Namo tassa bhagavato arahato sammāsambuddhassa

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

Dīghanikāye

The Long Discourses

Sīlakkhandhavaggaabhinavaṭīkā

The New Subcommentary on the Division of Morality

(Dutiyo bhāgo)

(The Second Part)

2. Sāmaññaphalasuttavaṇṇanā

2. Commentary on the Discourse on the Fruits of Recluseship

Rājāmaccakathāvaṇṇanā

Commentary on the Discourse concerning the King and Ministers

150. Idāni [Pg.1] sāmaññaphalasuttassa saṃvaṇṇanākkamo anuppattoti dassetuṃ ‘‘evaṃ…pe… sutta’’ntiādimāha. Tattha anupubbapadavaṇṇanāti anukkamena padavaṇṇanā, padaṃ padaṃ pati anukkamena vaṇṇanāti vuttaṃ hoti. Pubbe vuttañhi, uttānaṃ vā padamaññatra vaṇṇanāpi ‘‘anupubbapadavaṇṇanā’’ tveva vuccati. Evañca katvā ‘‘apubbapadavaṇṇanā’’tipi paṭhanti, pubbe avaṇṇitapadavaṇṇanāti attho. Duggajanapadaṭṭhānavisesasampadādiyogato padhānabhāvena rājūhi gahitaṭṭhena evaṃnāmakaṃ, na pana nāmamattenāti āha ‘‘tañhī’’tiādi. Nanu mahāvagge mahāgovindasutte āgato esa purohito eva, na rājā, kasmā so rājasaddavacanīyabhāvena gahitoti? Mahāgovindena purohitena pariggahitampi cetaṃ reṇunā nāma magadharājena pariggahitamevāti atthasambhavato evaṃ vuttaṃ, na pana so rājasaddavacanīyabhāvena gahito tassa rājābhāvato. Mahāgovindapariggahitabhāvakittanañhi tadā reṇuraññā pariggahitabhāvūpalakkhaṇaṃ. So hi tassa sabbakiccakārako purohito, idampi ca loke samudāciṇṇaṃ [Pg.2] ‘‘rājakammapasutena katampi raññā kata’’nti. Idaṃ vuttaṃ hoti – mandhāturaññā ceva mahāgovindaṃ bodhisattaṃ purohitamāṇāpetvā reṇuraññā ca aññehi ca rājūhi pariggahitattā rājagahanti. Keci pana ‘‘mahāgovindo’’ti mahānubhāvo eko purātano rājāti vadanti. Pariggahitattāti rājadhānībhāvena pariggahitattā. Gayhatīti hi gahaṃ, rājūnaṃ, rājūhi vā gahanti rājagahaṃ. Nagarasaddāpekkhāya napuṃsakaniddeso.

150. Now, to show that the turn for the exposition of the Sāmaññaphala Sutta has arrived, the author says, 'evaṃ…pe…suttaṃ,' and so on. Therein, 'anupubbapadavaṇṇanā' (sequential exposition of words) means the exposition of words in sequence; the meaning is that it is the exposition of each and every word in sequence. Indeed, the exposition, even when excluding a word previously explained or an obvious one, is still called 'anupubbapadavaṇṇanā'. And for this reason, some also recite 'apubbapadavaṇṇanā' (exposition of a word not previously explained), the meaning of which is the exposition of a word not previously explained. It is so named because of the meaning of being taken by kings as a primary place, due to its connection with qualities such as being a special location in a country difficult to traverse; and not merely by name. Thus, he says, 'tañhi,' and so on. Is it not so that in the Mahāgovinda Sutta of the Mahāvagga, this one who came was only a chaplain, not a king? Why then is he taken as being denoted by the word 'rāja'? Although it was possessed by the chaplain Mahāgovinda, it was indeed possessed by the Magadhan king named Reṇu; because this meaning is possible, it was said thus. However, he was not taken as being denoted by the word 'rāja' because he was not a king. For the mention of its being possessed by Mahāgovinda is an indication of its being possessed by King Reṇu at that time. For he was his chaplain who performed all his duties, and this is also a common practice in the world: 'What is done by one engaged in the king's work is considered as done by the king.' This is what is meant: because it was taken possession of by King Mandhātu, having commanded the Bodhisatta Mahāgovinda, the chaplain, and by King Reṇu, and by other kings, it is called 'Rājagaha'. Some, however, say that 'Mahāgovinda' was a certain ancient king of great power. 'Pariggahitattā' (because of being possessed) means because of being taken as the royal capital. For because it is seized (gayhati), it is a 'gaha' (seizure/house). 'The gaha of kings' (rājūnaṃ gahaṃ) or 'gaha by kings' (rājūhi gahaṃ) is Rājagaha. The neuter designation is with reference to the word 'nagara' (city).

Aññepettha pakāreti nagaramāpanena raññā kāritasabbagehattā rājagahaṃ, gijjhakūṭādīhi pañcahi pabbatehi parikkhittattā pabbatarājehi parikkhittagehasadisantipi rājagahaṃ, sampannabhavanatāya rājamānaṃ gehantipi rājagahaṃ, susaṃvihitārakkhatāya anatthāvahitukāmena upagatānaṃ paṭirājūnaṃ gahaṃ gahaṇabhūtantipi rājagahaṃ, rājūhi disvā sammā patiṭṭhāpitattā tesaṃ gahaṃ gehabhūtantipi rājagahaṃ, ārāmarāmaṇeyyatādīhi rājati, nivāsasukhatādinā ca sattehi mamattavasena gayhati pariggayhatītipi rājagahanti edise pakāre. Nāmamattameva pubbe vuttanayenāti attho. So pana padeso visesaṭṭhānabhāvena uḷārasattaparibhogoti āha ‘‘taṃ paneta’’ntiādi. Tattha ‘‘buddhakāle, cakkavattikāle cā’’ti idaṃ yebhuyyavasena vuttaṃ aññadāpi kadāci sambhavato, ‘‘nagaraṃ hotī’’ti ca idaṃ upalakkhaṇameva manussāvāsasseva asambhavato. Tathā hi vuttaṃ ‘‘sesakāle suññaṃ hotī’’tiādi. Tesanti yakkhānaṃ. Vasanavananti āpānabhūmibhūtaṃ upavanaṃ.

Others explain it here in various ways: because all its houses were caused to be made by the king who established the city, it is Rājagaha. Because it is surrounded by five mountains such as Gijjhakūṭa, it is like a house surrounded by mountain-kings, thus also Rājagaha. Because of its accomplished mansions, it is a dwelling esteemed by the king, thus also Rājagaha. Because it is well-arranged and guarded, for opposing kings who approach with the desire to bring harm, it is a 'gaha', being a place of capture, thus also Rājagaha. Because it was well-established by kings after seeing it, it is their 'gaha', being a dwelling place, thus also Rājagaha. It is splendid with the delightfulness of its parks and so on, and because of the comfort of dwelling there and other such reasons, it is seized and taken possession of by beings through attachment, thus also Rājagaha—in such ways they explain. The meaning is that it is merely the name, in accordance with the method previously stated. But that region, being a special place, is for the use of noble beings; thus he says 'taṃ panetaṃ,' and so on. Therein, 'during the time of a Buddha and during the time of a wheel-turning monarch' is said generally, because it is possible sometimes at other times too. And 'it becomes a city' is merely an indication, as a permanent human dwelling is impossible. For so it is said: 'At other times it is empty,' and so on. 'Of them' means of the yakkhas. 'Dwelling-forest' means a grove that was a place of resort.

Avisesenāti vihārabhāvasāmaññena, saddantarasannidhānasiddhaṃ visesaparāmasanamantarenāti attho. Idaṃ vuttaṃ hoti – ‘‘pātimokkhasaṃvarasaṃvuto viharati, (a. ni. 5.101; pāci. 147; pari. 441) paṭhamaṃ jhānaṃ upasampajja viharati, (dha. sa. 160) mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, (dī. ni. 3.71, 308; ma. ni. 1.77, 459, 509; 2.309, 315; 3.230; vibha. 642) sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharatī’’tiādīsu (ma. ni. 1.459) saddantarasannidhānasiddhena visesaparāmasanena yathākkamaṃ iriyāpathavihārādivisesavihārasamaṅgīparidīpanaṃ[Pg.3], na evamidaṃ, idaṃ pana tathā visesaparāmasanamantarena aññataravihārasamaṅgīparidīpananti.

'Without distinction' means by the commonality of the state of dwelling; that is, without the specific consideration that is established by the proximity of another word. This is what is meant: in cases such as 'he dwells restrained by the restraint of the Pātimokkha,' 'having attained the first jhāna, he dwells,' 'with a mind accompanied by loving-kindness, he dwells pervading one direction,' 'through non-attention to all signs, having attained the signless concentration of mind, he dwells,' and so on, there is, in due order, the clarification of the possession of a specific dwelling, such as the dwelling of the postures, by means of the specific consideration established by the proximity of another word. But it is not so here; rather, this is the clarification of the possession of some kind of dwelling without such a specific consideration.

Satipi ca vuttanayena aññataravihārasamaṅgīparidīpane idha iriyāpathasaṅkhātavisesavihārasamaṅgīparidīpanameva sambhavatīti dasseti ‘‘idha panā’’tiādinā. Kasmā pana saddantarasannidhānasiddhassa visesaparāmasanassābhāvepi idha visesavihārasamaṅgīparidīpanaṃ sambhavatīti? Visesavihārasamaṅgīparidīpanassa saddantarasaṅkhātavisesavacanassa abhāvato eva. Visesavacane hi asati visesamicchatā viseso payojitabboti. Apica iriyāpathasamāyogaparidīpanassa atthato siddhattā tathādīpanameva sambhavatīti. Kasmā cāyamattho siddhoti? Dibbavihārādīnampi sādhāraṇato. Kadācipi hi iriyāpathavihārena vinā na bhavati tamantarena attabhāvapariharaṇābhāvatoti.

And he shows by 'idha pana,' and so on, that although there is the clarification of possessing some kind of dwelling according to the method stated, here it is only the clarification of possessing the specific dwelling known as the postures that is possible. But why, even in the absence of a specific consideration established by the proximity of another word, is the clarification of the possession of a specific dwelling possible here? It is precisely because of the absence of a specific word that would clarify the possession of a specific dwelling. For when a specific word is absent, a specific meaning should be supplied by one who desires a specific meaning. Moreover, since the clarification of the connection with the postures is established by meaning, such a clarification is indeed possible. And why is this meaning established? Because it is common even to divine dwellings and so on. For at no time do divine dwellings and so on exist without the dwelling of the postures, because without it, there is no maintenance of the bodily existence.

Iriyanaṃ pavattanaṃ iriyā, kāyikakiriyā, tassā pavattanupāyabhāvato pathoti iriyāpatho, ṭhānanisajjādayo. Na hi ṭhānanisajjādiavatthāhi vinā kañci kāyikaṃ kiriyaṃ pavattetuṃ sakkā, tasmā so tāya pavattanupāyoti vuccati. Viharati pavattati etena, viharaṇamattaṃ vā tanti vihāro, so eva vihāro tathā, atthato panesa ṭhānanisajjādiākārappavatto catusantatirūpappabandhova. Divi bhavo dibbo, tattha bahulaṃ pavattiyā brahmapārisajjādidevaloke bhavoti attho, yo vā tattha dibbānubhāvo, tadatthāya saṃvattatīti dibbo, abhiññābhinīhārādivasena vā mahāgatikattā dibbo, sova vihāro, dibbabhāvāvaho vā vihāro dibbavihāro, mahaggatajjhānāni. Nettiyaṃ [netti. 86 (atthato samānaṃ)] pana catasso āruppasamāpattiyo āneñjavihārāti visuṃ vuttaṃ, taṃ pana mettājjhānādīnaṃ brahmavihāratā viya tāsaṃ bhāvanāvisesabhāvaṃ sandhāya vuttaṃ. Aṭṭhakathāsu pana dibbabhāvāvahasāmaññato tāpi ‘‘dibbavihārā’’ tveva vuttā. Brahmānaṃ, brahmabhūtā vā hitūpasaṃhārādivasena pavattiyā seṭṭhabhūtā vihārāti brahmavihārā, mettājjhānādivasena pavattā catasso appamaññāyo. Ariyā uttamā, anaññasādhāraṇattā vā ariyānaṃ vihārāti ariyavihārā, catassopi phalasamāpattiyo. Idha pana rūpāvacaracatutthajjhānaṃ, tabbasena pavattā appamaññāyo[Pg.4], catutthajjhānikaaggaphalasamāpatti ca bhagavato dibbabrahmaariyavihārā.

The proceeding of movement is iriyā, that is, bodily activity. Because it is the means for its proceeding, it is the patha; hence, iriyāpatha (posture), which refers to standing, sitting, and so on. Indeed, without the states of standing, sitting, and so on, it is not possible to cause any bodily activity to occur; therefore, it is called the means for its occurring. One abides, one proceeds, by means of this; or, it is mere abiding, thus it is vihāra (abiding). That itself is the abiding. In terms of meaning, however, this is the very continuity of matter of the four continuities that proceeds in the modes of standing, sitting, and so on. 'Existing in the celestial realm' is dibba (divine). The meaning is existing in the celestial world of the Brahmāpārisajja and others, due to frequent occurrence there. Or, whatever divine power there is, it is dibba because it conduces to that purpose. Or, it is dibba because of its great state by way of directing towards supernormal knowledge and so on. That itself is the abiding. Or, the abiding that brings about the divine state is the dibbavihāra (divine abiding); the sublime jhānas are obtained. In the Netti, however, the four formless attainments are separately called āneñjavihāra (imperturbable abiding). But that is said with reference to their being a special kind of development, just as the mettā-jhānas and so on are the brahmavihāra. In the commentaries, however, due to the commonality of bringing about a divine state, they too are called dibbavihāras. The abidings of the Brahmās, or the abidings that are excellent because they occur by way of bringing benefit and so on, are brahmavihāras; these are the four boundless states that occur by way of mettā-jhāna and so on. The excellent abidings are ariyavihāras (noble abidings); or, because they are not shared with others, they are the abidings of the noble ones; these are the four fruition attainments. Here, however, the fourth form-sphere jhāna, the boundless states that occur by its power, and the supreme fruition attainment associated with the fourth jhāna are the Blessed One's divine, brahma, and noble abidings.

Aññataravihārasamaṅgīparidīpananti tāsamekato appavattattā ekena vā dvīhi vā samaṅgībhāvaparidīpanaṃ, bhāvalopenāyaṃ bhāvappadhānena vā niddeso. Bhagavā hi lobhadosamohussanne loke sakapaṭipattiyā veneyyānaṃ vinayanatthaṃ taṃ taṃ vihāre upasampajja viharati. Tathā hi yadā sattā kāmesu vippaṭipajjanti, tadā kira bhagavā dibbena vihārena viharati tesaṃ alobhakusalamūluppādanatthaṃ ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha rucimuppādetvā kāmesu virajjeyyu’’nti. Yadā pana issariyatthaṃ sattesu vippaṭipajjanti, tadā brahmavihārena viharati tesaṃ adosakusalamūluppādanatthaṃ ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha rucimuppādetvā adosena dosaṃ vūpasameyyu’’nti. Yadā pana pabbajitā dhammādhikaraṇaṃ vivadanti, tadā ariyavihārena viharati tesaṃ amohakusalamūluppādanatthaṃ ‘‘appeva nāma imaṃ paṭipattiṃ disvā ettha rucimuppādetvā amohena mohaṃ vūpasameyyu’’nti. Evañca katvā imehi dibbabrahmaariyavihārehi sattānaṃ vividhaṃ hitasukhaṃ harati, iriyāpathavihārena ca ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ haratīti vuttaṃ ‘‘aññataravihārasamaṅgīparidīpana’’nti.

The explanation of being endowed with a certain abiding means: because they do not occur together, it is the explanation of being endowed with one or two abidings. This explanation is made either with the elision of the suffix -bhāva or with it being primary. Indeed, in a world abounding in greed, hatred, and delusion, the Blessed One, for the purpose of disciplining those who are to be trained, attains and abides in those various abidings through his own practice. For instance, when beings practice wrongly in regard to sensual pleasures, the Blessed One, it is said, abides in the divine abiding for the purpose of causing the wholesome root of non-greed to arise in them, thinking: 'Perhaps, having seen this practice and generated interest in it, they might become dispassionate towards sensual pleasures.' Furthermore, when beings practice wrongly towards other beings for the sake of sovereignty, he abides in the brahma-abiding for the purpose of causing the wholesome root of non-hatred to arise in them, thinking: 'Perhaps, having seen this practice and generated interest in it, they might, with non-hatred, pacify hatred.' Furthermore, when monastics dispute a legal issue concerning the Dhamma, he abides in the noble abiding for the purpose of causing the wholesome root of non-delusion to arise in them, thinking: 'Perhaps, having seen this practice and generated interest in it, they might, with non-delusion, pacify delusion.' And having done so, by means of these divine, brahma, and noble abidings, he brings manifold welfare and happiness to beings. And by the abiding of posture, having cut off the affliction of one posture with another posture, he maintains his personal existence, making it not fall. Thus it is said, 'The explanation of being endowed with a certain abiding.'

‘‘Tenā’’tiādi yathāvuttasaṃvaṇṇanāya guṇadassanaṃ, tasmāti attho, yathāvuttatthasamatthanaṃ vā. Tena iriyāpathavihārena viharatīti sambandho. Tathā vadamāno pana viharatīti ettha vi-saddo vicchedanatthajotako, ‘‘haratī’’ti etassa ca neti pavattetīti atthoti ñāpeti ‘‘ṭhitopī’’tiādinā vicchedanayanākārena vuttattā. Evañhi sati tattha kassa kena vicchindanaṃ, kathaṃ kassa nayananti antolīnacodanaṃ sandhāyāha. ‘‘So hī’’tiādīti ayampi sambandho upapanno hoti. Yadipi bhagavā ekeneva iriyāpathena cirataraṃ kālaṃ pavattetuṃ sakkoti, tathāpi upādinnakassa nāma sarīrassa ayaṃ sabhāvoti dassetuṃ ‘‘ekaṃ iriyāpathabādhana’’ntiādi vuttaṃ. Aparipatantanti bhāvanapuṃsakaniddeso, apatamānaṃ katvāti attho. Yasmā pana bhagavā yattha katthaci vasanto veneyyānaṃ dhammaṃ desento, nānāsamāpattīhi ca kālaṃ [Pg.5] vītināmento vasati, sattānaṃ, attano ca vividhaṃ sukhaṃ harati, tasmā vividhaṃ haratīti viharatīti evampettha attho veditabbo.

The phrase beginning with Tena shows the quality of the aforementioned explanation; the meaning is 'therefore', or it is a corroboration of the meaning stated. The connection is: 'He abides by means of that abiding of posture.' Furthermore, in saying viharati (he abides), the prefix vi- illuminates the meaning of 'cutting off', and it indicates that harati has the meaning of 'he leads' or 'he causes to proceed', because it is stated in the manner of leading by cutting off, with the phrase beginning ṭhitopi (even when standing). This being so, with reference to the implicit question, 'What is cut off by what? And how is what led?', he says the phrase beginning So hi. This connection is also fitting. Although the Blessed One is able to proceed for a very long time with just a single posture, nevertheless, to show 'this is the nature of a body that has been appropriated', the phrase beginning ekaṃ iriyāpathabādhanaṃ (the affliction of one posture) was stated. Aparipatantaṃ (not falling) is a neuter verbal noun designation; the meaning is 'making it not fall'. Furthermore, because the Blessed One, dwelling anywhere, teaching the Dhamma to those who are to be trained, and passing the time with various attainments, brings manifold happiness to beings and to himself, the meaning of viharati here should also be understood as 'he brings manifoldly' (vividhaṃ harati).

Gocaragāmanidassanatthaṃ ‘‘rājagahe’’ti vatvā buddhānamanurūpanivāsaṭṭhānadassanatthaṃ puna ‘‘ambavane’’ti vuttanti dassento ‘‘idamassā’’tiādimāha. Assāti bhagavato. Tassāti rājagahasaṅkhātassa gocaragāmassa. Yassa samīpavasena ‘‘rājagahe’’ti bhummavacanaṃ pavattati, sopi tassa samīpavasena vattabboti dasseti ‘‘rājagahasamīpe ambavane’’ti iminā. Samīpattheti ambavanassa samīpatthe. Etanti ‘‘rājagahe’’ti vacanaṃ. Bhummavacananti ādhāravacanaṃ. Bhavanti etthāti hi bhummaṃ, ādhāro, tadeva vacanaṃ tathā, bhumme pavattaṃ vā vacanaṃ vibhatti bhummavacanaṃ, tena yuttaṃ tathā, sattamīvibhattiyuttapadanti attho. Idaṃ vuttaṃ hoti – kāmaṃ bhagavā ambavaneyeva viharati. Tassamīpattā pana gocaragāmadassanatthaṃ bhummavacanavasena ‘‘rājagahe’’tipi vuttaṃ yathā taṃ ‘‘gaṅgāyaṃ gāvo caranti, kūpe gaggakula’’nti cāti. Aneneva yadi bhagavā rājagahe viharati, atha na vattabbaṃ ‘‘ambavane’’ti. Yadi ca ambavane, evampi na vattabbaṃ ‘‘rājagahe’’ti. Na hi ‘‘pāṭaliputte pāsāde vasatī’’tiādīsu viya idha adhikaraṇādhikaraṇassa abhāvato adhikaraṇassa dvayaniddeso yutto siyāti codanā anavakāsā katāti daṭṭhabbaṃ. Kumārabhato eva komārabhacco sakatthavuttipaccayena, niruttinayena vā yathā ‘‘bhisaggameva bhesajja’’nti. ‘‘Yathāhā’’tiādinā khandhakapāḷivasena tadatthaṃ sādheti. Kasmā ca ambavanaṃ jīvakasambandhaṃ katvā vuttanti anuyogena mūlato paṭṭhāya tamatthaṃ dassento ‘‘ayaṃ panā’’tiādimāha.

To show the alms-resort village, it is said, 'at Rājagaha,' and then, to show the dwelling place suitable for the Buddhas, it is further said, 'in Ambavana.' Demonstrating this, the commentator begins with 'this is his,' etc. 'Of him' (assā) means of the Blessed One. 'Of that' (tassā) refers to the alms-resort village known as Rājagaha. By the phrase 'in Ambavana near Rājagaha,' he shows that the mango grove, by proximity to which the locative expression 'at Rājagaha' occurs, is also spoken of by way of its proximity to that Rājagaha. 'In the sense of proximity' (samīpatthe) means in the sense of proximity of Ambavana. 'This' (etaṃ) refers to the expression 'at Rājagaha.' 'Locative expression' (bhummavacanaṃ) means a word indicating the locus. For bhumma is so called because things 'are' (bhavanti) 'here' (ettha); it is a locus (ādhāro). That very word is such. Or, a word or inflection that occurs in the sense of 'locus' is a 'locative expression'; a word connected with that is such. The meaning is a word connected with the seventh case inflection. This is what is said: Indeed, the Blessed One dwells in Ambavana itself. However, because of its proximity, for the purpose of showing the alms-resort village, the locative expression 'at Rājagaha' is also used, just as in 'Cows graze on the Ganges,' and 'The Gagga clan is at the well.' By this very reasoning, the objection—that if the Blessed One dwells in Rājagaha, then it should not be said 'in Ambavana,' and if in Ambavana, likewise it should not be said 'at Rājagaha,' for here, unlike in cases such as 'he lives in the palace at Pāṭaliputta,' the designation of two locatives would not be proper due to the absence of a locus of a locus—is rendered groundless. This should be understood. Komārabhacca is indeed Kumārabhatta, either by a suffix used in its own sense or by etymological method, just as bhisagga (healing) becomes bhesajja (medicine). With 'As it is said,' etc., he establishes that meaning by way of the Khandhaka text. And in response to the inquiry, 'Why is Ambavana mentioned in connection with Jīvaka?', he begins from the root to show that meaning, stating, 'But this,' etc.

Dosābhisannanti vātapittādivasena ussannadosaṃ. Virecetvāti dosappakopato vivecetvā. Siveyyakaṃ dussayuganti siviraṭṭhe jātaṃ mahagghaṃ dussayugaṃ. Divasassa dvattikkhattunti ekasseva divasassa dvivāre vā tivāre vā bhāge, bhummatthe vā etaṃ sāmivacanaṃ, ekasmiṃyeva divase dvivāraṃ vā tivāraṃ vāti attho. Tambapaṭṭavaṇṇenāti tambalohapaṭṭavaṇṇena. Sacīvarabhattenāti cīvarena, bhattena ca. ‘‘Taṃ sandhāyā’’ti iminā na bhagavā ambavanamatteyeva viharati, atha kho evaṃ kate vihāre. So pana tadadhikaraṇatāya visuṃ adhikaraṇabhāvena na vuttoti sandhāyabhāsitamatthaṃ [Pg.6] dasseti. Sāmaññe hi sati sandhāyabhāsitaniddhāraṇaṃ.

'Overrun by humors' means having excessive humors on account of wind, bile, and so on. 'Having purged' means having cleansed it from the agitation of the humors. 'A pair of Siveyyaka cloths' means a valuable pair of cloths produced in the Sivi country. 'Two or three times a day' means in two or three parts of that very day; or, this genitive case word is used in the locative sense, the meaning being 'two or three times on that very day.' 'With the color of a copper sheet' means with the color of a copper metal sheet. 'With robe and almsfood' means with the robe and with the almsfood. By the phrase 'with reference to that,' he shows the implied meaning: the Blessed One did not dwell merely in the mango grove, but rather in a monastery built there. However, because that monastery was located within the grove, it was not mentioned separately as a distinct location. For when there is a general term, the specific meaning implied can be determined.

Aḍḍhena teḷasa aḍḍhateḷasa. Tādisehi bhikkhusatehi. Aḍḍho panettha satasseva. Yena hi payutto tabbhāgavācako aḍḍhasaddo, so ca kho paṇṇāsāva, tasmā paññāsāya ūnāni teḷasa bhikkhusatānīti atthaṃ viññāpetuṃ ‘‘aḍḍhasatenā’’tiādi vuttaṃ. Aḍḍhameva sataṃ satassa vā aḍḍhaṃ tathā.

Aḍḍhateḷasa means thirteen with a half. With such hundreds of monks. Here, the 'half' refers to a half of a hundred. For the word 'half' (aḍḍha), when used in this way, denotes a part of that which it qualifies, and that part is indeed fifty. Therefore, to convey the meaning 'thirteen hundreds of monks diminished by fifty' (i.e., 1250), the phrase beginning with 'with half a hundred' is stated. 'Half a hundred' means a half-hundred itself, or half of a hundred; it is the same.

Rājatīti attano issariyasampattiyā dibbati sobhati ca. Rañjetīti dānādinā, sassamedhādinā ca catūhi saṅgahavatthūhi rameti, attani vā rāgaṃ karotīti attho. Ca-saddo cettha vikappanattho. Janapadavācino puthuvacanaparattā ‘‘magadhāna’’nti vuttaṃ, janappadāpadesena vā tabbāsikānaṃ gahitattā. Raññoti pitu bimbisārarañño. Sasati hiṃsatīti sattu, verī, ajātoyeva sattu ajātasattu. ‘‘Nemittakehi niddiṭṭho’’ti vacanena ca ajātassa tassa sattubhāvo na tāva hoti, sattubhāvassa pana tathā niddiṭṭhattā evaṃ voharīyatīti dasseti. Ajātasseva pana tassa ‘‘rañño lohitaṃ piveyya’’nti deviyā dohaḷassa pavattattā ajātoyevesa rañño sattūtipi vadanti.

'He reigns' (rājati) means he shines and is resplendent through the attainment of his own sovereignty. 'He pleases' (rañjeti) means he delights others through generosity, harvest sacrifices, and the four bases of sympathy; or, the meaning is that he creates attachment to himself. Here, the word 'and' (ca) has the sense of an alternative. 'Of the Magadhans' is stated in the plural because the word denoting the country is followed by a plural ending, or because by designating the country, its inhabitants are thereby included. 'Of the king' refers to his father, King Bimbisāra. An 'enemy' (sattu) is one who harms (sasati); a foe (verī). Ajātasattu means an enemy even while unborn. By the statement 'pointed out by soothsayers,' it is shown that for him, while still unborn, the state of being an enemy did not yet exist; but because his state of being an enemy was pointed out in that way, he is so called. However, some also say that because the queen's pregnancy craving (dohaḷa) arose with the thought, 'I would drink the king's blood,' he was the king's enemy even while unborn.

‘‘Tasmi’’ntiādinā tadatthaṃ vivarati, samattheti ca. Dohaḷoti abhilāso. Bhāriyeti garuke, aññesaṃ asakkuṇeyye vā. Asakkontīti asakkuṇamānā. Akathentīti akathayamānā samānā. Nibandhitvāti vacasā bandhitvā. Suvaṇṇasatthakenāti suvaṇṇamayena satthakena, ghanasuvaṇṇakatenāti attho. Ayomayañhi rañño sarīraṃ upanetuṃ ayuttanti vadanti. Suvaṇṇaparikkhatena vā ayomayasatthenāti atthepi ayamevādhippāyo. Bāhuṃ phālāpetvāti lohitasirāvedhavasena bāhuṃ phālāpetvā. Kevalassa lohitassa gabbhiniyā dujjīrabhāvato udakena sambhinditvā pāyesi. Haññissatīti haññissate, āyatiṃ hanīyateti attho. Nemittakānaṃ vacanaṃ tathaṃ vā siyā, vitathaṃ vāti adhippāyena ‘‘puttoti vā dhītāti vā na paññāyatī’’ti vuttaṃ. ‘‘Attano’’tiādinā aññampi kāraṇaṃ dassetvā nivāresi. Rañño bhāvo rajjaṃ, rajjassa samīpe pavattatīti oparajjaṃ, ṭhānantaraṃ.

With the phrase beginning 'In that,' he explains and supports that meaning. 'Pregnancy craving' (dohaḷa) means longing. 'Grave' (bhāriya) means heavy, or unbearable for others. 'Being unable' (asakkontī) means not being able. 'Not speaking' (akathentī) means remaining silent. 'Having insisted' (nibandhitvā) means having bound him with words. 'With a golden knife' (suvaṇṇasatthakena) means with a knife made of gold; the meaning is made of solid gold. For, they say, it is unfitting to bring an iron object to the king's body. Or, even in the sense of 'with an iron knife inlaid with gold,' this same intention should be understood. 'Having had the arm split' (bāhuṃ phālāpetvā) means having had the arm split by way of piercing a blood vessel. Because pure blood is indigestible for a pregnant woman, he had it mixed with water and given to her to drink. 'Will kill' (haññissati) means 'will be killed'; the meaning is 'will be killed in the future.' With the intention that the soothsayers' words might be true or might be false, it was said by the king, 'It is not discerned whether it is a son or a daughter.' With the phrase beginning 'his own,' he prevented her by showing another reason as well. 'Kingship' (rajjaṃ) is the state of a king. Oparajja (viceroyalty) is that which exists near kingship; it is a high position.

Mahāti [Pg.7] mahatī. Samāse viya hi vākyepi mahantasaddassa mahādeso. Dhurāti gaṇassa dhurabhūtā, dhorayhā jeṭṭhakāti attho. Dhuraṃ nīharāmīti gaṇadhuramāvahāmi, gaṇabandhiyaṃ nibbattessāmīti vuttaṃ hoti. ‘‘So na sakkā’’tiādinā puna cintanākāraṃ dasseti. Iddhipāṭihāriyenāti ahimekhalikakumāravaṇṇavikubbaniddhinā. Tenāti appāyukabhāvena. Hīti nipātamattaṃ. Tena hīti vā uyyojanatthe nipāto. Tena vuttaṃ ‘‘kumāraṃ…pe… uyyojesī’’ti. Buddho bhavissāmīti ettha iti-saddo idamattho, iminā khandhake āgatanayenāti attho. Pubbe khotiādīhipi khandhakapāḷiyeva (cūḷava. 339).

‘Mahā’ means great. Indeed, just as in a compound, so too in a sentence, the word ‘mahanta’ takes the form ‘mahā.’ ‘Dhura’ means those who are the forefront of the group, who can bear the burden, the chiefs; this is the meaning. ‘Dhuraṃ nīharāmi’ means ‘I will bear the burden of the group, I will bring about the formation of a group’; this is what is meant. By ‘So na sakkā,’ etc., it shows again the manner of thinking. ‘Iddhipāṭihāriyena’ means by the psychic power of transformation into the form of a young prince with a snake-girdle ornament. ‘Tena’ means due to having a short lifespan. ‘Hī’ is merely a particle. Or, ‘tena hi’ is a particle in the sense of urging. Therefore it is said, ‘He urged the prince…’ In ‘Buddho bhavissāmi,’ the word ‘iti’ has the meaning of ‘this’; the meaning is ‘by the method that has come in this Khandhaka.’ The Pāḷi beginning with ‘Pubbe kho,’ etc., is also indeed the Pāḷi of the Khandhaka.

Potthaniyanti churikaṃ. Yaṃ ‘‘nakhara’’ntipi vuccati, divā divaseti (dī. ni. ṭī. 1.150) divasassapi divā. Sāmyatthe hetaṃ bhummavacanaṃ ‘‘divā divasassā’’ti aññattha dassanato. Divassa divasetipi vaṭṭati akārantassapi divasaddassa vijjamānattā. Nepātikampi divāsaddamicchanti saddavidū, majjhanhikavelāyanti attho. Sā hi divasassa viseso divasoti. ‘‘Bhīto’’tiādi pariyāyo, kāyathambhanena vā bhīto. Hadayamaṃsacalanena ubbiggo. ‘‘Jāneyyuṃ vā, mā vā’’ti parisaṅkāya ussaṅkī. Ñāte sati attano āgacchamānabhayavasena utrasto. Vuttappakāranti devadattena vuttākāraṃ vippakāranti apakāraṃ anupakāraṃ, viparītakiccaṃ vā. Sabbe bhikkhūti devadattaparisaṃ sandhāyāha.

‘Potthanī’ means a small sword, which is also called ‘nakhara.’ ‘Divā divase’ means in the daytime of the day. Indeed, this is a locative case in the sense of the possessor, because ‘divā divasassa’ is seen elsewhere. ‘Divassa divase’ is also suitable as a meaning, because of the existence of the word ‘divasa’ ending in ‘a.’ Grammarians also desire the word ‘divā’ to be a particle; ‘at midday’ is the meaning. Indeed, that midday is a special part of the day. ‘Bhīto,’ etc., is a synonym. Or, ‘bhīto’ means afraid due to bodily stiffness. ‘Ubbiggo’ means agitated due to the trembling of the heart-flesh. ‘Ussaṅkī’ means apprehensive due to the suspicion, ‘Might they know, or might they not know?’ ‘Utrasto’ means terrified on account of the fear that is about to come to oneself when it is known. ‘Vuttappakāra’ means the manner spoken by Devadatta. ‘Vippakāra’ means harm, non-help, or a contrary action. He says ‘sabbe bhikkhū’ referring to Devadatta's assembly.

Acchinditvāti apanayanavasena vilumpitvā. Rajjenāti vijitena. Ekassa rañño āṇāpavattiṭṭhānaṃ ‘‘rajja’’nti hi vuttaṃ, rājabhāvena vā.

‘Acchinditvā’ means having snatched away by way of removing. ‘Rajjena’ means by a conquered territory. Indeed, the place where the command of a single king prevails is called ‘rajja’; or, by the state of being a king.

Manaso attho icchā manoratho ra-kārāgamaṃ, ta-kāralopañca katvā, cittassa vā nānārammaṇesu vibbhamakaraṇato manaso ratho iva manoratho, mano eva ratho viyāti vā manorathotipi neruttikā vadanti. Sukiccakārimhīti sukiccakārī amhi. Avamānanti avamaññanaṃ anādaraṃ. Mūlaghaccanti jīvitā voropanaṃ sandhāyāha, bhāvanapuṃsakametaṃ. Rājakulānaṃ kira satthena ghātanaṃ rājūnamanāciṇṇaṃ, tasmā so ‘‘nanu bhante’’tiādimāha. Tāpanagehaṃ nāma uṇhagahāpanagehaṃ, taṃ pana dhūmeneva acchinnā. Tena vuttaṃ ‘‘dhūmaghara’’nti. Kammakaraṇatthāyāti tāpana kammakaraṇatthameva. Kenaci chāditattā ucco aṅgoti uccaṅgo[Pg.8], yassa kassaci gahaṇatthaṃ paṭicchanno unnataṅgoti idha adhippeto. Tena vuttaṃ ‘‘uccaṅgaṃ katvā pavisituṃ mā dethā’’ti. ‘‘Ucchaṅge katvā’’tipi pāṭho, evaṃ sati majjhimaṅgova, ucchaṅge kiñci gahetabbaṃ katvāti attho. Moḷiyanti cūḷāyaṃ ‘‘chetvāna moḷiṃ varagandhavāsita’’ntiādīsu (ma. ni. aṭṭha. 2.1; saṃ. ni. aṭṭha. 2.2.55; apa. aṭṭha. 1.avidūrenidānakathā; bu. vaṃ. aṭṭha. 27.avidūrenidānakathā; jā. aṭṭha. 1.avidūrenidānakathā) viya. Tenāha ‘‘moḷiṃ bandhitvā’’ti. Catumadhurenāti sappisakkaramadhunāḷikerasnehasaṅkhātehi catūhi madhurehi abhisaṅkhatapānavisesenāti vadanti, taṃ mahādhammasamādānasuttapāḷiyā (ma. ni. 1.473) na sameti. Vuttañhi tattha ‘‘dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭha’’nti, (ma. ni. 1.485) tadaṭṭhakathāyañca vuttaṃ ‘‘dadhi ca madhu cāti suparisuddhaṃ dadhi ca sumadhuraṃ madhu ca. Ekajjhaṃ saṃsaṭṭhanti ekato katvā missitaṃ āluḷitaṃ. Tassa tanti tassa taṃ catumadhurabhesajjaṃ pivato’’ti ‘‘attupakkamena maraṇaṃ na yutta’’nti manasi katvā rājā tassā sarīraṃ lehitvā yāpeti. Na hi ariyā attānaṃ vinipātenti.

‘Manoratha’ is the desire of the mind, formed by the addition of the letter ‘ra’ and the elision of the letter ‘ta.’ Or, because it causes the mind to wander among various objects, it is like a chariot of the mind. Or, the mind itself is like a chariot; thus the etymologists say. ‘Sukiccakārimhi’ is to be divided as ‘sukiccakārī amhi’: I am one who has a well-done deed. ‘Avamāna’ means contempt, disrespect. ‘Mūlaghacca’ refers to causing to fall from life; this is a neuter noun of action. Indeed, the killing of royal families with a weapon is not the custom of kings; therefore, he says, ‘Is it not so, venerable sir?’ etc. ‘Tāpanageha’ is a house that causes one to take on heat; however, it was covered only by smoke. Therefore, it is called ‘dhūmaghara.’ ‘Kammakaraṇatthāya’ means for the purpose of carrying out the act of torment. ‘Uccaṅgo’ means a high limb; here, a concealed, raised limb for the purpose of grasping something is intended. Therefore, it is said, ‘Do not let them enter having made an uccaṅga.’ There is also the reading ‘ucchaṅge katvā’; in this case, it is the middle part of the body, and the meaning to be understood is ‘having placed something to be taken in the fold of one's garment.’ ‘Moḷi’ means in the topknot, as in ‘Having cut off the moḷi, perfumed with the finest scents,’ etc. Therefore, he says, ‘Having tied the moḷi.’ Regarding ‘catumadhurena,’ some say it means with a special drink prepared with four sweet substances known as ghee, sugar, honey, and coconut oil. That does not agree with the Pāḷi of the Mahādhammasamādāna Sutta. For it is said there: ‘Curd, honey, ghee, and molasses mixed together.’ And in its commentary it is said: ‘“Curd and honey” means thoroughly purified curd and very sweet honey. “Mixed together” means made into one, mixed, and stirred. “Tassa taṃ” means for that person who drinks that four-sweet medicine.’ Thinking, ‘Death by one's own effort is not proper,’ the king maintained her by licking her body. Indeed, noble ones do not destroy themselves.

Maggaphalasukhenāti maggaphalasukhavatā, sotāpattimaggaphalasukhūpasañhitena caṅkamena yāpetīti attho. Hāressāmīti apanessāmi. Vītaccitehīti vigataaccitehi jālavigatehi suddhaṅgārehi. Kenaci saññattoti kenaci sammā ñāpito, ovaditoti vuttaṃ hoti. Massukaraṇatthāyāti massuvisodhanatthāya. Manaṃ karothāti yathā rañño manaṃ hoti, tathā karotha. Pubbeti purimabhave. Cetiyaṅgaṇeti gandhapupphādīhi pūjanaṭṭhānabhūte cetiyassa bhūmitale. Nisajjanatthāyāti bhikkhusaṅghassa nisīdanatthāya. Paññattakaṭasārakanti paññapetabbauttamakilañjaṃ. Tathāvidho kilañjo hi ‘‘kaṭasārako’’ti vuccati. Tassāti yathāvuttassa kammadvayassa. Taṃ pana manopadosavaseneva tena katanti daṭṭhabbaṃ. Yathāha –

‘Maggaphalasukhena’ means he maintains himself through walking meditation connected with the happiness of the path and fruition of stream-entry; this is the meaning. ‘Hāressāmi’ means I will remove. ‘Vītaccitehi’ means with pure embers, devoid of flames. ‘Kenaci saññatto’ means made to know well by someone, advised; this is what is meant. ‘Massukaraṇatthāya’ means for the purpose of cleaning the beard. ‘Manaṃ karotha’ means act in such a way as is the wish of the king. ‘Pubbe’ means in a previous existence. ‘Cetiyaṅgaṇe’ means on the ground-surface of the cetiya, which has become a place of worship with perfumes, flowers, etc. ‘Nisajjanatthāya’ means for the purpose of the Saṅgha of bhikkhus to sit. ‘Paññattakaṭasāraka’ means a superior mat that should be spread out. Indeed, a mat of such a kind is called ‘kaṭasārako.’ ‘Tassa’ means of the two kammas as stated. However, it should be understood that that was done by him solely through the power of mental corruption. As it is said:

‘‘Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

Manasā ce paduṭṭhena, bhāsati vā karoti vā;

Tato naṃ dukkhamanveti, cakkaṃva vahato pada’’nti. (dha. pa. 1;

netti. 90);

Mind precedes all mental states, mind is their chief, they are mind-made. If one speaks or acts with a corrupt mind, suffering follows him, like the wheel follows the hoof of the ox.

Paricārakoti sahāyako. Abhedepi bhedamiva vohāro loke pākaṭoti vuttaṃ ‘‘yakkho hutvā nibbattī’’ti. Ekāyapi hi uppādakiriyāya [Pg.9] idha bhedavohāro, paṭisandhivasena hutvā, pavattivasena nibbattīti vā paccekaṃ yojetabbaṃ, paṭisandhivasena vā pavattanasaṅkhātaṃ sātisayanibbattanaṃ ñāpetuṃ ekāyeva kiriyā padadvayena vuttā. Tathāvacanañhi paṭisandhivasena nibbattaneyeva dissati ‘‘makkaṭako nāma devaputto hutvā nibbatti (dha. pa. aṭṭha. 1.5) kaṇṭako nāma…pe… nibbatti, (jā. aṭṭha. 1.avidūrenidānakathā) maṇḍūko nāma…pe… nibbattī’’tiādīsu viya. Dvinnaṃ vā padānaṃ bhāvatthamapekkhitvā ‘‘yakkho’’tiādīsu sāmiatthe paccattavacanaṃ kataṃ purimāya pacchimavisesanato, paricārakassa…pe… yakkhassa bhāvena nibbattīti attho, hetvatthe vā ettha tvā-saddo yakkhassa bhāvato pavattanahetūti. Assa pana rañño mahāpuññassapi samānassa tattha bahulaṃ nibbattapubbatāya ciraparicitanikanti vasena tattheva nibbatti veditabbā.

“Attendant” means a companion. Even when there is no separation, the convention of separation is evident in the world; therefore, it is said, “having become a yakkha, he arose.” Indeed, here, with a single action of arising, there is the convention of separation. Alternatively, it should be construed separately thus: “having become” by way of rebirth-linking, and “arose” by way of the ongoing process of existence. Or, to make known the surpassing arising—which is called the ongoing process—by way of rebirth-linking, a single action is expressed by a pair of verbal forms. Indeed, such a statement is seen only in arising by way of rebirth-linking, as in texts such as: “A devaputta named Makkaṭaka, having become, arose,” “A devaputta named Kaṇṭaka… arose,” “A devaputta named Maṇḍūka… arose.” Alternatively, having regard for the abstract sense of the two words, in “yakkho” and so on, the nominative case is used in the sense of possession, because the former action qualifies the latter. The meaning should be understood thus: “He arose in the state of being an attendant… a yakkha.” Or, here the suffix “-tvā” is used in the causal sense, meaning: “because of the state of being a yakkha, because of the cause of arising.” Furthermore, it should be understood that although this king was of great merit, he arose right there because of having frequently arisen there before, and by the power of long-familiar attachment.

Taṃ divasamevāti rañño maraṇadivaseyeva. Khobhetvāti puttasnehassa balavabhāvato, taṃsahajātapīti vegassa ca savipphāratāya taṃ samuṭṭhānarūpadhammehi pharaṇavasena sakalasarīraṃ āloḷetvā. Tenāha ‘‘aṭṭhimiñjaṃ āhacca aṭṭhāsī’’ti. Pituguṇanti pituno attani sinehaguṇaṃ. Tena vuttaṃ ‘‘mayi jātepī’’tiādi. Vissajjetha vissajjethāti turitavasena, sokavasena ca vuttaṃ.

“On that very day” means on the very day of the king’s death. “Having agitated” means: due to the strength of his affection for his son and due to the pervasiveness of the force of rapture that arose together with it, having agitated the entire body by the power of pervading it with the material phenomena produced by that force of rapture. Therefore, he said, “it stood, striking the bone marrow.” “The father’s quality” means the father’s quality of affection for himself. Therefore, the words “even when I was born,” and so on, were said. “Release him, release him!”—this statement was said due to haste and due to sorrow.

Anuṭṭhubhitvāti achaḍḍetvā.

“Not having lamented” means not having discarded.

Nāḷāgirihatthiṃ muñcāpetvāti ettha iti-saddo pakārattho, tena ‘‘abhimārakapurisapesenādippakārenā’’ti pubbe vuttappakārattayaṃ paccāmasati, katthaci pana so na diṭṭho. Pañca vatthūnīti ‘‘sādhu bhante bhikkhū yāvajīvaṃ āraññikā assū’’tiādinā (pārā. 409; cūḷava. 343) vinaye vuttāni pañca vatthūni. Yācitvāti ettha yācanaṃ viya katvāti attho. Na hi so paṭipajjitukāmo yācatīti ayamattho vinaye (pārā. aṭṭha. 2.410) vuttoyeva. Saññāpessāmīti cintetvā saṅghabhedaṃ katvāti sambandho. Idañca tassa anikkhittadhuratādassanavasena vuttaṃ, so pana akatepi saṅghabhede tehi saññāpetiyeva. Uṇhalohitanti balavasokasamuṭṭhitaṃ uṇhabhūtaṃ lohitaṃ. Mahānirayeti avīciniraye. Vitthārakathānayoti ajātasattupasādanādivasena vitthārato vattabbāya kathāya nayamattaṃ. Kasmā panettha [Pg.10] sā na vuttā, nanu saṅgītikathā viya khandhake (cūḷava. 343) āgatāpi sā vattabbāti codanāya āha ‘‘āgatattā pana sabbaṃ na vutta’’nti, khandhake āgatattā, kiñcimattassa ca vacanakkamassa vuttattā na ettha koci virodhoti adhippāyo. ‘‘Eva’’ntiādi yathānusandhinā nigamanaṃ.

Here, in “having caused the elephant Nāḷāgiri to be released,” the word “iti” has the meaning of “manner”; by it, he refers back to the three manners previously mentioned, such as “by the manner of sending murderous men.” In some manuscripts, however, that word “iti” is not seen. “The five items” means the five items mentioned in the Vinaya, beginning with, “It would be good, venerable sir, if the bhikkhus were forest-dwellers for life.” Here, in “having requested,” the meaning is “having made as if requesting.” Indeed, he does not request, being one who wishes to practice them; this meaning is stated in the Vinaya. The connection should be made thus: having thought, “I will make them understand,” he created a schism in the Saṅgha. And this was said by way of showing his state of not having laid down the burden; furthermore, even without creating a schism in the Saṅgha, he did indeed make them understand. “Hot blood” means hot blood that has arisen from strong sorrow. “In the great hell” means in the Avīci hell. “The method of the detailed discourse” means merely the method of the discourse that should be told in detail, by way of winning over Prince Ajātasattu, etc. In response to the objection, “Why was that discourse not told here? Should it not be told, just as the discourse on the council has appeared in the Khandhaka?” he said, “However, not everything is told just because it has appeared elsewhere.” The intention is this: because it has appeared in the Khandhaka, and because some small part of the sequence of speech has been told, there is no contradiction here. “Evaṃ,” etc., is the conclusion according to the connection.

Kosalaraññoti pasenadikosalassa pitu mahākosalarañño. Nanu videhassa rañño dhītā vedehīti attho sambhavatīti codanamapaneti ‘‘na videharañño’’ti iminā. Atha kenaṭṭhenāti āha ‘‘paṇḍitādhivacanameta’’nti, paṇḍitavevacanaṃ, paṇḍitanāmanti vā attho. Ayaṃ pana padattho kena nibbacanenāti vuttaṃ ‘‘tatrāya’’ntiādi. Vidantīti jānanti. Vedenāti karaṇabhūtena ñāṇena. ‘‘Īhatī’’ti etassa pavattatītipi attho ṭīkāyaṃ vutto. Vedehīti idha nadādigaṇoti āha ‘‘vedehiyā’’ti.

“Of the Kosala king” means of King Mahākosala, the father of Pasenadi Kosala. He refutes the objection, “Does not the meaning ‘Vedehī is the daughter of the king of Videha’ arise?” with the phrase “not of the king of Videha.” Then, since the question, “In what sense is she called Vedehī?” should be asked, he said, “This is a designation for a wise person.” The meaning is this: it is a synonym for “wise person” or a name for a wise person. Furthermore, since the question, “By what etymology does the meaning of this word arise?” should be asked, the teacher said the words beginning with “Here, this…”. “Vidanti” means “they know.” “Vedena” means “by knowledge which is the instrument.” The meaning “proceeds” for this word “īhati” is also stated in the old subcommentary. Here, in “Vedehī,” it is the nadādi group; therefore, he said “Vedehiyā.”

Soyeva aho tadaho, sattamīvacanena pana ‘‘tadahū’’ti padasiddhi. Etthāti etasmiṃ divase. Upasaddena visiṭṭho vasasaddo upavasaneyeva, na vasanamatte, upavasanañca samādānamevāti dassetuṃ ‘‘sīlenā’’tiādi vuttaṃ. Ettha ca sīlenāti sāsane ariyuposathaṃ sandhāya vuttaṃ. Anasanenāti abhuñjanamattasaṅkhātaṃ bāhiruposathaṃ. Vā-saddo cettha aniyamattho, tena ekaccaṃ manoduccaritaṃ, dussīlyādiñca saṅgaṇhāti. Tathā hi gopālakuposatho abhijjhāsahagatassa cittassa vasena vutto, nigaṇṭhuposatho mosavajjādivasena. Yathāha visākhuposathe ‘‘so tena abhijjhāsahagatena cetasā divasaṃ atināmetī’’ti, (a. ni. 3.71) ‘‘iti yasmiṃ samaye sacce samādapetabbā, musāvāde tasmiṃ samaye samādapetī’’ti (a. ni. 3.71) ca ādi.

That very day is “tadaho”; however, with the locative case ending, the word-formation “tadahū” occurs. “Here” means “on this day.” The word “vasa,” when distinguished by the prefix “upa,” occurs only in the sense of observing the uposatha, not in the sense of merely dwelling. And to show that observing the uposatha is indeed an undertaking, the words beginning with “by morality” were said. And here, “by morality” is said with reference to the noble uposatha in the Dispensation. “By fasting” is said with reference to the external uposatha, which is described as mere non-eating. And here the word “vā” has the meaning of non-fixity; by it, it includes certain mental misconduct, immorality, and so on. Indeed, so it is: the cowherd’s uposatha is spoken of by way of a mind accompanied by covetousness; the Nigaṇṭha’s uposatha is spoken of by way of faults such as delusion. As was said in the Visākhuposatha sutta: “He passes the day with a mind accompanied by covetousness,” and “At a time when one should be established in truth, at that time he establishes one in falsehood,” and so on.

Evaṃ adhippetatthānurūpaṃ nibbacanaṃ dassetvā idāni atthuddhāravasena nibbacanānurūpaṃ adhippetatthaṃ dassetuṃ ‘‘ayaṃ panā’’tiādimāha. Etthāti uposathasadde. Samānasaddavacanīyānaṃ anekappabhedānaṃ atthānamuddharaṇaṃ atthuddhāro samānasaddavacanīyesu vā atthesu adhippetasseva atthassa uddharaṇaṃ atthuddhārotipi vaṭṭati. Anekatthadassanañhi adhippetatthassa uddharaṇatthameva. Nanu ca ‘‘atthamattaṃ pati saddā abhinivisantī’’tiādinā atthuddhāre [Pg.11] codanā, sodhanā ca heṭṭhā vuttāyeva. Apica visesasaddassa avācakabhāvato pātimokkhuddesādivisayopi uposathasaddo sāmaññarūpo eva, atha kasmā pātimokkhuddesādivisesavisayo vuttoti? Saccametaṃ, ayaṃ panattho tādisaṃ saddasāmaññamanādiyitvā tattha tattha sambhavatthadassanavaseneva vuttoti, evaṃ sabbattha. Sīladiṭṭhivasena (sīlasuddhivasena dī. ni. ṭī. 1.150) upetehi samaggehi vasīyati na uṭṭhīyatīti uposatho, pātimokkhuddeso. Samādānavasena, adhiṭṭhānavasena vā upecca ariyavāsādiatthāya vasitabbo āvasitabboti uposatho, sīlaṃ. Anasanādivasena upecca vasitabbo anuvasitabboti uposatho, vatasamādānasaṅkhāto upavāso. Navamahatthikulapariyāpanne hatthināge kiñci kiriyamanapekkhitvā taṃkulasambhūtatāmattaṃ pati ruḷhivaseneva uposathoti samaññā, tasmā tattha nāmapaññatti veditabbā. Arayo upagantvā useti dāhetīti uposatho, usasaddo dāhetipi saddavidū vadanti. Divase pana uposatha saddapavatti aṭṭhakathāyaṃ vuttāyeva. ‘‘Suddhassa ve sadāphaggū’’tiādīsu suddhassāti sabbaso kilesamalābhāvena parisuddhassa. Veti nipātamattaṃ, byattanti vā attho. Sadāti niccakālampi. Phaggūti phagguṇīnakkhattameva yuttaṃ bhavati, niruttinayena cetassa siddhi. Yassa hi sundarikabhāradvājassa nāma brāhmaṇassa phagguṇamāse uttaraphagguṇīyuttadivase titthanhānaṃ karontassa saṃvaccharampi katapāpapavāhanaṃ hotīti laddhi. Tato taṃ vivecetuṃ idaṃ majjhimāgamāvare mūlapaṇṇāsake vatthasutte bhagavatā vuttaṃ. Suddhassuposatho sadāti yathāvuttakilesamalasuddhiyā parisuddhassa uposathaṅgāni, vatasamādānāni ca asamādiyatopi niccakālaṃ uposathavāso eva bhavatīti attho. ‘‘Na bhikkhave’’tiādīsu ‘‘abhikkhuko āvāso na gantabbo’’ti nīharitvā sambandho. Upavasitabbadivasoti upavasanakaraṇadivaso, adhikaraṇe vā tabbasaddo daṭṭhabbo. Evañhi aṭṭhakathāyaṃ vuttanibbacanena sameti. Antogadhāvadhāraṇena, aññatthāpohanena ca nivāraṇaṃ sandhāya ‘‘sesadvayanivāraṇattha’’nti vuttaṃ. ‘‘Pannarase’’ti padamārabbha divasavasena yathāvuttanibbacanaṃ katanti [Pg.12] dassento ‘‘teneva vutta’’ntiādimāha. Pañcadasannaṃ tithīnaṃ pūraṇavasena ‘‘pannaraso’’ti hi divaso vutto.

Having thus shown the derivation according to the intended meaning, now, to present the intended meaning in accordance with the derivation by way of 'atthuddhāra' (extraction of meaning), he states the passage beginning with 'Ayaṃ pana'. Here, this refers to the word 'uposatha'. The extraction of meanings of various kinds which are expressed by a similar word is 'atthuddhāra'; or, the extraction of only the intended meaning from among the meanings expressed by a similar word is also 'atthuddhāra'. Indeed, the showing of various meanings is for the very purpose of extracting the intended meaning. But were not the objection and justification concerning 'atthuddhāra' already stated below in the passage beginning with 'words settle only on meaning'? Furthermore, since the word 'uposatha' is of a general nature, even though it has the domain of the recitation of the Pātimokkha and so on, why is it spoken of as having the specific domain of the recitation of the Pātimokkha and so on? This is true, but this meaning is stated without taking that general sense of the word, and only by way of showing the possible meaning in each respective context. This should be understood everywhere. Because it is dwelt in and not risen from by those who have approached and are united by way of virtue and right view, it is 'uposatho'; this refers to the recitation of the Pātimokkha. Because, having approached by way of undertaking or by way of resolution, it is to be dwelt in or resided in for the sake of the noble life, etc., it is 'uposatho'; this refers to virtue. Because, having approached by way of fasting, etc., it is to be dwelt in or observed accordingly, it is 'uposatho'; this refers to the observance known as undertaking a vow. In the case of the noble elephant included in the nine great elephant clans, the designation 'uposatha' arises by the power of convention alone, based merely on the fact of its birth in that clan, without regard to any particular action; therefore, in that context, it should be understood as a nominal concept. Having approached the enemies (i.e., the defilements), it burns them, thus it is 'uposatho'. Those skilled in words also say that the word 'usa' occurs in the sense of 'to burn'. The currency of the word 'uposatha' in the sense of a day, however, has already been stated in the commentary. In the passage beginning with 'Suddhassa ve sadā phaggū', 'suddhassa' means 'for one who is completely pure due to the absence of the stain of defilements'. 'Ve' is merely a particle, or its meaning is 'clearly'. 'Sadā' means 'always'. 'Phaggū' means that it is fittingly the Phagguṇī constellation; its derivation is by way of etymology. For the brahmin named Sundarikabhāradvāja held the belief that for one who bathes at a ford in the month of Phagguṇa on the day conjoined with the Uttaraphagguṇī constellation, the washing away of evil done even for a whole year occurs. To dissuade him from that, this was spoken by the Blessed One in the Vatthasutta in the Mūlapaṇṇāsaka of the excellent Majjhima collection. 'Suddhassuposatho sadā' means that for one who is pure through the aforementioned purity from the stain of defilements, even without undertaking the Uposatha factors and the vows, the dwelling in Uposatha occurs at all times. In the passage beginning with 'Na bhikkhave', the connection is made by extracting the words 'a monastery devoid of monks should not be gone to'. 'Upavasitabbadivaso' means the day that is the cause for the observance; or, the suffix '-tabba' should be understood in the locative sense. For in this way, it accords with the derivation given in the commentary. With reference to the preclusion by means of an implicit determination and by the exclusion of others, the statement 'sesadvayanivāraṇattha' was made. Showing that, taking the word 'pannarase' as the basis, the aforementioned derivation was made by way of the day, he states the passage beginning with 'teneva vuttaṃ'. For the day is called 'pannaraso' by way of completing the fifteen 'tithis' (lunar days).

‘‘Tāni ettha santī’’ti ettakeyeva vutte nanvetāni aññatthāpi santīti codanā siyāti taṃ nivāretuṃ ‘‘tadā kirā’’tiādi vuttaṃ. Anena bahuso, atisayato vā ettha taddhitavisayo payuttoti dasseti. Cātumāsī, cātumāsinīti ca paccayavisesena itthiliṅgeyeva pariyāyavacanaṃ. Pariyosānabhūtāti ca pūraṇabhāvameva sandhāya vadati tāya saheva catumāsaparipuṇṇabhāvato. Idhāti pāḷiyaṃ. Tīhi ākārehi pūretīti puṇṇāti atthaṃ dasseti ‘‘māsapuṇṇatāyā’’tiādinā. Tattha tadā kattikamāsassa puṇṇatāya māsapuṇṇatā. Purimapuṇṇamito hi paṭṭhāya yāva aparā puṇṇamī, tāva eko māsoti tattha vohāro. Vassānassa utuno puṇṇatāya utupuṇṇatā. Kattikamāsalakkhitassa saṃvaccharassa puṇṇatāya saṃvaccharapuṇṇatā. Purimakattikamāsato pabhuti yāva aparakattikamāso, tāva eko kattikasaṃvaccharoti evaṃ saṃvaccharapuṇṇatāyāti vuttaṃ hoti. Lokikānaṃ matena pana māsavasena saṃvaccharasamaññā lakkhitā. Tathā ca lakkhaṇaṃ garusaṅkantivasena. Vuttañhi jotisatthe –

If only 'Tāni ettha santi' (They are here) were stated, the objection, 'But are they not also present elsewhere?' might arise. To prevent that, the passage beginning with 'Tadā kira' (At that time, it is said) was stated. By this, he shows that the domain of the 'taddhita' (derivative suffix) is applied here either 'for the most part' or 'exceedingly'. 'Cātumāsī' and 'cātumāsinī' are synonyms only in the feminine gender, by means of a specific suffix. And 'pariyosānabhūtā' (being the conclusion) is said with reference only to its being an ordinal ('pūraṇa'), because of the completion of the four months together with that very month. 'Idha' means 'in the Pāḷi text'. By the passage beginning with 'māsapuṇṇatāya', he shows the meaning of 'puṇṇā' as 'it is full in three ways'. Therein, at that time, due to the fullness of the month of Kattika, there is 'māsapuṇṇatā' (fullness of the month). For it is the convention there that from the preceding full moon up to the next full moon is one month. Due to the fullness of the rainy season, there is 'utupuṇṇatā' (fullness of the season). Due to the fullness of the year marked by the month of Kattika, there is 'saṃvaccharapuṇṇatā' (fullness of the year). It is said 'by the fullness of the year' in this way: from the prior month of Kattika up to the next month of Kattika is one Kattika-year. According to the opinion of worldly people, however, the designation of a year is marked by way of the months. And so, the marking is by way of the transition of the sun ('garu'). For it is stated in the Jotisattha (astrological scripture):

‘‘Nakkhattena sahodaya-matthaṃ yāti sūramanti;

Tassa saṅkaṃ tatra vattabbaṃ, vassaṃ māsakamenevā’’ti.

The rising sun, together with the constellation, goes to its setting. Its transition should be stated in that month; the year should be stated only by the sequence of months.

Minīyati divaso etenāti mā. Tassa hi gatiyā divaso minitabbo ‘‘pāṭipado dutiyā, tatiyā’’tiādinā. Ettha puṇṇoti etissā rattiyā sabbakalāpāripūriyā puṇṇo. Candassa hi soḷasamo bhāgo ‘‘kalā’’ti vuccati, tadā ca cando sabbāsampi soḷasannaṃ kalānaṃ vasena paripuṇṇo hutvā dissati. Ettha ca ‘‘tadahuposathe pannarase’’ti padāni divasavasena vuttāni, ‘‘komudiyā’’tiādīni tadekadesarattivasena.

The day is measured by this (the moon), therefore it is called 'mā'. For by its movement, the day is to be measured, as in 'the first, the second, the third,' and so on. Here, 'puṇṇo' (full) means it is full by the completion of all sixteen parts in that night. For the sixteenth part of the moon is called a 'kalā', and at that time, the moon appears, having become complete by way of all sixteen parts. And here, the words 'tadahuposathe pannarase' (on that very Uposatha, the fifteenth) are spoken by way of the day, while the words beginning with 'komudiyā' are spoken by way of a portion of the night of that day.

Kasmā pana rājā amaccaparivuto nisinno, na ekakovāti codanāya sodhanālesaṃ dassetuṃ pāḷipadatthameva avatvā ‘‘evarūpāyā’’tiādīnipi vadati. Etehi cāyaṃ sodhanāleso dassito ‘‘evaṃ ruciyamānāya rattiyā tadā pavattattā tathā parivuto nisinno’’ti. Dhoviyamānadisābhāgāyāti [Pg.13] etthāpi viyasaddo yojetabbo. Rajatavimānaniccharitehīti rajatavimānato nikkhantehi, rajatavimānappabhāya vā vipphuritehi. ‘‘Visaro’’ti idaṃ muttāvaḷiādīnampi visesanapadaṃ. Abbhaṃ dhūmo rajo rāhūti ime cattāro upakkilesā pāḷinayena (a. ni. 4.50; pāci. 447). Rājāmaccehīti rājakulasamudāgatehi amaccehi. Atha vā anuyuttakarājūhi ceva amaccehi cāti attho. Kañcanāsaneti sīhāsane. ‘‘Raññaṃ tu hemamāsanaṃ, sīhāsanamatho vāḷabījanitthī ca cāmara’’nti hi vuttaṃ. Kasmā nisinnoti nisīdanamatte codanā. Eta nti kandanaṃ, pabodhanaṃ vā. Itīti iminā hetunā. Nakkhatta nti kattikānakkhattachaṇaṃ. Sammā ghositabbaṃ etarahi nakkhattanti saṅghuṭṭhaṃ. Pañcavaṇṇakusumehi lājena, puṇṇaghaṭehi ca paṭimaṇḍitaṃ gharesu dvāraṃ yassa tadetaṃ nagaraṃ pañca…pe… dvāraṃ. Dhajo vaṭo. Paṭāko paṭṭoti sīhaḷiyā vadanti. Tadā kira padīpujjalanasīsena katanakkhattaṃ. Tathā hi ummādantijātakādīsupi (jā. 2.18.57) kattikamāse evameva vuttaṃ. Tenāha ‘‘samujjalitadīpamālālaṅkatasabbadisābhāga’’nti. Vīthi nāma rathikā mahāmaggo. Racchā nāma anibbiddhā khuddakamaggo. Tattha tattha nisinnavasena samānabhāgena pāṭiyekkaṃ nakkhattakīḷaṃ anubhavamānena samabhikiṇṇanti vuttaṃ hoti. Mahāaṭṭhakathāyaṃ evaṃ vatvāpi tattheva iti sanniṭṭhānaṃ katanti attho.

But why was the king seated surrounded by ministers and not alone? To show a semblance of refuting this accusation, without merely stating the meaning of the Pāḷi term, he also says, “of such a kind,” etc. And by these words, this semblance of refutation is shown: “Because the night was proceeding so delightfully at that time, he was seated thus surrounded.” In the phrase “the quarters of the sky being washed,” the word 'viya' (as if) should also be supplied. “Emitted from the silver celestial mansion” means emerged from the silver celestial mansion, or pervaded by the radiance of the silver celestial mansion. The word “visado” (bright) is also a qualifying term for strings of pearls, etc. “Cloud, smoke, dust, and Rāhu”—these four are defilements according to the Pāḷi canon. “By the king’s ministers” means by ministers who come from the royal family. Or else, the meaning is: by subordinate kings and ministers. “On a golden seat” means on a lion-throne. For it is said: “For kings, a golden seat is a lion-throne; moreover, a fan of yak-tail hair and a whisk are also for them.” “Why was he seated?”—the accusation is merely about the act of sitting. “Etaṃ” means lamentation, or awakening. “Iti” means for this reason. “Nakkhattaṃ” means the festival of the Kattikā constellation. Because the constellation festival should be well proclaimed at this time, it is called 'saṅghuṭṭhaṃ' (well-proclaimed). That city of which the doorways in the houses are adorned with five-colored flowers, roasted grain, and full pots—that is a city with... doorways. A round banner (vaṭo) is a flag (dhajo). A flat banner (paṭṭo) is a streamer (paṭāko), so say the Sinhalese. It seems that at that time the festival was held with the lighting of lamps as its main feature. For in the Ummadantī Jātaka and other texts, it is said just so regarding the month of Kattikā. Therefore, he said, “having all the quarters of the sky adorned with blazing garlands of lamps.” A 'vīthi' is a carriage road, a great highway. A 'racchā' is a small road that does not go straight through. It is said to be thronged by the great populace, who, seated here and there, were experiencing the festival games individually in equal measure. The meaning is that in the Mahā-aṭṭhakathā, even after stating this, the conclusion was made right there.

Udānaṃ udāhāroti atthato ekaṃ. Mānanti mānapattaṃ kattubhūtaṃ. Chaḍḍanavasena avaseko. Sotavasena ogho. Pītivacananti pītisamuṭṭhānavacanaṃ kammabhūtaṃ. Hadayanti cittaṃ kattubhūtaṃ. Gahetunti bahi aniccharaṇavasena gaṇhituṃ, hadayantoyeva ṭhapetuṃ na sakkotīti adhippāyo. Tena vuttaṃ ‘‘adhikaṃ hutvā’’tiādi. Idaṃ vuttaṃ hoti – yaṃ vacanaṃ paṭiggāhaka nirapekkhaṃ kevalaṃ uḷārāya pītiyā vasena sarasato sahasāva mukhato niccharati, tadevidha ‘‘udāna’’nti adhippetanti.

“Udāna” and “udāhāra” (utterance) are one in meaning. “Measure” (mānaṃ) means a measuring vessel, being the agent. By way of overflowing, it is a remainder. By way of a current, it is a flood. “An expression of joy” means speech arisen from joy, being the object. “Heart” means the mind, being the agent. “To grasp” means to grasp it so that it does not go outside; the intention is that one is not able to keep it only within the heart. Therefore, it was said, “having become excessive,” etc. This is what is said: That speech which, without regard for a receiver, issues forth from the mouth suddenly and of its own accord, solely by the power of sublime joy—that alone is intended here by the word “udāna.”

Dosehi itā gatā apagatāti dosinā ta-kārassa na-kāraṃ katvā yathā ‘‘kilese jito vijitāvīti jino’’ti āha ‘‘dosāpagatā’’ti. Yadipi sutte vuttaṃ ‘‘cattārome bhikkhave candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na [Pg.14] tapanti na bhāsanti na virocanti. Katame cattāro? Abbhā bhikkhave…pe… mahikā. Dhūmo rajo. Rāhu bhikkhave candimasūriyānaṃ upakkileso’’ti, (cūḷava. 447) tathāpi tatiyupakkilesassa pabhedadassana vasena aṭṭhakathānayena dassetuṃ ‘‘pañcahi upakkilesehī’’ti vuttaṃ. Ayamattho ca ramaṇīyādisaddayogato ñāyatīti āha ‘‘tasmā’’tiādi. Anīya-saddopi bahulā katvatthābhidhāyako yathā ‘‘niyyānikā dhammā’’ti (dha. sa. dukamātikā 96) dasseti ‘‘ramayatī’’ti iminā. Juṇhāvasena rattiyā surūpattamāha ‘‘vuttadosavimuttāyā’’tiādinā. Abbhādayo cettha vuttadosā. Ayañca hetu ‘‘dassituṃ yuttā’’ti etthāpi sambajjhitabbo. Tena kāraṇena, utusampattiyā ca pāsādikatā daṭṭhabbā. Īdisāya rattiyā yutto divaso māso utu saṃvaccharoti evaṃ divasamāsādīnaṃ lakkhaṇā sallakkhaṇupāyā bhavituṃ yuttā, tasmā lakkhitabbāti lakkhaṇiyā, sā eva lakkhaññā ya-vato ṇa-kārassa ña-kārādesavasena yathā ‘‘pokkharañño sumāpitā’’ti āha ‘‘divasamāsādīna’’ntiādi.

Because it has gone (itā), departed (gatā), and is rid of (apagatā) faults (dosehi), it is called 'dosinā', by changing the letter 't' to 'n'; just as one who has conquered (jito) defilements is a conqueror (jino); therefore, he (the commentator) said 'dosāpagatā' (departed from faults). Although it is said in the Sutta: “Monks, there are these four defilements of the sun and moon, defiled by which the sun and moon do not glow, do not shine, do not radiate. What four? Clouds, monks... mist. Smoke, dust. Rāhu, monks, is a defilement of the sun and moon,” nevertheless, in order to show a subdivision of the third defilement according to the commentarial method, it was said “by five defilements.” And this meaning is known from its connection with words such as 'ramaṇīya' (delightful); therefore, he said, “tasmā,” etc. The suffix '-anīya' also frequently conveys the meaning of the agent (kattvattha), as in 'niyyānikā dhammā' (dharmas that lead out). He shows this by the word 'ramayati' (it delights). By way of the moonlit fortnight, he speaks of the beauty of the night with the words “freed from the aforementioned faults,” etc. Here, clouds and the others are the “aforementioned faults.” And this reason should also be connected with the phrase “it is suitable to be shown.” For that reason, and due to the excellence of the season, its pleasingness should be understood. A day, month, season, or year associated with such a night is fit to be a means for discerning characteristics; therefore, because it should be marked, it is called 'lakkhaṇiyā'. That very 'lakkhaṇiyā' becomes 'lakkhaññā' through the substitution of 'ñ' for 'ṇ' after 'y', just as in 'pokkharañño sumāpitā' (the lotus pond was well-created). Therefore, he said, “of days, months,” etc.

‘‘Yaṃ no payirupāsato cittaṃ pasīdeyyā’’ti vacanato samaṇaṃ vā brāhmaṇaṃ vāti ettha paramatthasamaṇo, paramatthabrāhmaṇo ca adhippeto, na pana pabbajjāmattasamaṇo, na ca jātimattabrāhmaṇoti vuttaṃ ‘‘samitapāpatāyā’’tiādi. Bahati pāpe bahi karotīti brāhmaṇo niruttinayena. Bahuvacane vattabbe ekavacanaṃ, ekavacane vā vattabbe bahuvacanaṃ vacanabyattayo vacanavipallāsoti attho. Idha pana ‘‘payirupāsata’’nti vattabbe ‘‘payirupāsato’’ti vuttattā bahuvacane vattabbe ekavacanavasena vacanabyattayo dassito. Attani, garuṭṭhāniye ca hi ekasmimpi bahuvacanappayogo niruḷho. Payirupāsatoti ca vaṇṇavipariyāyaniddeso esa yathā ‘‘payirudāhāsī’’ti. Ayañhi bahulaṃ diṭṭhapayogo, yadidaṃ parisadde ya-kārapare vaṇṇavipariyāyo. Tathā hi akkharacintakā vadanti ‘‘pariyādīnaṃ rayādivaṇṇassa yarādīhi vipariyāyo’’ti. Yanti samaṇaṃ vā brāhmaṇaṃ vā. Iminā sabbenapi vacanenāti ‘‘ramaṇīyā vatā’’tiādivacanena. Obhāsanimittakammanti obhāsabhūtaṃ nimittakammaṃ[Pg.15], paribyattaṃ nimittakaraṇanti attho. Mahāparādhatāyāti mahādosatāya.

Because it was said, 'Whom, having attended upon, our minds would become serene,' here in the phrase 'a recluse or a brahmin,' a recluse in the ultimate sense and a brahmin in the ultimate sense are intended. However, a recluse merely by ordination is not intended, nor is a brahmin merely by birth; therefore, the words beginning with 'because of having quelled evil deeds' were said. By way of etymology, one who casts out, who puts away evil deeds, is a brahmin. The use of the singular when the plural should be used, or the use of the plural when the singular should be used, is a change of number (vacanabyattayo) or a transposition of number (vacanavippallāso); this is the meaning. Here, however, because 'payirupāsato' was said when 'payirupāsataṃ' should have been said, a change of number is shown by way of the singular when the plural should be used. Indeed, for oneself and for a revered person, the use of the plural, even for a single individual, is established. And this term 'payirupāsato' is a term with metathesis of letters, just as in 'payirudāhāsi.' For this is a frequently seen usage, that is, the metathesis of letters when the word 'pari' is followed by the letter 'ya'. Thus, grammarians say, 'For words beginning with 'pari', there is a metathesis of the letters 'ra', 'ya', etc., with 'ya', 'ra', etc.' 'Yaṃ' means: a recluse or a brahmin. 'By this entire statement' means: by the statement beginning with 'How delightful!' 'Obhāsanimittakammaṃ' means: an act of making a sign that is an allusion, that is, the clear making of a sign. 'Mahāparādhatāya' means: because of the state of having a great fault.

‘‘Tena hī’’tiādi tadatthavivaraṇaṃ. Devadatto cāti ettha ca-saddo samuccayavasena atthupanayane, tena yathā rājā ajātasattu attano pitu ariyasāvakassa satthu upaṭṭhākassa ghātanena mahāparādho, evaṃ bhagavato mahānatthakarassa devadattassa apassayabhāvenāpīti imamatthaṃ upaneti. Tassa piṭṭhichāyāyāti vohāramattaṃ, tassa jīvakassa piṭṭhiapassayena, taṃ pamukhaṃ katvā apassāyāti vuttaṃ hoti. Vikkhepapacchedanatthanti vakkhamānāya attano kathāya uppajjanakavikkhepassa pacchindanatthaṃ, anuppajjanatthanti adhippāyo. Tenāha ‘‘tassaṃ hī’’tiādi. Asikkhitānanti kāyavacīsaṃyamane vigatasikkhānaṃ. Kulūpaketi kulamupagate satthāre. Gahitāsāratāyāti gahetabbaguṇasāravigatatāya. Nibbikkhepanti aññesamapanayanavirahitaṃ.

The words beginning with 'Tena hi' are an explanation of that meaning. In the phrase 'Devadatto ca,' the particle 'ca' serves to introduce a related point by way of conjunction. By this, it introduces the following meaning: just as King Ajātasattu committed a great offense by killing his father, a noble disciple and attendant of the Teacher, so too, by being a support for Devadatta, who caused great harm to the Blessed One, he committed a great offense. 'Tassa piṭṭhichāyāya' (in the shadow of his back) is merely a conventional expression; it means by the support of Jīvaka's back, having made him the leader and relying on him. 'Vikkhepapacchedanatthaṃ' (for the purpose of cutting off distraction) means for the purpose of cutting off—of not allowing to arise—the potential distraction to his own speech that was about to be spoken; this is the intention. Therefore, he said the words beginning with 'tassaṃ hi.' 'Asikkhitānaṃ' (of the untrained) means: of those who are devoid of training in restraining the body and speech. 'Kulūpake' (to one who approaches families) means: to the teachers who approach families. 'Gahitāsāratāya' (because of not grasping the essence) means: because of being devoid of the essence of virtue that should be grasped. 'Nibbikkhepaṃ' (without opposition) means: free from being rejected by others.

Bhaddanti avassayasampannatāya sundaraṃ.

'Bhaddaṃ' (good) means: beautiful because of being endowed with a reliable support.

151. Ayañcattho imāya pāḷicchāyāya adhigato, imamatthameva vā antogadhaṃ katvā pāḷiyamevaṃ vuttanti dasseti ‘‘tenāhā’’tiādinā. Asatthāpi samāno satthā paṭiññāto yenāti satthupaṭiññāto, tassa abuddhassāpi samānassa buddhapaṭiññātassa ‘‘ahameko loke atthadhammānusāsako’’ti ācariyapaṭiññātabhāvaṃ vā sandhāya evaṃ vuttaṃ. ‘‘So kirā’’tiādinā anussutimattaṃ pati porāṇaṭṭhakathānayova kirasaddena vutto. Esa nayo parato makkhalipadanibbacanepi. Ekūnadāsasataṃ pūrayamānoti ekenūnadāsasataṃ attanā saddhiṃ anūnadāsasataṃ katvā pūrayamāno. Evaṃ jāyamāno cesa maṅgaladāso jāto. Jātarūpenevāti mātukucchito vijātaveseneva, yathā vā sattā anivatthā apārutā jāyanti, tathā jātarūpeneva. Upasaṅkamantīti upagatā bhajantā honti. Tadeva pabbajjaṃ aggahesīti tadeva naggarūpaṃ ‘‘ayameva pabbajjā nāma siyā’’ti pabbajjaṃ katvā aggahesi. Pabbajiṃsūti taṃ pabbajitamanupabbajiṃsu.

151. And this meaning is obtained by this hint in the Pali text; or, having included this very meaning, it was said thus in the Pali text, which he shows with the words beginning with 'tenāha.' Because he professed to be a teacher, although he was not a teacher, he is called `satthupaṭiññāto`. Or, it was said thus with reference to the state of being professed as a teacher by him who, though not a Buddha, professed to be a Buddha, thinking, 'I alone in the world am an instructor on what is beneficial and the Dhamma.' With the words beginning with 'so kira,' based on mere hearsay, the method of the ancient commentary is stated with the particle 'kira.' This same method should be understood later in the etymology of the word Makkhalī. 'Ekūnadāsasataṃ pūrayamāno' (completing one-hundred-less-one slaves) means: completing one hundred slaves, which was one less than a hundred, by making it a full hundred together with himself. Thus being born, this one became the auspicious slave (Maṅgaladāsa). 'Jātarūpeneva' (in the very state of birth) means: just in the state of being born from the mother's womb; or, just as beings are born unclothed and uncovered, so too, just in the state of being born. 'Upasaṅkamanti' (they approach) means: they approached and associated with him. 'Tadeva pabbajjaṃ aggahesi' (he took up that very going forth) means: he took up that very naked state as the going forth, thinking, 'This very naked state itself must be the going forth.' 'Pabbajiṃsu' (they went forth) means: they went forth in imitation of him who had gone forth.

‘‘Pabbajitasamūhasaṅkhāto’’ti etena pabbajitasamūhatāmattena saṅgho, na niyyānikadiṭṭhivisuddhasīlasāmaññavasena saṃhatattāti dasseti. Assa atthīti [Pg.16] assa satthupaṭiññātassa parivārabhāvena atthi. ‘‘Saṅghī gaṇī’’ti cedaṃ pariyāyavacanaṃ, saṅketamattato nānanti āha ‘‘svevā’’tiādi. Svevāti ca pabbajitasamūhasaṅkhāto eva. Keci pana ‘‘pabbajitasamūhavasena saṅghī, gahaṭṭhasamūhavasena gaṇī’’ti vadanti, taṃ tesaṃ matimattaṃ gaṇe eva loke saṅgha-saddassa niruḷhattā. Acelakavatacariyādi attanā parikappitamattaṃ ācāro. Paññāto pākaṭo saṅghīādibhāvena. Appiccho santuṭṭhoti atthato ekaṃ. Tattha labbhamānāppicchataṃ dassetuṃ ‘‘appicchatāya vatthampi na nivāsetī’’ti vuttaṃ. Na hi tasmiṃ sāsanike viya santaguṇaniggūhaṇalakkhaṇā appicchatā labbhati. Yasoti kittisaddo. Taranti etena saṃsāroghanti evaṃ sammatatāya laddhi titthaṃ nāma ‘‘sādhū’’ti sammato, na ca sādhūhi sammatoti atthamāha ‘‘aya’’ntiādinā. Na hi tassa sādhūhi sammatatā labbhati. Sundaro sappurisoti dvidhā attho. Assutavatoti assutāriyadhammassa, kattutthe cetaṃ sāmivacanaṃ. ‘‘Imāni me vatasamādānāni ettakaṃ kālaṃ suciṇṇānī’’ti bahū rattiyo jānāti. Tā panassa rattiyo cirakālabhūtāti katvā ‘‘ciraṃ pabbajitassā’’tiādi vuttaṃ, antatthaaññapadatthasamāso cesa yathā ‘‘māsajāto’’ti. Atha tassa padadvayassa ko visesoti ce? Cirapabbajitaggahaṇenassa buddhisīlatā, rattaññūgahaṇena tattha sampajānatā dassitā, ayametassa visesoti. Kiṃ pana atthaṃ sandhāya so amacco āhāti vuttaṃ ‘‘acirapabbajitassā’’tiādi. Okappanīyāti saddahanīyā. Addhānanti dīghakālaṃ. Kittako pana soti āha ‘‘dve tayo rājaparivaṭṭe’’ti, dvinnaṃ, tiṇṇaṃ vā rājūnaṃ rajjānusāsanapaṭipāṭiyoti attho. ‘‘Addhagato’’ti vatvāpi puna kataṃ vayaggahaṇaṃ osānavayāpekkhaṃ padadvayassa atthavisesasambhavatoti dasseti ‘‘pacchimavaya’’nti iminā. Ubhayanti ‘‘addhagato, vayoanuppatto’’ti padadvayaṃ.

By 'reckoned as an assembly of renunciants,' it is shown that the Sangha is merely an assembly of renunciants, and not because of being united by the commonality of a view that leads to liberation and of especially pure virtue. By 'he has,' it means that for him who professes to be a teacher, there is a following in the sense of being an entourage. And 'saṅghī' and 'gaṇī' are synonymous terms; they are distinct merely by convention, hence it is said 'that very one,' etc. And 'that very one' means only the one reckoned as an assembly of renunciants. Some, however, say, 'He is 'saṅghī' on account of an assembly of renunciants, and 'gaṇī' on account of an assembly of householders.' That is merely their opinion, because in the world, the word 'saṅgha' is established in usage for a group (`gaṇa`) itself. Conduct is merely what is devised by oneself, such as the practice of the vow of nakedness. He is known, manifest, through being a 'saṅghī', etc. 'Of few wishes' and 'contented' are one in meaning. Therein, to show the state of having few wishes that is found in him, it is said, 'Due to having few wishes, he does not even wear a cloth.' For in him, the state of having few wishes characterized by concealing existing virtues, as is found in a disciple of the Dispensation, is not found. 'Fame' means the sound of renown. A doctrine is called a 'ford' (`tittha`) because of being held thus: 'By this, they cross the flood of saṃsāra.' It is held to be 'good', but it is not held as such by the good; this meaning is stated with 'this,' etc. For his being held as good by the good is not found. The meaning is twofold: 'beautiful' and 'a virtuous person'. By 'of one who has not heard,' it means 'of one who has not heard the noble Dhamma'; and this is a genitive in the sense of the agent. He knows many nights, thinking, 'These undertakings of vows have been well-practiced by me for so long a time.' But because those nights of his were of long duration, it is said, 'of one long gone forth,' etc. And this is an `antatthaaññapadatthasamāsa` (a bahubbīhi compound where a part of the compound qualifies the external referent), just as in `māsajāto` ('one who is a month old'). If it is asked, 'Then what is the distinction between these two terms?' By taking `cirapabbajita` (long gone forth), his mature practice is shown; by taking `rattaññū` (knower of the nights), his clear comprehension therein is shown. This is their distinction. To the question, 'But with reference to what meaning did that minister speak?', it was said, 'of one not long gone forth,' etc. `Okappanīyā` means 'to be believed'. `Addhānaṃ` means 'a long time'. But how long is that? It is said, 'two or three royal successions,' meaning the successive order of ruling for two or three kings. Having said `addhagato` ('gone on the journey of life'), with 'the final age', it is shown that the term `vaya` ('age') was taken up again because of the possibility of a distinction in meaning for the two terms, with consideration for the final age. `Ubhayaṃ` ('both') refers to the two terms: `addhagato` ('gone on the journey of life') and `vayoanuppatto` ('attained to old age').

Kājaro nāma eko rukkhaviseso, yo ‘‘paṇṇakarukkho’’tipi vuccati. Disvā viya anattamanoti sambandho. Pubbe pitarā saddhiṃ satthu santikaṃ gantvā desanāya sutapubbataṃ sandhāyāha ‘‘jhānā…pe… kāmo’’ti. Tilakkhaṇabbhāhatanti tīhi lakkhaṇehi abhighaṭitaṃ. Dassanenāti nidassanamattaṃ. So hi disvā tena saddhiṃ allāpasallāpaṃ katvā[Pg.17], tato akiriyavādaṃ sutvā ca anattamano ahosi. Guṇakathāyāti abhūtaguṇakathāya. Tenāha ‘‘suṭṭhutaraṃ anattamano’’ti. Yadi anattamano, kasmā tuṇhī ahosīti codanaṃ visodheti ‘‘anattamano samānopī’’tiādinā.

Kājaro is the name of a particular kind of tree, which is also called `paṇṇakarukkho`. The connection should be made thus: 'displeased as if upon seeing it'. Referring to his having previously gone with his father to the Teacher’s presence and having heard the teaching before, he said, 'Jhāna... pe... sensual desire.' `Tilakkhaṇabbhāhataṃ` means 'impinged upon by the three characteristics'. The word `dassanena` ('by seeing') is merely an illustration. For indeed, having seen him and having engaged in conversation with him, and then having heard the doctrine of inaction from him, he was displeased. `Guṇakathāya` means 'by talk of non-existent virtues'. Therefore, it is said, 'he was all the more displeased'. The objection, 'If he was displeased, why was he silent?' is resolved with the words 'though being displeased', etc.

152. Gosālāyāti evaṃnāmake gāmeti vuttaṃ. Vassānakāle gunnaṃ patiṭṭhitasālāyāti pana atthe tabbasena tassa nāmaṃ sātisayamupapannaṃ hoti bahulamanaññasādhāraṇattā, tathāpi so porāṇehi ananussutoti ekaccavādo nāma kato. ‘‘Mā khalīti sāmiko āhā’’ti iminā tathāvacanamupādāya tassa ākhyātapadena samaññāti dasseti. Saññāya hi vattumicchāya ākhyātapadampi nāmikaṃ bhavati yathā ‘‘aññāsikoṇḍañño’’ti (mahāva. 17). Sesanti ‘‘so paṇṇena vā’’tiādivacanaṃ.

152. By 'Gosālā,' it is said to mean 'in the village so named.' However, in the sense of 'in a shelter established for cattle during the rainy season,' his name is exceedingly fitting on account of that, because it is very particular to him. Nevertheless, because that meaning was not heard from the ancients, it is made into what is called a 'certain doctrine.' With the words 'The master said, "Mā khali" (Do not stumble!)', it is shown that by taking up such a saying, his designation comes from that verb. For when there is a wish to state a designation, even a verb becomes a noun, as in 'Aññāsi Koṇḍañña' ('Koṇḍañña who understood'). 'The remainder' refers to the statement beginning 'he with a leaf, or...'

153. Dāsādīsu sirivaḍḍhakādināmamiva ajitoti tassa nāmamattaṃ. Kesehi vāyito kambalo yassātipi yujjati. Paṭikiṭṭhataranti nihīnataraṃ. ‘‘Yathāhā’’tiādinā aṅguttarāgame tikanipāte makkhalisutta (a. ni. 3.138) māhari. Tantāvutānīti tante vītāni. ‘‘Sīte sīto’’tiādinā chahākārehi tassa paṭikiṭṭhataraṃ dasseti.

153. Like the name Sirivaḍḍhaka, etc., among slaves and so on, 'Ajita' was merely his name. The meaning 'he for whom there is a blanket woven from human hair' is also fitting. `Paṭikiṭṭhataraṃ` means 'more inferior'. With 'as he said,' etc., the Makkhalisutta stated in the Tikanipāta of the Aṅguttaranikāya is cited. `Tantāvutāni` means 'woven on a loom'. With 'cold in the cold,' etc., its greater despicableness is shown in six ways.

154. Pakujjhati sammādiṭṭhikesu byāpajjatīti pakudho. Vaccaṃ katvāpīti ettha pi-saddena bhojanaṃ bhuñjitvāpi kenaci asucinā makkhitvāpīti imamatthaṃ sampiṇḍeti. Vālikāthūpaṃ katvāti vatasamādānasīsena vālikāsañcayaṃ katvā, tathārūpe anupagamanīyaṭṭhāne puna vataṃ samādāya gacchatīti vuttaṃ hoti.

154. He is called Pakudha because he gets angry (`pakujjhati`) and is hostile (`byāpajjati`) towards those with right view. Here in 'even after defecating', the particle `pi` combines the meaning of 'even after eating a meal' and 'even after being smeared with something impure'. `Vālikāthūpaṃ katvā` ('having made a sand stupa') means: having made a heap of sand with the undertaking of a vow as the main thing, it is meant that he again undertakes a vow and goes to such an unsuitable place.

156. ‘‘Gaṇṭhanakileso’’ti etassa ‘‘palibundhanakileso’’ti atthavacanaṃ, saṃsāre paribundhanakicco khettavatthuputtadārādivisayo rāgādikilesoti attho. ‘‘Evaṃvāditāyā’’ti iminā laddhivasenassa nāmaṃ, na panatthatoti dasseti. Yāva hi so maggena samugghāṭito, tāva atthiyeva. Ayaṃ pana vacanattho – ‘‘natthi mayhaṃ gaṇṭho’’ti gaṇhātīti nigaṇṭhoti. Nāṭassāti evaṃnāmakassa.

156. `Palibundhanakileso` ('the defilement of binding') is the explanation of the meaning of `Gaṇṭhanakileso` ('the defilement of tying'). The meaning is: the defilement of lust, etc., whose object is fields, land, children, wives, and so on, and whose function is to bind all around in saṃsāra. With 'because of holding such a doctrine', it is shown that his name is based on his doctrine, and not on his actual state. For as long as it is not uprooted by the path, it still exists. This, however, is the etymology of the word: He is a Nigaṇṭha because he grasps (`gaṇhāti`) the view 'There is no knot (`gaṇṭho`) for me'. `Nāṭassa` means 'of the one so named'.

Komārabhaccajīvakakathāvaṇṇanā

Commentary on the Story of Jīvaka Komārabhacca

157. Sabbathā [Pg.18] tuṇhībhūtabhāvaṃ sandhāya ‘‘esa nāga…pe… viyā’’ti vuttaṃ. Supaṇṇoti garuḷo, garuḍo vā sakkaṭamatena. ‘‘Ḍa-ḷāna’maviseso’’ti hi tattha vadanti. Yathādhippāyaṃ na vattatīti katvā ‘‘anattho vata me’’ti vuttaṃ. Upasantassāti sabbathā saññamena upasamaṃ gatassa. Jīvakassa tuṇhībhāvo mama adhippāyassa maddanasadiso, tasmā tadeva tuṇhībhāvaṃ pucchitvā kathāpanena mama adhippāyo sampādetabboti ayamettha rañño adhippāyoti dassento ‘‘hatthimhi kho panā’’tiādimāha. Kinti kāraṇapucchāyaṃ nipātoti dasseti ‘‘kena kāraṇenā’’ti iminā, yena tuvaṃ tuṇhī, kiṃ taṃ kāraṇanti vā atthaṃ dasseti. Tattha yathāsambhavaṃ kāraṇaṃ uddharitvā adhippāyaṃ dassetuṃ ‘‘imesa’’ntiādi vuttaṃ. Yathā etesanti etesaṃ kulūpako atthi yathā, imesaṃ nu kho tiṇṇaṃ kāraṇānaṃ aññatarena kāraṇena tuṇhī bhavasīti pucchatīti adhippāyo.

157. Regarding the state of being completely silent, it was said, 'This nāga... etc... viyā.' 'Supaṇṇa' means a garuḷa, or a garuḍa according to the Sanskrit school. For there they say, 'There is no distinction between ḍa and ḷa.' Because it was not proceeding according to his intention, it was said, 'Alas, this is to my detriment!' 'Of one who is tranquil' (upasantassa) means: of one who has reached tranquility through complete restraint. Jīvaka's silence is like crushing my intention; therefore, my intention should be accomplished by asking about that very silence and causing him to speak. This is the king's intention here. To show this, he said, 'hatthimhi kho panā...' and so on. 'Kiṃti' is a particle for asking a reason; this he shows with the phrase 'kena kāraṇena' (for what reason?). Alternatively, it shows the meaning: 'For what reason were you silent?' There, in order to show the intention by bringing forth a plausible reason, it was said, 'imesaṃ...' and so on. The phrase 'yathā etesaṃ' means: 'Just as for these there is a family teacher...' The intended meaning is that he asks: 'Are you perhaps silent for one or another of these three reasons?'

Kathāpetīti kathāpetukāmo hoti. Pañcapatiṭṭhitenāti ettha pañcahi aṅgehi abhimukhaṃ ṭhitenāti attho, pādajāṇu kappara hattha sīsasaṅkhātāni pañca aṅgāni samaṃ katvā onāmetvā abhimukhaṃ ṭhitena paṭhamaṃ vanditvāti vuttaṃ hoti. Yampi vadanti ‘‘navakatarenupāli bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā pādā vanditabbā’tiādikaṃ (pari. 469) vinayapāḷimāharitvā ekaṃsakaraṇaañjalipaggahaṇapādasambāhanapemagāravupaṭṭhāpanavasena pañcapatiṭṭhitavandanā’’ti, tametthānadhippetaṃ dūrato vandane yathāvuttapañcaṅgassa aparipuṇṇattā. Vandanā cettha paṇamanā añjalipaggahaṇakarapuṭasamāyogo. ‘‘Pañcapatiṭṭhitena vanditvā’’ti ca kāyapaṇāmo vutto, ‘‘mama satthuno’’tiādinā pana vacīpaṇāmo, tadubhayapurecarānucaravasena manopaṇāmoti. Kāmaṃ sabbāpi tathāgatassa paṭipatti anaññasādhāraṇā acchariyabbhutarūpāva, tathāpi gabbhokkanti abhijāti abhinikkhamana abhisambodhi dhammacakkappavattana (saṃ. ni. 5.1081; paṭi. ma. 3.30) yamakapāṭihāriyadevorohanāni sadevake loke ativiya supākaṭāni, na sakkā kenaci paṭibāhitunti tāniyevettha uddhaṭāni.

'Kathāpeti' means he is desirous of causing [someone] to speak. Here, 'pañcapatiṭṭhitena' means by standing facing forward with five limbs. It is said that this means: having first paid homage by standing facing forward, having made the five limbs—namely feet, knees, elbows, hands, and head—level, and having bowed down. And that which some teachers say, citing the Vinaya Piṭaka passage beginning, 'When a younger bhikkhu, Upāli, pays homage to the feet of an elder bhikkhu, the feet should be venerated after establishing these five things in himself,' that 'the five-point prostration is by way of arranging the robe on one shoulder, raising the hands in reverence, massaging the feet, and establishing affection and respect'—that is not the intended meaning here, because in paying homage from a distance, the aforesaid five limbs are not complete. And here, veneration (vandanā) is bowing (paṇamanā), the raising of the hands in reverence, the joining of the cupped hands. By 'having paid homage with the five-point prostration' (pañcapatiṭṭhitena vanditvā), bodily prostration is stated. But by 'to my teacher' (mama satthuno) and so on, verbal prostration is stated. By way of being the forerunner and follower of both of these, mental prostration is stated. Indeed, all the conduct of the Tathāgata is unique, of a wonderful and marvelous nature. Nevertheless, the conception, birth, renunciation, enlightenment, turning the wheel of the Dhamma, the twin miracle, and the descent from the deva world are extremely well-known in the world with its devas. It is not possible for anyone to deny them, and so these alone are brought up here.

Itthaṃ [Pg.19] imaṃ pakāraṃ bhūto pattoti itthambhūto, tassa ākhyānaṃ itthambhūtākhyānaṃ, soyevattho itthambhūtākhyānattho. Atha vā itthaṃ evaṃpakāro bhūto jātoti itthambhūto, tādisoti ākhyānaṃ itthambhūtākhyānaṃ, tadevattho itthambhūtākhyānattho, tasmiṃ upayogavacananti attho. Abbhuggatoti ettha hi abhisaddo padhānavasena itthambhūtākhyānatthajotako kammappavacanīyo abhibhavitvā uggamanakiriyāpakārassa dīpanato, tena payogato ‘‘taṃ kho pana bhagavanta’’nti idaṃ upayogavacanaṃ sāmiatthe samānampi appadhānavasena itthambhūtākhyānatthadīpanato ‘‘itthambhūtākhyānatthe’’ti vuttaṃ. Tenevāha ‘‘tassa kho pana bhagavatoti attho’’ti. Nanu ca ‘‘sādhu devadatto mātaramabhī’’ti ettha viya ‘‘taṃ kho pana bhagavanta’’nti ettha abhisaddo appayutto, kathamettha taṃpayogato upayogavacanaṃ siyāti? Atthato payuttattā. Atthasaddapayogesu hi atthapayogoyeva padhānoti. Idaṃ vuttaṃ hoti – yathā ‘‘sādhu devadatto mātaramabhī’’ti ettha abhisaddapayogato itthambhūtākhyāne upayogavacanaṃ kataṃ, evamidhāpi ‘‘taṃ kho pana bhagavantaṃ abhi evaṃ kalyāṇo kittisaddo uggato’’ti abhisaddapayogato itthambhūtākhyāne upayogavacanaṃ katanti. Yathā hi ‘‘sādhu devadatto mātaramabhī’’ti ettha ‘‘devadatto mātaramabhi mātuvisaye, mātuyā vā sādhū’’ti evaṃ adhikaraṇatthe, sāmiatthe vā bhummavacanassa, sāmivacanassa vā pasaṅge itthambhūtākhyānajotakena kammappavacanīyena abhisaddena payogato upayogavacanaṃ kataṃ, evamidhāpi sāmiatthe sāmivacanappasaṅge yathā ca tattha ‘‘devadatto mātuvisaye, mātu sambandhī vā sādhuttappakārappatto’’ti ayamattho viññāyati, evamidhāpi ‘‘bhagavato sambandhī kittisaddo abbhuggato abhibhavitvā uggamanappakārappatto’’ti ayamattho viññāyati. Tattha hi devadattaggahaṇaṃ viya idha kittisaddaggahaṇaṃ, ‘‘mātara’’nti vacanaṃ viya ‘‘bhagavanta’’nti vacanaṃ, sādhusaddo viya uggatasaddo veditabbo.

Thus, 'itthambhūto' means 'having reached this state.' Its explanation is 'itthambhūtākhyāna' (an explanation of having reached such a state), and that itself is the meaning of 'itthambhūtākhyānattho'. Alternatively, 'itthambhūto' means 'having become of such a kind,' and its explanation is 'itthambhūtākhyāna'; that itself is the meaning of 'itthambhūtākhyānattho', and in that sense, it is the accusative case (upayogavacanaṃ). Here, in 'abbhuggato', the prefix 'abhi-' is a 'kammappavacanīya' that primarily illuminates the meaning of 'itthambhūtākhyāna' by indicating the manner of the action of surpassing and arising. Due to its connection, this accusative case, 'taṃ kho pana bhagavantaṃ', although it is in the sense of the genitive (sāmiatthe), is said to be 'in the sense of itthambhūtākhyāna' because it indicates the meaning of 'itthambhūtākhyāna' in a secondary capacity. For this reason, he said, 'The meaning is "tassa kho pana bhagavato" (of that Blessed One).' But is it not so that, unlike in 'sādhu devadatto mātaramabhi', the prefix 'abhi-' is not employed in 'taṃ kho pana bhagavantaṃ'? How then can there be an accusative case due to its connection here? Because it is employed by way of meaning. For in the employment of meaning and words, the employment of meaning is primary. This is what is said: just as in 'sādhu devadatto mātaramabhi', the accusative case is used in the sense of 'itthambhūtākhyāna' due to the employment of the prefix 'abhi-', so too here, in the sense of 'taṃ kho pana bhagavantaṃ abhi evaṃ kalyāṇo kittisaddo uggato' (regarding that Blessed One, such a good sound of fame has arisen), the accusative case is used in the sense of 'itthambhūtākhyāna' due to the employment of the prefix 'abhi-'. For just as in 'sādhu devadatto mātaramabhi', the accusative case is used due to its connection with the 'kammappavacanīya' prefix 'abhi-' which illuminates the sense of 'itthambhūtākhyāna', when the locative sense ('Devadatta is very good in the matter of his mother') or the genitive sense ('or of his mother') would be applicable; so too here, when the genitive case would be applicable in the genitive sense. And just as there the meaning is understood as, 'Devadatta has attained a state of goodness in relation to his mother, or connected with his mother,' so too here the meaning is understood as, 'The sound of fame, being connected with the Blessed One, has arisen, having surpassed and attained a state of arising.' For here, the taking of 'kittisaddo' (sound of fame) should be understood like the taking of 'Devadatta' there; the word 'bhagavantaṃ' should be understood like the word 'mātaraṃ'; and the word 'uggata' should be understood like the word 'sādhu'.

Kalyāṇoti bhaddako. Kalyāṇabhāvo cassa kalyāṇaguṇavisayatāyāti āha ‘‘kalyāṇaguṇasamannāgato’’ti, kalyāṇehi guṇehi samannāgato tabbisayatāya yuttoti attho. Taṃ visayatā hettha samannāgamo, kalyāṇaguṇavisayatāya tannissitoti [Pg.20] adhippāyo. Seṭṭhoti pariyāyavacanepi eseva nayo. Seṭṭhaguṇavisayatā eva hi kittisaddassa seṭṭhatā ‘‘bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttama’’ntiādīsu (visuddhi. 1.142; pārā. aṭṭha. 1.verañjakaṇḍavaṇṇanā; udā. aṭṭha. 1; itivu. aṭṭha. nidānavaṇṇanā; mahāni. aṭṭha. 49) viya. ‘‘Arahaṃ sammāsambuddho’’tiādinā guṇānaṃ saṃkittanato, saddanīyato ca vaṇṇoyeva kittisaddo nāmāti āha ‘‘kittiyevā’’ti. Vaṇṇo eva hi kittetabbato kitti, saddanīyato saddoti ca vuccati. Kittipariyāyo hi saddasaddo yathā ‘‘uḷārasaddā isayo, guṇavanto tapassino’’ti. Kittivasena pavatto saddo kittisaddoti bhinnādhikaraṇataṃ dasseti ‘‘thutighoso’’ti iminā. Kittisaddo hettha thutipariyāyo kittanamabhitthavanaṃ kittīti. Thutivasena pavatto ghoso thutighoso, abhitthavudāhāroti attho. Abhisaddo abhibhavane, abhibhavanañcettha ajjhottharaṇamevāti vuttaṃ ‘‘ajjhottharitvā’’ti, anaññasādhāraṇe guṇe ārabbha pavattattā abhibyāpetvāti attho. Kinti-saddo abbhuggatoti codanāya ‘‘itipi so bhagavā’’tiādimāhāti anusandhiṃ dassetuṃ ‘‘kintī’’ti vuttaṃ.

‘Kalyāṇa’ means ‘bhaddaka’ (good). And the state of being good of that Blessed One is due to His being the domain of good qualities; thus, it is said, ‘endowed with good qualities,’ meaning He is endowed with good qualities, connected with being their domain. Here, ‘endowment’ is being that domain; the intention is that He is dependent on it because of being the domain of good qualities. In the synonym ‘seṭṭha’ (foremost), this same method applies. Indeed, being the domain of supreme qualities is the supremacy of the word ‘kitti’ (fame), just as in passages such as ‘the word “Bhagavā” is supreme, the word “Bhagavā” is the highest.’ Because the qualities are proclaimed by ‘Arahaṃ, Sammāsambuddho,’ etc., and because it is to be uttered, praise itself is called ‘kittisaddo’ (sound of fame); thus, it is said, ‘it is fame itself.’ Indeed, praise itself, because it is to be proclaimed, is called ‘kitti,’ and because it is to be uttered, it is called ‘saddo’ (sound). The word ‘saddo’ is a synonym for ‘kitti,’ as in ‘The seers are of great renown (uḷārasaddā), virtuous, and ascetic.’ To show the different predication, that the sound that arises by way of praise is ‘kittisaddo,’ he says ‘thutighoso’ (sound of praise). Here, ‘kittisaddo’ is a synonym for ‘thuti’ (praise); ‘kitti’ is proclaiming, extolling. The resounding sound that arises by way of praise is ‘thutighoso’; the meaning is ‘an utterance of praise.’ The word ‘abhi’ is in the sense of overpowering, and here overpowering is simply overwhelming; thus, it was said, ‘having overwhelmed.’ The meaning is ‘having pervaded’ because it arises in relation to qualities not shared with others. To show the connection that, due to the objection, ‘How did the sound of fame arise?’, he said, ‘Iti pi so Bhagavā,’ etc., the word ‘kinti’ was stated.

Padānaṃ sambajjhanaṃ padasambandho. So bhagavāti yo so samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho devānamatidevo sakkānamatisakko brahmānamatibrahmā lokanātho bhāgyavantatādīhi kāraṇehi sadevake loke ‘‘bhagavā’’ti patthaṭakittisaddo, so bhagavā. Yaṃ taṃ-saddā hi niccasambandhā. ‘‘Bhagavā’’ti ca idamādipadaṃ satthu nāmakittanaṃ. Tenāha āyasmā dhammasenāpati ‘‘bhagavāti netaṃ nāmaṃ mātarā kataṃ, na pitarā kata’’ntiādi (mahāni. 6; cūḷani. 2). Parato pana ‘‘bhagavā’’ti padaṃ guṇakittanaṃ. Yathā kammaṭṭhānikena‘‘araha’’ntiādīsu navasu ṭhānesu paccekaṃ itipisaddaṃ yojetvā buddhaguṇā anussarīyanti, evamidha buddhaguṇasaṃkittakenāpīti dassento ‘‘itipi arahaṃ…pe… itipi bhagavā’’ti āha. Evañhi sati‘‘araha’’ntiādīhi navahi padehi ye sadevake loke ativiya pākaṭā paññātā buddhaguṇā, te nānappakārato vibhāvitā honti ‘‘itipī’’ti padadvayena tesaṃ nānappakāratādīpanato. ‘‘Itipetaṃ bhūtaṃ, itipetaṃ [Pg.21] taccha’’ntiādīsu (dī. ni. 1.6) viya hi iti-saddo idha āsannapaccakkhakaraṇattho, pi-saddo sampiṇḍanattho, tena ca nesaṃ nānappakārabhāvo dīpito, tāni ca guṇasallakkhaṇakāraṇāni saddhāsampannānaṃ viññujātikānaṃ paccakkhāni honti, tasmā tāni saṃkittentena viññunā cittassa sammukhībhūtāneva katvā saṃkittetabbānīti dassento ‘‘iminā ca iminā ca kāraṇenāti vuttaṃ hotī’’ti āha. Evañhi nirūpetvā kittente yassa saṃkitteti, tassa bhagavati ativiya pasādo hoti.

The connection of words is `padasambandho`. 'That Blessed One' means: that Blessed One who, having fulfilled the thirty perfections, having destroyed all defilements, and having directly realized unsurpassed perfect enlightenment, is the god beyond gods, the Sakka beyond Sakkas, the Brahmā beyond Brahmās, the protector of the world, and who, for reasons such as being fortunate, is one whose fame is widespread in the world with its devas as 'Bhagavā'—that is 'that Blessed One.' Indeed, the words `yaṃ` and `taṃ` are always connected. And this initial word, 'Bhagavā,' is a proclamation of the Teacher's name. Therefore, the Venerable Dhammasenāpati said: '“Bhagavā”—this name was not made by his mother, nor made by his father,' and so on. But the word 'Bhagavā' that follows is a proclamation of His qualities. Just as the Buddha's qualities are recollected by a practitioner of meditation by applying the word `iti pi` to each of the nine instances beginning with 'Arahaṃ,' so too here, to show that they are proclaimed by one who proclaims the Buddha's qualities by applying the word `iti pi` to each, he said, 'Iti pi Arahaṃ... pe... iti pi Bhagavā.' For when this is so, the Buddha's qualities—which are extremely manifest and known in the world with its devas through the nine terms beginning with 'Arahaṃ'—are explained in various ways, because their various aspects are shown by the pair of words 'iti pi.' Indeed, just as in 'Iti pi etaṃ bhūtaṃ, iti pi etaṃ tacchaṃ' ('For this reason, it is real; for this reason, it is true'), etc., here the word `iti` has the meaning of making something present and directly perceptible, and the word `pi` has the meaning of gathering together. And by that, their various aspects are shown. And those reasons for marking the qualities become directly perceptible to the faithful and wise. Therefore, to show that when proclaiming them, a wise person should proclaim them only after having made them present to the mind, he said, 'It is said to be “by this reason and by this reason”.' Indeed, when one proclaims after having thus determined, for the person to whom one proclaims, extreme confidence in the Blessed One arises.

Ārakattāti kilesehi suvidūrattā. Arīnanti kilesārīnaṃ. Arānanti saṃsāracakkassa arānaṃ. Hatattāti viddhaṃsitattā. Paccayādīnanti cīvarādipaccayānañceva pūjā visesānañca. Rahābhāvāti cakkhurahādīnamabhāvato. Rahopāpakaraṇābhāvo hi padamanatikkamma rahābhāvoti vuttaṃ. Evampi hi yathādhippetamattho labbhatīti. Tatoti visuddhimaggato (visuddhi. 1.123). Yathā ca visuddhimaggato, evaṃ taṃsaṃvaṇṇanāya paramatthamañjūsāyaṃ (visuddhi. ṭī. 1.124) nesaṃ vitthāro gahetabbo.

‘Ārakattā’ means because of being very far from the defilements. ‘Arīnaṃ’ means of the enemies, the defilements. ‘Arānaṃ’ means of the spokes of the wheel of saṃsāra. ‘Hatattā’ means because of having been destroyed. ‘Paccayādīnaṃ’ means of both the requisites such as robes, and of special offerings. ‘Rahābhāvā’ means due to the absence of secret places for the eye, etc. Indeed, the absence of doing evil in secret is said to be ‘rahābhāvo’ without transgressing the term. Indeed, it should be understood that even thus, the intended meaning is obtained. ‘Tato’ means from the Visuddhimagga. And just as the detailed explanation of these should be taken from the Visuddhimagga, so too it should be taken from its commentary, the Paramatthamañjūsā.

Yasmā jīvako bahuso satthu santike buddhaguṇe sutvā ṭhito, diṭṭhasaccatāya ca satthusāsane vigatakathaṃkatho, satthuguṇakathane ca vesārajjappatto, tasmā so evaṃ vitthārato eva āhāti vuttaṃ ‘‘jīvako panā’’tiādi. ‘‘Ettha cā’’tiādinā sāmatthiyatthamāha. Thāmo desanāñāṇameva, balaṃ pana dasabalañāṇaṃ. Vissatthanti bhāvanapuṃsakapadaṃ, anāsaṅkanti attho.

Because Jīvaka was established, having often heard the Buddha's qualities in the Teacher's presence, and because he had seen the truth, he was free from doubt in the Teacher's dispensation and had attained confidence in proclaiming the Teacher's qualities; therefore, he spoke thus in detail. Thus it was said, 'Jīvako pana,' etc. By 'Ettha ca,' etc., he states the meaning of capability. `Thāmo` (stamina) is the knowledge of teaching, but `balaṃ` (power) is the knowledge of the ten powers. `Vissatthaṃ` is a neuter noun of state; the meaning is 'without doubt.'

Pañcavaṇṇāyāti khuddikādivasena pañcapakārāya. Nirantaraṃ phuṭaṃ ahosi katādhikārabhāvato. Kammantarāyavasena hissa rañño guṇasarīraṃ khatūpahataṃ hoti. Kasmā panesa jīvakameva gamanasajjāya āṇāpetīti āha ‘‘imāyā’’tiādi.

‘Pañcavaṇṇāya’ means of five kinds, by way of the minor, etc. It pervaded continuously because of his having made a foundation of merit. Indeed, due to the karmic obstruction, this king's body of virtue was dug up and destroyed. But why did this king command only Jīvaka to prepare for the journey? Due to this question, he said, ‘imāya,’ etc.

158. ‘‘Uttama’’nti vatvā na kevalaṃ uttamabhāvoyevettha kāraṇaṃ, atha kho appasaddatāpīti dassetuṃ ‘‘assayānarathayānānī’’tiādi vuttaṃ. Hatthiyānesu ca nibbisevanameva gaṇhanto hatthiniyopi kappāpesi. Padānupadanti padamanugataṃ padaṃ purato gacchantassa hatthiyānassa pade tesaṃ padaṃ katvā, padasaddo cettha padavaḷañje. Nibbutassāti sabbakilesadarathavūpasamassa[Pg.22]. Nibbutehevāti appasaddatāya saddasaṅkhobhanavūpasameheva.

158. Having said 'supreme,' it is not only the state of being supreme that is the reason here, but also the quality of having little sound; to show this, the passage beginning with 'horse-vehicles and chariot-vehicles' was stated. And regarding elephant-vehicles, taking only the one that does not consort with others, he also had the female elephants prepared. ‘Padānupadaṃ’ means a step that follows a step, that is, placing their footprints in the footprints of the elephant-vehicle going before. And here, the word 'pada' is used in the sense of a footprint. ‘Nibbutassa’ means of one who is calmed from all the torment of defilements. ‘Nibbuteheva’ means solely by the calming of the agitation that is sound, due to having little sound.

Kareṇūti hatthinipariyāyavacanaṃ. Kaṇati saddaṃ karotīti hi kareṇu, karova yassā, na dīgho dantoti vā kareṇu, ‘‘kareṇukā’’tipi pāṭho, niruttinayena padasiddhi. Ārohanasajjanaṃ kuthādīnaṃ bandhanameva. Opavayhanti rājānamupavahituṃ samatthaṃ. ‘‘Opaguyha’’ntipi paṭhanti, rājānamupagūhituṃ gopituṃ samatthanti attho. ‘‘Evaṃ kirassā’’tiādi paṇḍitabhāvavibhāvanaṃ. Kathā vattatīti laddhokāsabhāvena dhammakathā pavattati. ‘‘Rañño āsaṅkānivattanatthaṃ āsannacārībhāvena hatthinīsu itthiyo nisajjāpitā’’ti (dī. ni. ṭī. 1.158) ācariyadhammapālattherena vuttaṃ. Aṭṭhakathāyaṃ pana ‘‘itthiyo nissāya purisānaṃ bhayaṃ nāma natthi, sukhaṃ itthiparivuto gamissāmī’’ti tattha kāraṇaṃ vuttameva. Imināpi kāraṇena bhavitabbanti pana ācariyena evaṃ vuttaṃ siyā. Rañño paresaṃ dūrupasaṅkamanabhāvadassanatthaṃ tā purisavesaṃ gāhāpetvā āvudhahatthā kāritā. Hatthinikāsatānīti ettha hatthiniyo eva hatthinikā. ‘‘Pañca hatthiniyā satānī’’tipi katthaci pāṭho, so ayuttova ‘‘pañcamattehi bhikkhusatehī’’tiādīsu (pārā. 1) viya īdisesu pacchimapadassa samāsasseva dassanato. Kassacidevāti sannipatite mahājane yassa kassaci eva, tadaññesampi āyatiṃ maggaphalānamupanissayoti āha ‘‘sā mahājanassa upakārāya bhavissatī’’ti.

‘Kareṇu’ is a synonym for ‘hatthinī’ (a female elephant). Indeed, it is called ‘kareṇu’ because it makes a sound (‘kaṇati’), or alternatively, because she has a trunk (‘kara’) but no long tusks. There is also the reading ‘kareṇukā’; the formation of the word should be understood by the method of etymology. The mounting and equipping is simply the fastening of the harness and so on. ‘Opavayhaṃ’ means capable of carrying the king. Some also read ‘opaguyhaṃ’; the meaning is capable of protecting the king. The phrase ‘evaṃ kirassā’ and so on, makes plain the state of being wise. ‘Kathā vattati’ means the Dhamma talk proceeds because an opportunity to speak has been obtained. It was said by the teacher, the Elder Dhammapāla: ‘To dispel the king’s suspicion, women were made to sit on the female elephants in the capacity of close attendants.’ In the Aṭṭhakathā, however, the reason is indeed stated thus: ‘Relying on women, there is no fear from men; I will go comfortably, surrounded by women.’ But the teacher Dhammapāla may have said this thinking, ‘This too could be a reason.’ To show that others had to approach the king from afar, those women were made to assume the guise of men and were made to have weapons in hand. Here in ‘hatthinikāsatāni,’ the ‘hatthiniyo’ (female elephants) themselves are the ‘hatthinikā.’ In some places, there is also the reading ‘pañca hatthiniyā satāni,’ but that is incorrect, because in such cases, as in ‘pañcamattehi bhikkhusatehi,’ only the latter word is seen to be a compound. ‘Kassacideva’ means: among the great crowd that had assembled, for any person whatsoever. It will also be a strong supporting condition for the paths and fruits in the future for others besides him. Therefore, he said: ‘This will be for the benefit of the great multitude.’

Paṭivedesīti ñāpesi. Upacāravacananti vohāravacanamattaṃ teneva adhippetatthassa apariyosānato. Tenāha ‘‘tadeva attano ruciyā karohī’’ti. Imināyeva hi tadatthapariyosānaṃ. Maññasīti pakatiyāva jānāsi. Tadevāti gamanāgamanameva. Yadi gantukāmo, gaccha, atha na gantukāmo, mā gaccha, attano ruciyevettha pamāṇanti vuttaṃ hoti.

‘Paṭivedesī’ means he made it known. ‘Upacāravacanaṃ’ is merely a conventional expression, because by that alone the intended meaning is not finalized. Therefore, he said: ‘Do just that according to your own liking.’ For by this alone is that meaning finalized. ‘Maññasi’ means you know by nature itself. ‘Tadeva’ refers to the very act of going or not going. If you wish to go, go; if you do not wish to go, do not go. Your own liking is the measure in this matter—this is what is said.

159. Pāṭiekkāyeva sandhivasena paccekā. ‘‘Mahañca’’nti pade karaṇatthe paccattavacananti āha ‘‘mahatā’’ti. Mahantassa bhāvo mahañcaṃ. Na kevalaṃ niggahītantavaseneva pāṭho, atha kho ākārantavasenāpīti āha [Pg.23] ‘‘mahaccātipi pāḷī’’ti. Yathā ‘‘khattiyā’’ti vattabbe ‘‘khatyā’’ti, evaṃ ‘‘mahatiyā’’ti vattabbe mahatyā. Puna ca-kāraṃ katvā mahaccāti sandhivasena padasiddhi. Pulliṅgavasena vattabbe itthiliṅgavasena vipallāso liṅgavipariyāyo. Visesanañhi bhiyyo visesyaliṅgādigāhakaṃ. Tiyojanasatānanti paccekaṃ tiyojanasataparimaṇḍalānaṃ. Dvinnaṃ mahāraṭṭhānaṃ issariyasirīti aṅgamagadharaṭṭhānamādhipaccamāha. Tadatthaṃ vivarati ‘‘tassā’’tiādinā. Paṭimukkaveṭhanānīti ābandhasiroveṭhanāni. Āsattakhaggānīti aṃse olambanavasena sannaddhāsīni. Maṇidaṇḍatomareti maṇidaṇḍaṅkuse.

159. ‘Pāṭiekkā’ itself becomes ‘paccekā’ by the power of sandhi (euphonic combination). In the word ‘mahañcaṃ,’ he says ‘mahatā’ because the nominative case is used in the sense of the instrumental. The state of being great is ‘mahañcaṃ.’ The reading is not only by way of ending in a niggahīta, but indeed there is also a reading by way of ending in ‘ā’; therefore, he said: ‘there is also the Pāḷi text “mahaccā”.’ Just as ‘khatyā’ is said when ‘khattiyā’ should be said, so too ‘mahatyā’ is said when ‘mahatiyā’ should be said. Again, by adding the particle ‘ca,’ the formation of the word as ‘mahaccā’ through sandhi is to be understood. When it should be expressed in the masculine gender, there is a reversal, a change of gender, by way of the feminine gender. For an adjective mostly takes on the gender, etc., of the noun it qualifies. ‘Tiyojanasatānaṃ’ means: of those which are each three hundred yojanas in circumference. By ‘dvinnaṃ mahāraṭṭhānaṃ issariyasirī,’ he speaks of the sovereignty over the two great countries of Aṅga and Magadha. He explains that meaning with the words beginning with ‘tassā.’ ‘Paṭimukkaveṭhanāni’ means having head-wraps tied on. ‘Āsattakhaggāni’ means having swords fastened by way of being slung over the shoulder. ‘Maṇidaṇḍatomare’ means goads with jeweled handles.

‘‘Aparāpī’’tiādinā padasā parivārā vuttā. Khujjavāmanakā vesavasena, kirātasavaraandhakādayo jātivasena tāsaṃ paricārakiniyo dassitā. Vissāsikapurisāti vassavare sandhāyāha. Kulabhogaissariyādivasena mahatī mattā pamāṇametesanti mahāmattā, mahānubhāvā rājāmaccā. Vijjādharataruṇā viyāti mantānubhāvena vijjāmayiddhisampannā vijjādharakumārakā viya. Raṭṭhiyaputtāti bhojaputtā. Raṭṭhe paricarantīti hi luddakā raṭṭhiyā, tesaṃ nānāvudhaparicayatāya rājabhaṭabhūtā puttāti attho, antararaṭṭhabhojakānaṃ vā puttā raṭṭhiyaputtā, khattiyā bhojarājāno. ‘‘Anuyuttā bhavantu te’’tiādīsu viya hi ṭīkāyaṃ (dī. ni. ṭī. 1.159) vutto bhojasaddo bhojakavācakoti daṭṭhabbaṃ. Ussāpetvāti uddhaṃ pasāretvā. Jayasaddanti ‘‘jayatu mahārājā’’tiādijayapaṭibaddhaṃ saddaṃ. Dhanupantiparikkhepoti dhanupantiparivāro. Sabbattha taṃgāhakavasena veditabbo. Hatthighaṭāti hatthisamūhā. Paharamānāti phusamānā. Aññamaññasaṅghaṭṭanāti avicchedagamanena aññamaññasambandhā. Seṇiyoti gandhikaseṇīdussikaseṇīādayo ‘‘anapaloketvā rājānaṃ vā saṅghaṃ vā gaṇaṃ vā pūgaṃ vā seṇiṃ vā aññatra kappā vuṭṭhāpeyyā’’tiādīsu (pāci. 682) viya. ‘‘Aṭṭhārasa akkhobhiṇī seniyo’’ti katthaci likhanti, so anekesupi potthakesu na diṭṭho. Anekasaṅkhyā ca senā heṭṭhā gaṇitāti ayuttoyeva. Tadā sabbāvudhato sarova dūragāmīti katvā sarapatanātikkamappamāṇena rañño parisaṃ saṃvidahati. Kimatthanti āha ‘‘sace’’tiādi.

By the text beginning with “Aparāpi” (Others too), the retinue on foot is spoken of. By way of appearance, hunchbacks and dwarfs, and by way of birth, Kirātas, Savaras, Andhakas, and so forth, are shown as their female attendants. He said `Vissāsikapurisā` (trusted men) referring to `vassavare` (men familiar with the king). They are called `mahāmattā` (great ministers) because for them there is a great measure or standard (mahatī mattā pamāṇaṃ) by way of family, wealth, sovereignty, etc.; they are royal ministers of great power. `Vijjādharataruṇā viya` (like young sorcerers) means like young Vidyādhara princes endowed with magical power through the power of mantras. `Raṭṭhiyaputtā` means sons of hunters (`bhojaputtā`). For hunters (`luddakā`) are called `raṭṭhiyā` because they roam in the country (`raṭṭhe paricaranti`); the meaning is that their sons, having become royal soldiers due to their familiarity with various weapons. Or, `raṭṭhiyaputtā` are the sons of the `antararaṭṭhabhojakas` (rulers of border regions), who are Khattiya `bhojarājāno` (kings who enjoy revenue). For, as in passages such as “Anuyuttā bhavantu te” (May they be devoted), it should be seen that the word `bhoja` spoken in the sub-commentary is a term for a `bhojaka` (one who enjoys revenue). `Ussāpetvā` (having raised) means having spread upwards. `Jayasaddaṃ` (sound of victory) means a sound connected with victory, such as “Jayatu mahārāja” (May the great king be victorious!). `Dhanupantiparikkhepo` (an enclosure of a row of bows) means surrounded by a row of bows. It should be understood everywhere by way of those who carry them. `Hatthighaṭā` means groups of elephants. `Paharamānā` (striking) means touching. `Aññamaññasaṅghaṭṭanā` (mutual collision) means mutually connected by uninterrupted movement. `Seṇiyo` (guilds) means the perfumers' guild, the clothiers' guild, and so forth, as in such passages as: “without having informed the king, or the Sangha, or a group, or an assembly, or a guild, one might ordain a probationer from another sect.” Some write, “eighteen akkhobhiṇī armies,” but that reading is not seen in many manuscripts. And since armies of various numbers have been counted below, it is indeed inappropriate. At that time, since among all weapons only the arrow travels far, he arranges the king’s retinue by the measure of the distance beyond an arrow's flight. To answer the question, “For what purpose?” he said, “sace” (if), etc.

Sayaṃ [Pg.24] bhāyanaṭṭhena cittutrāso bhayaṃ yathā tathā bhāyatīti katvā. Bhāyitabbe eva vatthusmiṃ bhayato upaṭṭhite ‘‘bhāyitabbamida’’nti bhāyitabbākārena tīraṇato ñāṇaṃ bhayaṃ bhayato tīretīti katvā. Tenevāha visuddhimagge (visuddhi. 2.751) ‘‘bhayatupaṭṭhānañāṇaṃ pana bhāyati, na bhāyatīti? Na bhāyati. Tañhi ‘atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantī’ti tīraṇamattameva hotī’’ti. Bhāyanaṭṭhānaṭṭhena ārammaṇaṃ bhayaṃ bhāyati etasmāti katvā. Bhāyanahetuṭṭhena ottappaṃ bhayaṃ pāpato bhāyati etenāti katvā. Bhayānakanti bhāyanākāro. Tepīti dīghāyukā devāpi. Dhammadesananti pañcasu khandhesu pannarasalakkhaṇapaṭimaṇḍitaṃ dhammadesanaṃ. Yebhuyyenāti ṭhapetvā khīṇāsavadeve tadaññesaṃ vasena bāhullato. Khīṇāsavattā hi tesaṃ cittutrāsabhayampi na uppajjati. Kāmaṃ sīhopamasuttaṭṭhakathāyaṃ (a. ni. aṭṭha. 2.4.33) cittutrāsabhayampi tadatthabhāvena vuttaṃ, idha pana pakaraṇānurūpato ñāṇabhayameva gahitaṃ. Saṃveganti sahottappañāṇaṃ. Santāsanti sabbaso ubbijjanaṃ. Bhāyitabbaṭṭhena bhayameva bhīmabhāvena bheravanti bhayabheravaṃ, bhītabbavatthu. Tenāha ‘‘āgacchatī’’ti, etaṃ naraṃ taṃ bhayabheravaṃ āgacchati nūnāti attho.

`Cittutrāsa` (mental terror) is called `bhaya` (fear) because it itself fears (`bhāyati`) in the sense of being afraid. When an object that should be feared presents itself as fearful, knowledge (`ñāṇa`) is called `bhaya` because it discerns it in a fearful manner as “this is to be feared,” and because it discerns it as fear (`bhayato tīreti`). Therefore, he said in the Visuddhimagga: “Now, does the knowledge of the appearance of fear (`bhayatupaṭṭhānañāṇa`) fear, or does it not fear? It does not fear. For it is merely the discernment that ‘past formations have ceased, present ones are ceasing, and future ones will cease.’” An object of awareness (`ārammaṇa`) is called `bhaya` in the sense of being a place of fear, because one fears on account of it. Moral dread (`ottappa`) is called `bhaya` in the sense of being a cause of fear, because by means of it one fears evil. `Bhayānakaṃ` (the terrifying) is the state of fearing. `Tepi` (even they) means even the long-lived devas. `Dhammadesanaṃ` (the teaching of the Dhamma) means the teaching of the Dhamma adorned with fifteen characteristics regarding the five aggregates. `Yebhuyyena` (for the most part) means mostly, by way of those other than the devas who are destroyers of the cankers, setting them aside. For, due to their state of having destroyed the cankers, not even the fear of mental terror arises for them. Although in the commentary on the Sīhopama Sutta, the fear of mental terror is also spoken of in that sense, here, in accordance with the subject matter, only the fear that is knowledge is taken. `Saṃvegaṃ` (a sense of urgency) means knowledge together with moral dread. `Santāsaṃ` (terror) means agitation in every way. Fear (`bhaya`) itself, in the sense of what is to be feared, through its dreadful nature (`bhīmabhāvena`), is called `bherava` (terrible); hence `bhayabheravaṃ` (fear and terror), a thing to be feared. Therefore, he said, “āgacchati” (it comes); the meaning is, “surely that fear and terror comes to that person.”

Bhīruṃ pasaṃsantīti pāpato bhāyanato utrāsanato bhīruṃ pasaṃsanti paṇḍitā. Na hi tattha sūranti tasmiṃ pāpakaraṇe sūraṃ pagabbhadhaṃsinaṃ na hi pasaṃsanti. Tenāha ‘‘bhayā hi santo na karonti pāpa’’nti. Tattha bhayāti pāputrāsato, ottappahetūti attho.

`Bhīruṃ pasaṃsanti` (they praise the fearful) means: the wise praise one who is fearful (`bhīruṃ`) because of fearing and being terrified of evil. `Na hi tattha sūraṃ` (not a hero there) means: in the doing of that evil, they do not praise a hero (`sūraṃ`), one who is bold and destructive. Therefore, he said, “bhayā hi santo na karonti pāpaṃ” (for the good, out of fear, do not do evil). Therein, `bhayā` (out of fear) means out of terror of evil; the meaning is that the cause is moral dread (`ottappa`).

Chambhitassāti thambhitassa, tha-kārassa cha-kārādeso. Tadatthamāha ‘‘sakalasarīracalana’’nti, bhayavasena sakalakāyapakampananti attho. Uyyodhanaṃ sampahāro.

`Chambhitassa` means of one who is trembling (`thambhitassa`); there is the substitution of the letter ‘cha’ for the letter ‘tha’. To explain its meaning, he said, “sakalasarīracalanaṃ” (shaking of the entire body); the meaning is the trembling of the whole body due to fear. `Uyyodhanaṃ` (battle) is `sampahāro` (striking).

Eketi uttaravihāravāsino. ‘‘Rājagahe’’tiādi tesamadhippāyavivaraṇaṃ. Ekekasmiṃ mahādvāre dve dve katvā catusaṭṭhi khuddakadvārāni. ‘‘Tadā’’tiādinā akāraṇabhāve hetuṃ dasseti.

`Eke` (some) means the residents of the Uttaravihāra (Northern Monastery). The passage beginning with “Rājagahe” is an explanation of their intention. At each great gate, making two small gates each, there are sixty-four small gates. By the passage beginning with “Tadā” (Then), he shows the reason for it not being the cause.

Idāni sakavādaṃ dassetuṃ ‘‘ayaṃ panā’’tiādi vuttaṃ. ‘‘Jīvako kirā’’tiādi āsaṅkanākāradassanaṃ. Assāti ajātasatturañño. Ukkaṇṭhitoti anabhirato. Chattaṃ ussāpetukāmo maññeti sambandho[Pg.25]. Bhāyitvāti bhāyanahetu. Tassāti jīvakassa. Sammasaddo samānattho, samānabhāvo ca vayenāti āha ‘‘vayassābhilāpo’’ti. Vayena samāno vayasso yathā ‘‘ekarājā harissavaṇṇo’’ti (jā. 1.2.17). Samānasaddassa hi sādesamicchanti saddavidū, tena abhilāpo ālapanaṃ tathā, ruḷhīniddeso esa, ‘‘mārisā’’ti ālapanamiva. Yathā hi mārisāti niddukkhatābhilāpo sadukkhepi nerayike vuccati ‘‘yadā kho te mārisa saṅkunā saṅku hadaye samāgaccheyyā’’tiādīsu, (ma. ni. 1.512) evaṃ yo koci sahāyo asamānavayopi ‘‘sammā’’ti vuccatīti, tasmā sahāyābhilāpo icceva attho. Kacci na vañcesīti pāḷiyā sambandho. ‘‘Na palambhesī’’ti vuttepi idha parikappatthova sambhavatīti vuttaṃ ‘‘na vippalambheyyāsī’’ti, na palobheyyāsīti attho. Kathāya sallāpo, so eva nigghoso tathā.

Now, to present his own view, the passage beginning with “Ayaṃ pana” was stated. The passage beginning with “Jīvako kira” shows the manner of doubt. “Assa” (his) means of King Ajātasattu. “Ukkaṇṭhito” (displeased) means not delighted. The connection is: “It seems he wishes to raise the parasol.” “Bhāyitvā” (having feared) means because of fear. “Tassa” (his) means of Jīvaka. The word “samma” has the meaning of “equal,” and since it is the state of being equal in age, he says “vayassābhilāpo” (an address to an age-mate). One who is equal in age is a “vayassa,” just as in “ekarājā harissavaṇṇo” (a single king, of golden complexion). Indeed, those who know grammar desire the substitution of ‘sa’ for the word ‘samāna’ (equal); by that, “abhilāpo” is a calling, a calling in that way. This is a conventional designation, like the calling “mārisa.” For just as “mārisa,” an address for one who is without suffering, is said even to a hell-being who is with suffering, as in “When, mārisa, a spike pierces your heart with a spike…,” and so on, in the same way any companion, even if not of equal age, is called “sammā.” Therefore, the meaning should be understood simply as “an address to a companion.” The connection with the Pāḷi is: “Kacci na vañcesi” (Surely you do not deceive me?). Even though “na palambhesi” (you do not mislead) was said, here only the meaning of conjecture is possible; therefore, it was said “na vippalambheyyāsi” (you should not deceive), the meaning of which is “you should not entice.” A discussion of speech is a conversation; that very thing is the sound, and so it is.

Vinasseyyāti cittavighātena vihaññeyya. ‘‘Na taṃ devā’’tiādivacanaṃ sandhāya ‘‘daḷhaṃ katvā’’ti vuttaṃ. Turitavasenidamāmeḍitanti dasseti ‘‘taramānovā’’ti iminā. ‘‘Abhikkama mahārājā’’ti vatvā tattha kāraṇaṃ dassetuṃ ‘‘ete’’tiādi vuttanti sasambandhamatthaṃ dassento ‘‘mahārāja corabalaṃ nāmā’’tiādimāha.

“Vinasseyya” (he would be destroyed) means he would be afflicted by mental distress. Referring to the statement beginning with “Na taṃ deva” (Not that, sire), the statement “daḷhaṃ katvā” (having made it firm) was said. He shows that this is a repetition due to haste with the passage “taramāno vā” (hastening). Having said “Abhikkama mahārāja” (Go forward, great king), in order to show the reason for that, the passage beginning with “etehi” was spoken. Thus, wishing to show the meaning together with its connection, he said the passage beginning with “Mahārāja corabalaṃ nāma” (Great king, a force of thieves named...).

Sāmaññaphalapucchāvaṇṇanā

The Explanation of the Question on the Fruits of Recluseship

160. Ayaṃ bahidvārakoṭṭhakokāso nāgassa bhūmi nāma. Tenāha ‘‘vihārassā’’tiādi. Bhagavato tejoti buddhānubhāvo. Rañño sarīraṃ phari yathā taṃ soṇadaṇḍassa brāhmaṇassa bhagavato santikaṃ āgacchantassa antovanasaṇḍagatassa. ‘‘Attano aparādhaṃ saritvā mahābhayaṃ uppajjī’’ti idaṃ sedamuñcanassa kāraṇadassanaṃ. Na hi buddhānubhāvato sedamuñcanaṃ sambhavati kāyacittapassaddhihetubhāvato.

160. This place, the outer area of the gateway chamber, is called the elephant's ground. Therefore, he said the passage beginning with “vihārassa” (of the monastery). “Bhagavato tejo” (the Blessed One's radiance) is the Buddha's power. It pervaded the king's body, just as it pervaded the body of the brahmin Soṇadaṇḍa, who had arrived within the forest grove while coming to the Blessed One's presence. This statement, “Remembering his own offense, great fear arose,” shows the reason for the sweating. Indeed, sweating is not possible from the Buddha's power, because that power is a cause of tranquility of body and mind.

Eketi uttaravihāravāsinoyeva. Tadayuttamevāti dasseti ‘‘iminā’’tiādinā. Abhimāreti dhanuggahe. Dhanapālanti nāḷāgiriṃ. So hi tadā nāgarehi pūjitadhanarāsino labbhanato ‘‘dhanapālo’’ti voharīyati. Na kevalaṃ diṭṭhapubbatoyeva, atha kho pakatiyāpi bhagavā saññātoti [Pg.26] dassetuṃ ‘‘bhagavā hī’’tiādimāha. Ākiṇṇavaralakkhaṇoti battiṃsa mahāpurisalakkhaṇe sandhāyāha. Anubyañjanapaṭimaṇḍitoti asītānubyañjane (jinālaṅkāraṭīkāya vijātamaṅgalavaṇṇanāyaṃ vitthāro). Chabbaṇṇāhi rasmīhīti tadā vattamānā rasmiyo. Issariyalīḷāyāti issariyavilāsena. Nanu ca bhagavato santike issariyalīlāya pucchā agāravoyeva siyāti codanāya ‘‘pakati hesā’’tiādimāha, pakatiyā pucchanato na agāravoti adhippāyo. Parivāretvā nisinnena bhikkhusaṅghena pure katepi atthato tassa purato nisinno nāma. Tenāha ‘‘parivāretvā’’tiādi.

By “some” (eke) is meant only the residents of the Uttaravihāra. He shows that their statement is quite unsuitable with the passage beginning “iminā” (by this). By “abhimāre” is meant the archers. By “dhanapālaṃ” is meant the elephant Nāḷāgiri. For at that time, he was called “Dhanapāla” by the city-dwellers because he was obtained from a heap of offered wealth. To show that the Blessed One was known not only because he had been seen before, but in fact also by his nature, he said the words beginning with “bhagavā hi” (the Blessed One, indeed). He said the statement “ākiṇṇavaralakkhaṇo” (endowed with excellent marks) referring to the thirty-two marks of a great man. He said the statement “anubyañjanapaṭimaṇḍito” (adorned with the minor characteristics) referring to the eighty minor characteristics. “Chabbaṇṇāhi rasmīhi” (with six-colored rays) means the rays that were present at that time. “Issariyalīḷāya” (with the grace of sovereignty) means with the elegance of sovereignty. To the objection, “Surely, a question asked with the grace of sovereignty in the presence of the Blessed One would be disrespectful, would it not?,” he said the words beginning with “pakati hesā” (this is the nature). The intention is: because of questioning according to the nature of kings, it would not be disrespectful. Even though the monastic community was seated surrounding the Buddha and was placed in front, in terms of meaning, he is said to be seated in front of him. Therefore, he said the passage beginning with “parivāretvā” (having surrounded).

161. Yena, tenāti ca bhummatthe karaṇavacananti dasseti ‘‘yattha, tatthā’’ti iminā. Yena maṇḍalassa dvāraṃ, tenūpasaṅkamīti sampattabhāvassa vuttattā idha upagamanameva yuttanti āha ‘‘upagato’’ti. Anucchavike ekasmiṃ padeseti yattha viññujātikā aṭṭhaṃsu, tasmiṃ. Ko panesa anucchavikapadeso nāma? Atidūratādichanisajjadosavirahito padeso, napacchatādiaṭṭhanisajjadosavirahito vā. Yathāhu aṭṭhakathācariyā –

161. He shows with the passage “yattha, tatthā” (where, there) that the instrumental words “yena, tena” (by which, by that) are in the locative sense. Because the state of having arrived is stated in “By which the door of the assembly was, by that he approached,” here only “approaching” is suitable; therefore, he said “upagato” (approached). “Anucchavike ekasmiṃ padese” (in a suitable place) means: in that place where the wise ones stood. And what is this suitable place? A place free from the six faults of sitting, such as being too far away, or a place free from the eight faults of sitting, such as not being behind. As the commentary teachers have said:

‘‘Na pacchato na purato, nāpi āsannadūrato;

Na kacche no paṭivāte, na cāpi onatunnate;

Ime dose vissajjetvā, ekamantaṃ ṭhitā ahū’’ti. (khu. pā. aṭṭha. evamiccādipāṭhavaṇṇanā;

su. ni. aṭṭha. 2.261);

“Not behind, not in front, nor near or far; not downwind, not upwind, nor on low or high ground; having abandoned these eight faults, they stood to one side.”

Tadā bhikkhusaṅghe tuṇhībhāvassa anavasesato byāpitabhāvaṃ dassetuṃ ‘‘tuṇhībhūtaṃ tuṇhībhūta’’nti vicchāvacanaṃ vuttanti āha ‘‘yato…pe… mevā’’ti, yato yato bhikkhutoti attho. Hatthena, hatthassa vā kukatabhāvo hatthakukkuccaṃ, asaññamo, asampajaññakiriyā ca. Tathā pādakukkuccanti etthāpi. Vā-saddo avuttavikappane, tena tadaññopi cakkhusotādiasaññamo natthīti vibhāvito. Tattha pana cakkhuasaṃyamo sabbapaṭhamo dunnivārito cāti tadabhāvaṃ dassetuṃ ‘‘sabbālaṅkārapaṭimaṇḍita’’ntiādi vuttaṃ.

To show that the state of silence pervaded the monastic community at that time without remainder, the repetitive expression “tuṇhībhūtaṃ tuṇhībhūtaṃ” (silent, silent) was said. Therefore, he said “yato…pe… mevā.” The meaning is: whichever bhikkhu he looked at. “Hatthakukkuccaṃ” (misconduct with the hands) is the state of bad conduct with the hand, or of the hand; it is unrestraint and action without clear comprehension. Likewise also in this word “pādakukkuccaṃ” (misconduct with the feet). The word “vā” (or) is in the sense of including what is unstated. By it, it is made clear that there is also no other unrestraint, such as of the eye, ear, and so on. Furthermore, in that context, unrestraint of the eye is the very first and is difficult to prevent. Therefore, to show its absence, the words beginning with “sabbālaṅkārapaṭimaṇḍitaṃ” (adorned with all ornaments) were said.

Vippasannarahadamivāti anāvilodakasaramiva. Yenetarahi…pe… iminā me…pe… hotūti sambandho. Añño hi atthakkamo, añño saddakkamoti [Pg.27] āha ‘‘yenā’’tiādi. Tattha kāyika-vācasikena upasamena laddhena mānasikopi upasamo anumānato laddho evāti katvā ‘‘mānasikena cā’’ti vuttaṃ. Sīlūpasamenāti sīlasaññamena. Vuttamatthaṃ lokapakatiyā sādhento ‘‘dullabhañhī’’tiādimāha. Laddhāti labhitvā.

“Vippasannarahadamiva” (like a very clear lake) means like a lake with untroubled water. The connection is: “Yenetarahi…pe… iminā me…pe… hotu” (By which tranquility the monastic community is now possessed... may my son... be possessed of this tranquility). Indeed, the sequence of meaning is one thing, and the sequence of words is another. Therefore, he said the words beginning with “yena.” Therein, since the mental tranquility is also obtained by inference from the obtained physical and verbal tranquility, it was said “mānasikena ca” (and by the mental). “Sīlūpasamena” (by the tranquility of virtue) means by the restraint of virtue. Establishing the stated meaning by way of worldly nature, he said the words beginning with “dullabhañhi” (for it is rare). “Laddhā” means having obtained.

Upasamanti ācārasampattisaṅkhātaṃ saṃyamaṃ. ‘‘Eva’’ntiādinā tathā icchāya kāraṇaṃ dasseti. Soti ayyako, udayabhaddo vā. ‘‘Kiñcāpī’’tiādi tadattha-samatthanaṃ. Ghātessatiyevāti taṃkālāpekkhāya vuttaṃ. Tenāha ‘‘ghātesī’’ti. Idañhi sampatipekkhavacanaṃ. Pañcaparivaṭṭoti pañcarājaparivaṭṭo.

Upasamanti means restraint, which is called the accomplishment of conduct. By 'Evaṃ,' and so on, it shows the reason for such a desire. 'So' means the grandfather, or alternatively, Udayabhadda. 'Kiñcāpi,' and so on, is a statement that accomplishes that meaning. The statement 'ghātessati' (he will kill) is said with reference to that future time. Therefore, it says 'ghātesi' (he killed). Indeed, this word is a statement with reference to the present time. 'Pañcaparivaṭṭo' means a succession of five kings.

Kasmā evamāha, nanu bhagavantamuddissa rājā na kiñci vadatīti adhippāyo. Vacībhedeti yathāvuttaudānavacībhede. Tuṇhī niravoti pariyāyavacanametaṃ. ‘‘Aya’’ntiādi cittajānanākāradassanaṃ. Ayaṃ…pe… na sakkhissatīti ñatvāti sambandho. Vacanānantaranti udānavacanānantaraṃ. Yenāti yattha padese, yena vā sotapathena. Yena pemanti etthāpi yathārahamesa nayo.

Why did he say this? The meaning is: surely the king said nothing with reference to the Blessed One. 'Vacībhede' means in the verbal expression of the aforementioned inspired utterance. 'Tuṇhī niravo' is a synonymous expression. 'Ayaṃ,' and so on, shows the manner of knowing his mind. The connection is: 'This… will not be able,' having known this. 'Vacanānantaraṃ' means immediately after the inspired utterance. 'Yena' means in which place, or by which path of hearing. Here too, in 'yena pemaṃ,' this method should be understood as appropriate.

Katāparādhassa ālapanaṃ nāma dukkaranti sandhāya ‘‘mukhaṃ nappahotī’’ti vuttaṃ. ‘‘Āgamā kho tvaṃ mahārāja yathāpema’’nti vacananiddiṭṭhaṃ vā tadā tadatthadīpanākārena pavattaṃ nānānayavicittaṃ bhagavato madhuravacanampi sandhāya evaṃ vuttanti daṭṭhabbaṃ. Ekampi hi atthaṃ bhagavā yathā sotūnaṃ ñāṇaṃ pavattati, tathā deseti. Yaṃ sandhāya aṭṭhakathāsu vuttaṃ ‘‘bhagavatā abyākataṃ tantipadaṃ nāma natthi, sabbesaññeva atthopi bhāsito’’ti. Pañcahākārehīti iṭṭhāniṭṭhesu samabhāvādisaṅkhātehi pañcahi kāraṇehi. Vuttañhetaṃ mahāniddese (mahāni. 38, 162) –

With reference to the fact that for one who has committed an offense, addressing them is difficult, it was said, 'mukhaṃ nappahoti.' Alternatively, it should be seen that this was said with reference to the Blessed One's sweet speech—indicated by the statement, 'Āgamā kho tvaṃ mahārāja yathāpemaṃ'—which proceeded in various wonderful ways, clarifying that meaning at that time. For the Blessed One teaches even a single meaning in such a way that the knowledge of the listeners arises. With reference to this, it is said in the commentaries: 'There is no textual passage left undeclared by the Blessed One; the meaning of all of them has been spoken.' 'Pañcahākārehi' means by the five reasons called equanimity and so on, towards the desirable and undesirable. For this was stated in the Mahāniddesa:

‘‘Pañcahākārehi tādī iṭṭhāniṭṭhe tādī, cattāvīti tādī, tiṇṇāvīti tādī, muttāvīti tādī, taṃniddesā tādī.

'By five modes, one is 'tādī': one is 'tādī' in regard to the desirable and undesirable; one is 'tādī' for having abandoned; one is 'tādī' for having crossed over; one is 'tādī' for being liberated; one is 'tādī' on account of that designation.'

Kathaṃ arahā iṭṭhāniṭṭhe tādī? Arahā lābhepi tādī, alābhepi, yasepi, ayasepi, pasaṃsāyapi, nindāyapi, sukhepi, dukkhepi tādī, ekaṃ ce bāhaṃ gandhena limpeyyuṃ, ekaṃ ce bāhaṃ vāsiyā [Pg.28] taccheyyuṃ, amusmiṃ natthi rāgo, amusmiṃ natthi paṭighaṃ, anunayapaṭighavippahīno, ugghātinighātivītivatto, anurodhavirodhasamatikkanto, evaṃ arahā iṭṭhāniṭṭhe tādī.

How is an Arahant 'tādī' in regard to the desirable and undesirable? An Arahant is 'tādī' in gain and in loss, in fame and in disgrace, in praise and in blame, in pleasure and in pain. If some were to anoint one arm with perfume, and others were to chop the other arm with an adze, in the former there is no lust, and in the latter there is no aversion. He has abandoned attraction and repulsion, has gone beyond exalting and disparaging, has completely overcome affection and aversion. In this way, an Arahant is 'tādī' in regard to the desirable and undesirable.

Kathaṃ arahā cattāvīti tādī? Arahato…pe… thambho, sārambho, māno, atimāno, mado, pamādo, sabbe kilesā, sabbe duccaritā, sabbe darathā, sabbe pariḷāhā, sabbe santāpā, sabbā kusalābhisaṅkhārā cattā vantā muttā pahīnā paṭinissaṭṭhā, evaṃ arahā cattāvīti tādī.

How is an Arahant 'tādī' for having abandoned? For an Arahant, stubbornness, contention, conceit, arrogance, intoxication, negligence, all defilements, all misconduct, all anxieties, all torments, all fevers, and all unwholesome volitional formations are abandoned, vomited, released, removed, and relinquished. In this way, an Arahant is 'tādī' for having abandoned.

Kathaṃ arahā tiṇṇāvīti tādī? Arahā kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, sabbaṃ saṃsārapathaṃ tiṇṇo uttiṇṇo nittiṇṇo atikkanto samatikkanto vītivatto, so vuṭṭhavāso ciṇṇacaraṇo jātimaraṇasaṅkhayo, jātimaraṇasaṃsāro (mahāni. 38) natthi tassa punabbhavoti, evaṃ arahā tiṇṇāvīti tādī.

How is an Arahant 'tādī' for having crossed over? An Arahant has crossed the flood of sensual desire, has crossed the flood of existence, has crossed the flood of views, has crossed the flood of ignorance. He has crossed the entire path of saṃsāra, gone beyond, fully crossed, surmounted, completely surmounted, and passed beyond. He has lived the holy life; his practice is perfected; the destruction of birth and death, the wandering in birth and death is over. There is no further existence for him. In this way, an Arahant is 'tādī' for having crossed over.

Kathaṃ arahā muttāvīti tādī? Arahato rāgā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dosā, mohā, kodhā, upanāhā, makkhā, paḷāsā, issāya, macchariyā, māyāya, sāṭheyyā, thambhā, sārambhā, mānā, atimānā, madā, pamādā, sabbakilesehi, sabbaduccaritehi, sabbadarathehi, sabbapariḷāhehi, sabbasantāpehi, sabbākusalābhisaṅkhārehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; evaṃ arahā muttāvīti tādī.

How is an Arahant 'tādī' for being liberated? An Arahant's mind is liberated, well-liberated, and thoroughly liberated from lust, from hatred, delusion, anger, hostility, contempt, insolence, envy, avarice, deceit, craftiness, stubbornness, contention, conceit, arrogance, intoxication, and negligence; from all defilements, all misconduct, all anxieties, all torments, all fevers, and from all unwholesome volitional formations, the mind is liberated, well-liberated, and thoroughly liberated. In this way, an Arahant is 'tādī' for being liberated.

Kathaṃ arahā taṃniddesā tādī? Arahā ‘sīle sati sīlavā’ti taṃniddesā tādī, ‘saddhāya sati saddho’ti, ‘vīriye sati vīriyavā’ti, ‘satiyā sati satimā’ti, ‘samādhimhi sati samāhito’ti, ‘paññāya sati paññavā’ti, ‘vijjāya sati tevijjo’ti, ‘abhiññāya sati chaḷabhiñño’ti taṃniddesā tādī, evaṃ arahā taṃniddesā tādī’’ti.

How is an Arahant 'tādī' on account of that designation? An Arahant is 'tādī' on account of that designation as 'virtuous' when virtue is present; as 'faithful' when faith is present; as 'energetic' when energy is present; as 'mindful' when mindfulness is present; as 'concentrated' when concentration is present; as 'wise' when wisdom is present; as 'one with the three true knowledges' when true knowledge is present; as 'one with the six supernormal knowledges' when supernormal knowledge is present. In this way, an Arahant is 'tādī' on account of that designation.

Bhagavā pana sabbesampi tādīnamatisayo tādī. Tenāha ‘‘suppatiṭṭhito’’ti. Vuttampi cetaṃ bhagavatā kāḷakārāmasuttante ‘‘iti kho bhikkhave [Pg.29] tathāgato diṭṭhasutamutaviññātabbesu dhammesu tādīyeva tādī, tamhā ca pana tādimhā añño tādī uttaritaro vā paṇītataro vā natthīti vadāmī’’ti (a. ni. 4.24). Atha vā pañcavidhāriyiddhisiddhehi pañcahākārehi tādilakkhaṇe suppatiṭṭhitoti attho. Vuttañhetaṃ āyasmatā dhammasenāpatinā paṭisambhidāmagge –

The Blessed One, however, is a 'tādī' who surpasses all other 'tādīs'. Therefore, it is said, 'suppatiṭṭhito' (well-established). And this was stated by the Blessed One in the Kāḷakārāma Sutta: 'Thus, monks, in regard to things seen, heard, sensed, and cognized, the Tathāgata is indeed 'tādī'; and I say that there is no other 'tādī' higher or more sublime than that 'tādī'.' Alternatively, the meaning is 'well-established in the characteristic of a 'tādī' by five modes accomplished through the five kinds of noble power.' For this was stated by the Venerable Dhammasenāpati in the Paṭisambhidāmagga:

‘‘Katamā ariyā iddhi? Idha bhikkhu sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati, sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati, sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’nti, appaṭikūlasaññī tattha viharati, sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya’nti, paṭikūlasaññī tattha viharati, sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno’’ti (paṭi. ma. 3.17).

'What is noble power? Here, if a bhikkhu wishes, 'May I dwell perceiving the unrepulsive in the repulsive,' he dwells there perceiving the unrepulsive. If he wishes, 'May I dwell perceiving the repulsive in the unrepulsive,' he dwells there perceiving the repulsive. If he wishes, 'May I dwell perceiving the unrepulsive in both the repulsive and the unrepulsive,' he dwells there perceiving the unrepulsive. If he wishes, 'May I dwell perceiving the repulsive in both the unrepulsive and the repulsive,' he dwells there perceiving the repulsive. If he wishes, 'Having avoided both the repulsive and the unrepulsive, may I dwell equanimous, mindful, and clearly comprehending,' he dwells there equanimous, mindful, and clearly comprehending.'

Bahiddhāti sāsanato bahisamaye.

'Bahiddhā' means at a time outside of the Dispensation.

162. Esāti bhikkhusaṅghassa vandanākāro. Tamatthaṃ lokasiddhāya upamāya sādhetuṃ ‘‘rājāna’’ntiādi vuttaṃ. Okāsanti pucchitabbaṭṭhānaṃ.

162. This is a manner of veneration for the community of monks. In order to establish that meaning with a simile established in the world, the words beginning with 'rājānaṃ' were spoken [by the commentator]. 'Okāsa' is an occasion for asking.

Na me pañhavissajjane bhāro atthīti satthu sabbattha appaṭihatañāṇacāratāya atthato āpannāya dassanaṃ. ‘‘Yadi ākaṅkhasī’’ti vutteyeva hi esa attho āpanno hoti. Sabbaṃ te vissajjessāmīti etthāpi ayaṃ nayo. ‘‘Yaṃ ākaṅkhasi, taṃ pucchā’’ti vacaneneva hi ayamattho sijjhati. Asādhāraṇaṃ sabbaññupavāraṇanti sambandho. Yadi ‘‘yadākaṅkhasī’’ti na vadanti, atha kathaṃ vadantīti āha ‘‘sutvā’’tiādi. Padesañāṇeyeva ṭhitattā tathā vadantīti veditabbaṃ. Buddhā pana sabbaññupavāraṇaṃ pavārentīti sambandho.

The statement, 'There is no burden for me in answering questions,' is a demonstration of what is attained in meaning on account of the Teacher's knowledge moving without obstruction in all things. For indeed, when it is said, 'If you wish,' this meaning is attained. This is also the method here in 'I will answer everything for you.' For indeed, this meaning is accomplished just by the words, 'Ask what you wish.' The connection is thus: the unique invitation of an omniscient one. If they do not say, 'Whatever you wish,' then how do they speak? To this, he says, 'Having heard,' and so on. It should be understood that they speak thus because they are established only in partial knowledge. The Buddhas, however, make the invitation of an omniscient one—this is the connection.

‘‘Pucchāvuso yadākaṅkhasī’’tiādīni suttapadāni yesaṃ puggalānaṃ vasena āgatāni, taṃ dassanatthaṃ ‘‘yakkhanarindadevasamaṇabrāhmaṇaparibbājakāna’’nti vuttaṃ. Tattha hi ‘‘pucchāvuso yadākaṅkhasī’’ti āḷavakassa yakkhassa [Pg.30] okāsakaraṇaṃ, ‘‘puccha mahārājā’’ti narindānaṃ, ‘‘puccha vāsavā’’tiādi devānamindassa, ‘‘tena hī’’tiādi samaṇānaṃ, ‘‘bāvarissa cā’’tiādi brāhmaṇānaṃ, ‘‘puccha maṃ sabhiyā’’tiādi paribbājakānaṃ okāsakaraṇanti daṭṭhabbaṃ. Vāsavāti devānamindālapanaṃ. Tadetañhi sakkapañhasutte. Manasicchasīti manasā icchasi.

In order to show the persons through whose power the sutta passages beginning with 'Friend, ask what you wish' came about, it was said, 'of yakkhas, kings, devas, ascetics, brahmins, and wanderers.' For therein, 'Friend, ask what you wish' is the granting of an opportunity to the yakkha Āḷavaka; 'Ask, great king' is for kings; 'Ask, Vāsava,' and so on is for the lord of the devas; 'Very well then,' and so on is for ascetics; 'Of Bāvarī,' and so on is for brahmins; 'Ask me, Sabhiya,' and so on is for wanderers—thus it should be understood as the granting of an opportunity. 'Vāsava' is an address to the lord of the devas. This is indeed in the Sakkapañha Sutta. 'Manasicchasī' means 'you wish with the mind'.

Katāvakāsāti yasmā tumhe mayā katokāsā, tasmā bāvarissa ca tuyhaṃ ajitassa ca sabbesañca sesānaṃ yaṃ kiñci sabbaṃ saṃsayaṃ yathā manasā icchatha, tathā pucchavho pucchathāti yojanā. Ettha ca bāvarissa saṃsayaṃ manasā pucchavho, tumhākaṃ pana sabbesaṃ saṃsayaṃ manasā ca aññathā ca yathā icchatha, tathā pucchavhoti adhippāyo. Bāvarī hi ‘‘attano saṃsayaṃ manasāva pucchathā’’ti antevāsike āṇāpesi. Vuttañhi –

'Having been given the opportunity' means: since you have been given the opportunity by me, therefore, whatever doubt there is of Bāvarī, and of you, Ajita, and of all the rest, ask just as you wish with the mind—this is the construction. And here, the intention is: 'Ask the doubt of Bāvarī with the mind, but as for all of you, ask your doubt with the mind and otherwise, just as you wish.' For Bāvarī instructed his resident pupils, 'You should ask my doubt with the mind only.' And it was said:

‘‘Anāvaraṇadassāvī, yadi buddho bhavissati;

Manasā pucchite pañhe, vācāya vissajessatī’’ti. (su. ni. 1011);

If he is the Buddha, the one of unobstructed vision, when a question is asked with the mind, he will answer with speech.

Tadetaṃ pārāyanavagge. Tathā ‘‘puccha maṃ sabhiyā’’tiādipi.

This was said in the Pārāyanavagga. Likewise, the words beginning with 'Ask me, Sabhiya' were also said in the Pārāyanavagga.

Buddhabhūminti buddhaṭṭhānaṃ, āsavakkhayañāṇaṃ, sabbaññutaññāṇañca. Bodhisattabhūmi nāma bodhisattaṭṭhānaṃ pāramīsambharaṇañāṇaṃ, bhūmisaddo vā avatthāvācako, buddhāvatthaṃ, bodhisattāvatthāyanti ca attho. Ekattanayena hi pavattesu khandhesu avatthāyeva taṃ tadākāranissitā.

'The plane of a Buddha' means the state of a Buddha, which is the knowledge of the destruction of the taints and the knowledge of omniscience. The 'plane of a Bodhisatta' is the state of a bodhisatta, which is the knowledge that is the accumulation of the perfections. Alternatively, the word 'bhūmi' (plane) denotes a stage; the meaning can also be understood as the stage of a Buddha and the stage of a bodhisatta. For in the aggregates that proceed in a single continuity, it is only the stages that are dependent on that particular mode.

Yo bhagavā bodhisattabhūmiyaṃ padesañāṇe ṭhito sabbaññupavāraṇaṃ pavāresi, tassa tadeva acchariyanti sambandho. Kathanti āha ‘‘koṇḍañña pañhānī’’tiādi. Tattha koṇḍaññāti gottavasena sarabhaṅgamālapanti. Viyākarohīti byākarohi. Sādhurūpāti sādhusabhāvā. Dhammoti sanantano paveṇīdhammo. Yanti āgamanakiriyāparāmasanaṃ, yena vā kāraṇena āgacchati, tena viyākarohīti sambandho. Vuddhanti sīlapaññādīhi vuddhippattaṃ, garunti attho. Esa bhāroti saṃsayupacchedanasaṅkhāto eso bhāro, āgato bhāro tayā avassaṃ vahitabboti adhippāyo.

The connection is this: that the Blessed One, while established in the partial knowledge of the bodhisatta plane, made the invitation of an omniscient one—that very act of his is wonderful. 'How?' To this, he said, 'The questions of Koṇḍañña,' and so on. Therein, they address Sarabhaṅga by his clan name, 'Koṇḍañña.' 'Viyākarohi' means 'explain.' 'Sādhurūpā' means 'of a good nature.' 'Dhammo' is the ancient, traditional Dhamma. 'Yaṃ' is a reference to the act of coming; or, the connection is: 'explain according to the reason for which one has come.' 'Vuddhaṃ' means one who has attained growth through virtue, wisdom, and so on; the meaning is 'venerable.' 'Esa bhāro' means this burden called the cutting off of doubt; the intention is: 'this burden that has come must certainly be borne by you.'

Mayā [Pg.31] katāvakāsā bhonto pucchantu. Kasmāti ce? Ahañhi taṃ taṃ vo byākarissaṃ ñatvā sayaṃ lokamimaṃ, parañcāti. Sayanti ca sayameva parūpadesena vinā. Evaṃ sarabhaṅgakāle sabbaññupavāraṇaṃ pavāresīti sambandho.

He invites thus: 'Sirs, having been given the opportunity by me, you should ask.' If it is asked, 'Why?' The answer is: 'For I, having known this world and the next by myself, will explain those various things to you.' And 'sayaṃ' (by myself) means by oneself alone, without the instruction of another. The connection should be made thus: In this way, at the time of being Sarabhaṅga, he made the invitation of an omniscient one.

Pañhānanti dhammayāgapañhānaṃ. Antakaranti niṭṭhānakaraṃ. Suciratenāti evaṃ nāmakena brāhmaṇena. Puṭṭhunti pucchituṃ. Jātiyāti paṭisandhiyā, ‘‘vijātiyā’’tipi vadanti. Paṃsuṃ kīḷanto sambhavakumāro nisinnova hutvā pavāresīti yojetabbaṃ.

'Of questions' means of questions connected with the Dhamma-sacrifice. 'The end-maker' means one who brings to completion. 'By Sucirata' means by the brahmin so named. 'Puṭṭhuṃ' means 'to ask.' 'Jātiyā' means by rebirth-linking; they also say 'vijātiyā,' construing it as 'from birth onwards.' It should be construed thus: The boy Sambhava, while playing with dust, invited him even while seated.

Tagghāti ekaṃsatthe nipāto. Yathāpi kusalo tathāti yathā sabbadhammakusalo sabbadhammavidū buddho jānāti katheti, tathā te ahamakkhissanti attho. Jānāti-saddo hi idha sambandhamupagacchati. Yathāha ‘‘yena yassa hi sambandho, dūraṭṭhampi ca tassa ta’’nti (sārattha. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā). Jānanā cettha kathanā. Yathā ‘‘iminā imaṃ jānātī’’ti vuttovāyamattho ācariyena. Rājā ca kho taṃ yadi kāhati vā, na vāti yo taṃ idha pucchituṃ pesesi, so korabyarājā taṃ tayā pucchitamatthaṃ, tayā vā puṭṭhena mayā akkhātamatthaṃ yadi karotu vā, na vā karotu, ahaṃ pana yathādhammaṃ te akkhissaṃ ācikkhissāmīti vuttaṃ hoti. Jātakaṭṭhakathāyaṃ pana –

'Taggha' is a particle that occurs in the sense of certainty. 'Yathāpi kusalo tathā' has this meaning: just as the Buddha, who is skilled in all dhammas and knows all dhammas, knows and speaks, so I will explain to you. For the word 'jānāti' (knows) is connected here. As it is said: 'For whatever word has a connection with whatever other word, that word belongs to it, even if it is located far away.' And here, knowing is speaking. As in the example, 'By this, one knows this,' this meaning was indeed spoken by the commentator. As for 'Rājā ca kho taṃ yadi kāhati vā, na vā,' this is what is said: 'The king who sent you here to ask—that king of the Korabyas—whether he acts upon that matter asked by you, or upon the matter explained by me when asked by you, or whether he does not act, I, however, will explain to you according to the Dhamma.' In the Jātaka commentary, however—

‘‘Rājā ca kho tanti ahaṃ taṃ pañhaṃ yathā tumhākaṃ rājā jānāti jānituṃ sakkoti, tathā akkhissaṃ. Tato uttari rājā yathā jānāti, tathā yadi karissati vā, na vā karissati, karontassa vā akarontassa vā tassevetaṃ bhavissati, mayhaṃ pana doso natthīti dīpetī’’ti (jā. aṭṭha. 5.16.172) –

As for 'Rājā ca kho taṃ,' it explains this meaning: 'I will explain that question in the way that your king knows it and is able to know it. Beyond that, according to how the king knows, whether he will act or not act, for one who acts or does not act, this fruit and fault will be his alone. But for me, there is no fault.'

Jānāti-saddo vākyadvayasādhāraṇavasena vutto.

The word 'jānāti' is spoken by way of being common to both clauses.

163. Sippameva sippāyatanaṃ āyatanasaddassa tabbhāvavuttittā. Apica sikkhitabbatāya sippañca taṃ sattānaṃ jīvitavuttiyā kāraṇabhāvato, nissayabhāvato vā āyatanañcāti sippāyatanaṃ. Seyyathidanti ekova nipāto, nipātasamudāyo vā. Tassa te katameti [Pg.32] idha atthoti āha ‘‘katame pana te’’ti. Ime katametipi paccekamattho yujjati. Evaṃ sabbattha. Idañca vattabbāpekkhanavasena vuttaṃ, tasmā te sippāyatanikā katameti attho. ‘‘Puthusippāyatanānī’’ti hi sādhāraṇato sippāni uddisitvā upari taṃtaṃsippūpajīvinova niddiṭṭhā puggalādhiṭṭhānāya kathāya. Kasmāti ce? Papañcaṃ pariharitukāmattā. Aññathā hi yathādhippetāni tāva sippāyatanāni dassetvā puna taṃtaṃsippūpajīvinopi dassetabbā siyuṃ tesamevettha padhānato adhippetattā. Evañca sati kathāpapañco bhaveyya, tasmā taṃ papañcaṃ pariharituṃ sippūpajīvīhi taṃtaṃsippāyatanāni saṅgahetvā evamāhāti tamatthaṃ dassetuṃ ‘‘hatthārohātiādīhi ye taṃ taṃ sippaṃ nissāya jīvanti, te dassetī’’ti vuttaṃ. Kasmāti āha ‘‘ayañhī’’tiādi. Sippaṃ upanissāya jīvantīti sippūpajīvino.

163. Skill itself is the field of skill, because the word 'field' (āyatana) is used in the sense of 'its nature'. Moreover, it is a skill because it ought to be learned, and it is a field because it is a cause or a support for the livelihood of beings; thus it is a 'field of skill'. The word `Seyyathidaṃ` is either a single particle or a collection of particles. Its meaning here should be understood as 'Which are those?'. Therefore, he says, 'But which are those?'. The meaning 'Which are these?' is also suitable for each case. Thus it should be understood in all instances. And this is said with reference to what is about to be said; therefore, the meaning is, 'Which are those who subsist on fields of skill?'. For, having pointed out the skills in a general way as 'various fields of skill', later on, only those who live by those respective skills are explained by way of a discourse based on persons. If it is asked, 'Why?', it is because of the desire to avoid proliferation. For otherwise, having first shown the intended fields of skill, then those who live by those respective skills would also have to be shown, because they themselves are principally intended here. And if this were the case, there would be a proliferation of discourse. Therefore, to avoid that proliferation, having included those respective fields of skill with those who subsist on them, he spoke thus. To show that meaning, it is said: 'By means of hatthāroha (elephant-riders), etc., he shows those who live by relying on that respective skill.' To the question 'Why?', he says '`ayañhi`', etc. Those who live by depending on a skill are `sippūpajīvino` (those who subsist on skill).

Hatthimārohantīti hatthārohā, hatthāruḷhayodhā. Hatthiṃ ārohāpayantīti hatthārohā, hatthācariya hatthivejja hatthimeṇḍādayo. Yena hi payogena puriso hatthino ārohanayoggo hoti, taṃ hatthissa payogaṃ vidhāyantānaṃ sabbesampetesaṃ gahaṇaṃ. Tenāha ‘‘sabbepī’’tiādi. Tattha hatthācariyā nāma ye hatthino, hatthārohakānañca sikkhāpakā. Hatthivejjā nāma hatthibhisakkā. Hatthimeṇḍā nāma hatthīnaṃ pādarakkhakā. Hatthiṃ maṇḍayanti rakkhantīti hatthimaṇḍā, teyeva hatthimeṇḍā, hatthiṃ minenti sammā vidahanena hiṃsantīti vā hatthimeṇḍā. Ādi-saddena hatthīnaṃ yavapadāyakādayo saṅgaṇhāti. Assārohāti etthāpi suddhahetukattuvasena yathāvuttova attho. Rathe niyuttā rathikā. Ratharakkhā nāma rathassa āṇirakkhakā. Dhanuṃ gaṇhantīti dhanuggahā, issāsā, dhanuṃ gaṇhāpentīti dhanuggahā, dhanusippasikkhāpakā dhanvācariyā.

They are `hatthārohā` (elephant-riders) because they mount elephants; this means `hatthāruḷhayodhā` (warriors mounted on elephants). They are `hatthārohā` because they cause elephants to be mounted; this means `hatthācariya` (elephant masters), `hatthivejja` (elephant veterinarians), `hatthimeṇḍā` (elephant keepers), and so forth. For this is an inclusion of all those who administer to the elephant that training by which a person becomes fit to mount it. Therefore, he says, 'all of them', etc. Therein, `hatthācariyā` are those who train elephants and elephant-riders. `Hatthivejjā` are elephant physicians. `Hatthimeṇḍā` are protectors of the elephants' feet. They are `hatthimaṇḍā` because they protect (`maṇḍayanti rakkhanti`) the elephant; these are the same as `hatthimeṇḍā`. Or, they are `hatthimeṇḍā` because they torment (`minenti hiṃsanti`) the elephant through proper management (`sammā vidahanena`). By the word `ādi` ('etc.'), he includes those who give barley to the elephants, and so on. In the case of `assāroha` (horse-riders) too, the meaning is just as stated, by way of the simple agent and the causative agent. Those yoked to a chariot are `rathikā` (charioteers). `Ratharakkhā` (chariot-guards) are protectors of the chariot's linchpin. They are `dhanuggahā` (bow-wielders) because they take up the bow; this means `issāsā` (archers). They are `dhanuggahā` because they cause the bow to be taken up; this means instructors in the art of the bow, bow-masters (`dhanvācariyā`).

Celena celapaṭākāya yuddhe akanti gacchantīti celakā, jayaddhajagāhakāti āha ‘‘ye yuddhe’’tiādi. Jayadhajanti jayanatthaṃ, jayakāle vā paggahitadhajaṃ. Puratoti senāya pubbe. Yathā tathā ṭhite senike byūhavicāraṇavasena tato tato calayanti uccālentīti calakāti vuttaṃ ‘‘idha rañño’’tiādi. Sakuṇagghiādayo viya maṃsapiṇḍaṃ parasenāsamūhasaṅkhātaṃ piṇḍaṃ sāhasikatāya chetvā chetvā [Pg.33] dayanti uppatitvā uppatitvā niggacchantīti piṇḍadāyakā. Tenāha ‘‘te kirā’’tiādi. Sāhasaṃ karontīti sāhasikā, teyeva mahāyodhā. Piṇḍamivāti tālaphalapiṇḍamivāti vadanti, ‘‘maṃsapiṇḍamivā’’ti (dī. ni. ṭī. 1.163) ācariyena vuttaṃ. Sabbattha ‘‘ācariyenā’’ti vutte ācariyadhammapālattherova gahetabbo. Dutiyavikappe piṇḍe janasamūhasaṅkhāte sammadde dayanti uppatantā viya gacchantīti piṇḍadāyakā, daya-saddo gatiyaṃ, aya-saddassa vā da-kārāgamena nipphatti.

They are `celakā` because they go into battle with a cloth or a cloth banner; this means `jayaddhajagāhakā` (bearers of the victory banner). Therefore, he says, 'those who in battle', etc. A `jayadhaja` (victory banner) is a banner raised for the sake of victory or at the time of victory. `Purato` means in front of the army. They are called `calakā` because they move and displace the soldiers, who are standing in various positions, from place to place by means of deploying the battle-array; therefore it is said, 'here, of the king', etc. Like vultures and other birds of prey with a lump of flesh, they are called `piṇḍadāyakā` because, with daring, they repeatedly cut through the mass known as the host of the enemy army, and repeatedly leaping up, they fly out. Therefore, he says, 'they indeed', etc. They are `sāhasikā` (daring ones) because they act daringly; they are the great warriors. Regarding 'like a lump', some say it means 'like a cluster of palm fruits'; the Teacher said 'like a lump of flesh'. Wherever 'by the Teacher' is said, the Elder Ācariya Dhammapāla should be understood. In the second alternative, they are called `piṇḍadāyakā` because they go as if leaping up in the crush of battle, which is known as a mass of people. The word `daya` is in the sense of motion, or it is formed from the word `aya` with the addition of the letter `da`.

Uggatuggatāti saṅgāmaṃ patvā javaparakkamādivasena ativiya uggatā. Tadevāti parehi vuttaṃ tameva sīsaṃ vā āvudhaṃ vā. Pakkhandantīti vīrasūrabhāvena asajjamānā parasenamanupavisanti. Thāmajavabalaparakkamādisampattiyā mahānāgasadisatā. Tenāha ‘‘hatthiādīsupī’’tiādi. Ekantasūrāti ekacarasūrā antasaddassa tabbhāvavuttito, sūrabhāvena ekākino hutvā yujjhanakāti attho. Sajālikāti savammikā. Sannāho kaṅkaṭo vammaṃ kavaco uracchado jālikāti hi atthato ekaṃ. Sacammikāti jālikā viya sarīraparittāṇena cammena sacammikā. Cammakañcukanti cammamayakañcukaṃ. Pavisitvāti tassa anto hutvā, paṭimuñcitvāti vuttaṃ hoti. Saraparittāṇaṃ cammanti cammapaṭisibbitaṃ celakaṃ, cammamayaṃ vā phalakaṃ. Balavasinehāti sāmini atisayapemā. Gharadāsayodhāti antojātadāsapariyāpannā yodhā, ‘‘gharadāsikaputtā’’tipi pāṭho, antojātadāsīnaṃ puttāti attho.

`Uggatuggatā` means exceedingly renowned, having become extremely renowned upon reaching the battlefield by means of their speed, exertion, and so forth. `Tadeva` means that very head or that very weapon spoken of by others. `Pakkhandanti` means they enter the enemy army without hesitation, with the quality of a hero and a brave man. Their resemblance to a great elephant is due to their being endowed with stamina, speed, strength, exertion, and so forth. Therefore, he says, 'even among elephants', etc. `Ekantasūrā` means solitary heroes, because the word `anta` is used in the sense of 'being alone'; the meaning is that they fight alone due to their bravery. `Sajālikā` means with armor. Indeed, `sannāha`, `kaṅkaṭa`, `vamma`, `kavaca`, `uracchada`, and `jālikā` are all one in meaning. `Sacammikā` means with leather, that is, with leather that protects the body like mail. `Cammakañcukaṃ` means a cuirass made of leather. `Pavisitvā` means having been inside it; that is to say, having put it on. `Sarīraparittāṇaṃ cammaṃ` means body-protecting leather, that is, a cloth stitched with leather, or a shield made of leather. `Balavasinehā` means having strong affection, that is, excessive love for their master. `Gharadāsayodhā` means household-slave warriors, that is, warriors included among the house-born slaves. There is also the reading `gharadāsikaputtā`, meaning sons of house-born female slaves.

Āḷāraṃ vuccati mahānasaṃ, tattha niyuttā āḷārikā. Pūvikāti pūvasampādakā, ye pūvameva nānappakārato sampādetvā vikkiṇantā jīvanti. Kesanakhasaṇṭhapanādivasena manussānaṃ alaṅkāravidhiṃ kappenti saṃvidahantīti kappakā. Cuṇṇavilepanādīhi malaharaṇavaṇṇasampādanavidhinā nhāpenti nahānaṃ karontīti nhāpikā. Navantādividhinā pavatto gaṇanagantho antarā chiddābhāvena acchiddakoti vuccati, tadeva paṭhentīti acchiddakapāṭhakā. Hatthena adhippāyaviññāpanaṃ, gaṇanaṃ vā hatthamuddā. Aṅgulisaṅkocanañhi muddāti vuccati, tena ca viññāpanaṃ, gaṇanaṃ vā hoti. Hatthasaddo cettha tadekadesesu aṅgulīsu daṭṭhabbo ‘‘na bhuñjamāno sabbaṃ [Pg.34] hatthaṃ mukhe pakkhipissāmī’’tiādīsu (pāci. 618) viya, tamupanissāya jīvantīti muddikā. Tenāha ‘‘hatthamuddāyā’’tiādi.

The kitchen is called āḷāra; those engaged there are āḷārikā. Pūvikā are cake-makers, that is, those who make a living by preparing various kinds of cakes and selling them. Kappakā are those who arrange and prepare the adornments of people by means of arranging hair, nails, and so forth. Nhāpikā are those who bathe others, performing the act of bathing by the method of removing dirt and perfecting the complexion with powders, ointments, and so forth. The counting text, which proceeds by the method ending in nine and so forth, is called acchiddaka (unbroken) due to the absence of a break within it; those who recite that very text are called acchiddakapāṭhakā. Hatthamuddā is the making known of intentions or counting with the hand. Indeed, the bending of fingers is called muddā, and by it, making known or counting occurs. And here, the word 'hand' should be understood as referring to its parts, the fingers, as in 'while eating, I will not put the whole hand into my mouth,' and so forth. Those who live in reliance on this are called muddikā. Therefore, he said, 'by hand gestures,' and so forth.

Ayakāro kammārakārako. Dantakāro bhamakāro. Cittakāro lepacittakāro. Ādi-saddena koṭṭakalekhakavilīvakāraiṭṭhakakāradārukārādīnaṃ saṅgaho. Diṭṭheva dhammeti imasmiṃyeva attabhāve. Karaṇanipphādanavasena dassetvā. Sandiṭṭhikamevāti asamparāyikatāya sāmaṃ daṭṭhabbaṃ, sayamanubhavitabbaṃ attapaccakkhanti attho. Upajīvantīti upanissāya jīvanti. Sukhitanti sukhappattaṃ. Thāmabalūpetabhāvova pīṇananti āha ‘‘pīṇitaṃ thāmabalūpeta’’nti. Uparīti devaloke. Tathā uddhantipi. So hi manussalokato uparimo. Aggaṃ viyāti aggaṃ, phalaṃ. ‘‘Kammassa katattā phalassa nibbattanato taṃ kammassa aggisikhā viya hotī’’ti ācariyena vuttaṃ. Apica sagganti uttamaṃ, phalaṃ. Sagganti suṭṭhu aggaṃ, rūpasaddādidasavidhaṃ attano phalaṃ nipphādetuṃ arahatīti attho. Suaggikāva niruttinayena sovaggikā, dakkhiṇāsaddāpekkhāya ca sabbattha itthiliṅganiddeso. Sukhoti sukhūpāyo iṭṭho kanto. Aggeti uḷāre. Attanā paribhuñjitabbaṃ bāhiraṃ rūpaṃ, attano vaṇṇapokkharatā vaṇṇoti ayametesaṃ viseso. Dakkhanti vaḍḍhanti etāyāti dakkhiṇā, pariccāgamayaṃ puññanti āha ‘‘dakkhiṇaṃ dāna’’nti.

A blacksmith is an ayakāra. A turner is a dantakāra. A painter is a cittakāra. By the word 'etcetera,' carpenters, scribes, bamboo-workers, masons, wood-carvers, and so forth are included. 'In this very life' means in this very existence. Having shown it by way of accomplishment through a cause. 'Visible' means: because it does not pertain to a future life, it is to be seen by oneself, to be experienced by oneself, directly evident to oneself—this is the meaning. 'They live on' means they live in dependence. 'Happy' means having attained happiness. The state of being endowed with strength and power is itself pīṇanaṃ; therefore, he said, 'pīṇitaṃ means endowed with strength and power.' 'Above' means in the deva world. Likewise for 'upwards.' For that world is higher than the human world. Like the supreme, thus is the supreme fruit. It was said by the teacher: 'Because the kamma has been done and because it produces the fruit, that fruit is like the flame-tip of the kamma.' Furthermore, saggaṃ means the supreme fruit. Saggaṃ means 'well supreme'; the meaning is that it is able to produce its own ten-fold fruit, such as form, sound, and so forth. Suaggikā itself, by way of etymology, becomes sovaggikā. And with reference to the word dakkhiṇā, the feminine gender is indicated everywhere. 'Happiness' means a cause of happiness, desired, lovely. 'Supreme' means excellent. External form to be enjoyed by oneself is rūpa; the excellence of one's own complexion is vaṇṇa—this is the distinction between them. They flourish by this, therefore it is dakkhiṇā. Merit consisting of relinquishment; therefore, he said, 'dakkhiṇaṃ is giving.'

Maggo sāmaññaṃ samitapāpasaṅkhātassa samaṇassa bhāvoti katvā, tassa vipākattā ariyaphalaṃ sāmaññaphalaṃ. ‘‘Yathāhā’’tiādinā mahāvaggasaṃyuttapāḷivasena tadatthaṃ sādheti. Taṃ esa rājā na jānāti ariyadhammassa akovidatāya. Yasmā panesa ‘‘dāsakassakādibhūtānaṃ pabbajitānaṃ lokato abhivādanādilābho sandiṭṭhikaṃ sāmaññaphalaṃ nāmā’’ti cintetvā ‘‘atthi nu kho koci samaṇo vā brāhmaṇo vā īdisamatthaṃ jānanto’’ti vīmaṃsanto pūraṇādike pucchitvā tesaṃ kathāya anadhigatavitto bhagavantampi etamatthaṃ pucchi. Tasmā vuttaṃ ‘‘dāsakassakopamaṃ sandhāya pucchatī’’ti.

The path is sāmaññaṃ (recluseship), it being the state of a recluse (samaṇa) who is designated as one whose evil is pacified; and because the noble fruit is its result, it is the fruit of recluseship (sāmaññaphalaṃ). By means of the Mahāvagga Saṃyutta Pāḷi, he establishes that meaning with the text beginning, 'As was said,' and so forth. This king does not know that, due to his lack of skill in the noble Dhamma. Because this king, having thought, 'The gain of salutations and so forth from the world for those gone forth who were formerly slaves, farmers, and so forth, is called the visible fruit of recluseship,' and investigating, 'Is there any recluse or brahmin who knows such a meaning?', having questioned Pūraṇa and others, and not having found satisfaction in their speech, he also asked the Blessed One about this matter. Therefore, it was said, 'He asks with reference to the simile of the slave and the farmer.'

Rājāmaccāti [Pg.35] rājakulasamudāgatā amaccā, anuyuttakarājāno ceva amaccā cātipi attho. Kaṇhapakkhanti yathāpucchite atthe labbhamānadiṭṭhigatūpasaṃhitaṃ saṃkilesapakkhaṃ. Sukkapakkhanti tabbidhuraṃ upari suttāgataṃ vodānapakkhaṃ. Samaṇakolāhalanti samaṇakotūhalaṃ taṃ taṃ samaṇavādānaṃ aññamaññavirodhaṃ. Samaṇabhaṇḍananti teneva virodhena ‘‘evaṃvādīnaṃ tesaṃ samaṇabrāhmaṇānaṃ ayaṃ doso, evaṃvādīnaṃ tesaṃ ayaṃ doso’’ti evaṃ taṃ taṃ vādassa paribhāsanaṃ. Issarānuvattako hi lokoti dhammatādassanena tadatthasamatthanaṃ. Attano desanākosallena rañño bhāraṃ karonto, na tadaññena paravambhanādikāraṇena.

Rājāmaccā means ministers who come from a royal family; the meaning should also be understood as attendant kings and ministers. Kaṇhapakkaṃ means the dark side, that is, the side of defilement connected with wrong views obtained in the matter as it was asked. Sukkapakkhaṃ means the bright side, that is, the side of purity, which is contrary to that and comes from the Sutta above. Samaṇakolāhalaṃ means the excitement about recluses, the mutual contradiction of the various doctrines of recluses. Samaṇabhaṇḍanaṃ means, due to that very contradiction, the denigration of each doctrine, saying, 'This is the fault of those recluses and brahmins who hold such a view; this is the fault of those who hold such a view.' 'For the world follows authority'—this is a supporting of that meaning by showing the natural principle. He says this while taking up the king's burden through his own skill in teaching, not for any other reason such as disparaging others.

164. Nu-saddo viya no-saddopi pucchāyaṃ nipātoti āha ‘‘abhijānāsi nū’’ti. Ayañcāti ettha ca-saddo na kevalaṃ abhijānāsipadeneva, atha kho ‘‘pucchitā’’ti padena cāti samuccayattho. Kathaṃ yojetabboti anuyogamapaneti ‘‘idañhī’’tiādinā. Pucchitā nūti pubbe pucchaṃ kattā nu. Naṃ puṭṭhabhāvanti tādisaṃ pucchitabhāvaṃ abhijānāsi nu. Na te sammuṭṭhanti tava na pamuṭṭhaṃ vatāti attho. Aphāsukabhāvoti tathā bhāsanena asukhabhāvo. Paṇḍitapatirūpakānanti (sāmaṃ viya attano sakkārānaṃ paṇḍitabhāsānaṃ) āmaṃ viya pakkānaṃ paṇḍitā bhāsānaṃ. (Dī. ni. ṭī. 1.163) pāḷipadaatthabyañjanesūti pāḷisaṅkhāte pade, tadatthe tappariyāpannakkhare ca, vākyapariyāyo vā byañjanasaddo ‘‘akkharaṃ padaṃ byañjana’’ntiādīsu (netti. 28) viya. Bhagavato rūpaṃ sabhāvo viya rūpamassāti bhagavantarūpo, bhagavā viya ekantapaṇḍitoti attho.

164. Like the word nu, the word no is also a particle used in questioning; therefore, he said, 'abhijānāsi nū'. Here in ayañca, the word ca is not connected only with the word abhijānāsi, but also with the word pucchitā; therefore, it has a conjunctive sense. He removes the inquiry, 'How should it be connected?' with the text beginning idañhi. Pucchitā nū means: Have you previously asked the question? Naṃ puṭṭhabhāvaṃ means: Do you remember the state of having been asked such a thing? Na te sammuṭṭhaṃ means: Indeed, it is not forgotten by you. This is the meaning. Aphāsukabhāvo means a state of discomfort due to speaking in such a way. Paṇḍitapatirūpakānaṃ means: of those who speak words of the wise to those who respect them, as if they themselves know. Pāḷipadaatthabyañjanesu means: in the word designated as Pāḷi, in its meaning, and in the letters included therein; or, the word byañjana is a synonym for sentence, as in 'letter, word, expression,' and so forth. He is bhagavantarūpo because this wise person has a nature (rūpaṃ) like the nature (sabhāvo) of the Blessed One. The meaning is: he is completely wise, like the Blessed One. Here ends the explanation of the question on the fruit of recluseship.

Pūraṇakassapavādavaṇṇanā

An Explanation of the Doctrine of Pūraṇa Kassapa

165. Ekamidāhanti ettha idanti nipātamattaṃ, ekaṃ samayamicceva attho. Sammodeti sammodanaṃ karotīti sammodanīyaṃ. Anīyasaddo hi bahulā katvatthābhidhāyako yathā ‘‘niyyānikā’’ti, (dha. sa. suttantadukamātikā 97) sammodanaṃ vā janetīti sammodaniyaṃ taddhitavasena. Saritabbanti sāraṇīyaṃ, saraṇassa anucchavikanti vā sāraṇiyaṃ, etamatthaṃ dassetuṃ ‘‘sammodajanakaṃ saritabbayuttaka’’nti vuttaṃ, saritabbayuttakanti ca saraṇānucchavikanti attho.

165. In the phrase `ekamidāhaṃ`, the word `idaṃ` is merely a particle; the meaning should be understood simply as 'on one occasion.' `Sammodanīyaṃ` is so called because it gladdens (`sammodeti`), that is, it produces gladness (`sammodanaṃ karoti`). Indeed, the suffix `anīya` mostly signifies the agent (`katvatthābhidhāyako`), as in `niyyānikā`. Alternatively, `sammodanīyaṃ` is so called by way of a derivative (`taddhita`) because it generates (`janeti`) gladness. `Sāraṇīyaṃ` is so called because it is to be remembered (`saritabbaṃ`), or because it is suitable for remembering (`saraṇassa anucchavikaṃ`). To show this meaning, it was said, 'that which generates gladness and is fit to be remembered' (`sammodajanakaṃ saritabbayuttakaṃ`). And `saritabbayuttakaṃ` means 'suitable for remembering' (`saraṇānucchavikaṃ`).

166. Sahatthāti [Pg.36] sahattheneva, tena suddhakattāraṃ dasseti, āṇattiyāti pana hetukattāraṃ, nissaggiyathāvarādayopi idha sahattha karaṇeneva saṅgahitā. Hatthādīnīti hatthapādakaṇṇanāsādīni. Pacanaṃ dahanaṃ vibādhananti āha ‘‘daṇḍena uppīḷentassā’’ti. Papañcasūdaniyaṃ nāma majjhimāgamaṭṭhakathāyaṃ pana ‘‘pacato’’ti etassa ‘‘tajjentassa vā’’ti (ma. ni. aṭṭha. 3.97) dutiyopi attho vutto, idha pana tajjanaṃ, paribhāsanañca daṇḍena saṅgahetvā ‘‘daṇḍena uppīḷentassa icceva vutta’’nti (dī. ni. ṭī. 1.166) ācariyena vuttaṃ, adhunā pana potthakesu ‘‘tajjentassa vā’’ti pāṭhopi bahuso dissati. Sokanti sokakāraṇaṃ, socanantipi yujjati kāraṇasampādanena phalassapi kattabbato. Parehīti attano vacanakarehi kammabhūtehi. Phandatoti ettha parassa phandanavasena suddhakattuttho na labbhati, atha kho attano phandanavasenevāti āha ‘‘paraṃ phandantaṃ phandanakāle sayampi phandato’’ti, attanā katena parassa vibādhanapayogena sayampi phandatoti attho. ‘‘Atipātāpayato’’ti padaṃ suddhakattari, hetukattari ca pavattatīti dasseti ‘‘hanantassāpi hanāpentassāpī’’ti iminā. Sabbatthāti ‘‘ādiyato’’tiādīsu. Karaṇakāraṇavasenāti sayaṃkāraparaṃkāravasena.

166. `Sahatthā` means 'by one's own hand'; by this, it shows the simple agent (`sudhakattāra`). But by `āṇattiyā`, it shows the causative agent (`hetukattāra`). The applications of `nissaggiya`, `thāvara`, and so on are also included here under the act of doing with one's own hand. `Hatthādīni` means hands, feet, ears, nose, and so on. `Pacanaṃ` means tormenting (`dahanaṃ`, `vibādhanaṃ`); thus, he said, 'of one who oppresses with a stick' (`daṇḍena uppīḷentassa`). However, in the Papañcasūdanī, the commentary on the Majjhima Nikāya, a second meaning for `pacato` is also given as 'of one who threatens' (`tajjentassa vā`). But here [in this commentary], having included threatening (`tajjanaṃ`) and reviling (`paribhāsanaṃ`) under [the act done] with a stick, it is said only as 'of one who oppresses with a stick.' This was stated by the sub-commentator. But nowadays in manuscripts, the reading `tajjentassa vā` is also often seen. `Sokaṃ` means the cause of sorrow; the meaning 'sorrowing' (`socanaṃ`) is also suitable, because by the accomplishment of the cause, the effect is also to be produced. `Parehi` means by one's own obedient ones who are the object of the action. Here in `phandato`, the meaning of a simple agent is not obtained by way of another's trembling; rather, it is obtained only by way of one's own trembling. Therefore, he said, 'of one who, at the time when another is trembling, also trembles himself.' The meaning is: of one who trembles himself due to his own application of tormenting another. The word `atipātāpayato` occurs in [the sense of] a simple agent and a causative agent; this meaning is shown by the phrase 'of one who kills and of one who causes to kill' (`hanantassāpi hanāpentassāpī`). `Sabbattha` means in `ādiyato` and so on. `Karaṇakāraṇavasena` means by way of doing oneself and causing another to do.

Gharabhittiyā anto ca bahi ca sandhi gharasandhi. Kiñcipi asesetvā niravaseso lopo vilumpanaṃ nillopoti āha ‘‘mahāvilopa’’nti. Ekāgāre niyutto vilopo ekāgāriko. Tenāha ‘‘ekamevā’’tiādi. ‘‘Paripanthe tiṭṭhato’’ti ettha acchindanatthameva tiṭṭhatīti ayamattho pakaraṇato siddhoti dasseti ‘‘āgatāgatāna’’ntiādinā. ‘‘Parito sabbaso panthe hananaṃ paripantho’’ti (dī. ni. ṭī. 1.166) ayamatthopi ācariyena vutto. Karomīti saññāyāti sañcetanikabhāvamāha, tenetaṃ dasseti ‘‘sañcicca karotopi na karīyati nāma, pageva asañciccā’’ti. Pāpaṃ na karīyatīti pubbe asato uppādetuṃ asakkuṇeyyattā pāpaṃ akatameva nāma. Tenāha ‘‘natthi pāpa’’nti.

The junction (`sandhi`) both inside and outside of a house wall (`gharabhittiyā`) is `gharasandhi`. Plundering (`lopo`, `vilumpanaṃ`) that is complete (`niravaseso`), leaving nothing whatsoever remaining (`kiñcipi asesetvā`), is `nīllopa`; thus, he said 'great plundering' (`mahāvilopaṃ`). Plundering (`vilopo`) confined to a single house (`ekāgāre`) is `ekāgārika`. Therefore, he said `ekameva`, and so on. Here in `paripanthe tiṭṭhato`, the meaning 'he stands for the purpose of robbing' (`acchindanatthameva tiṭṭhati`) is established from the context; this meaning he shows with `āgatāgatānaṃ`, and so on. This meaning was also stated by the sub-commentator: 'Killing (`hananaṃ`) on the path (`panthe`), all around, in every way (`parito sabbaso`), is `paripantha`.' With `karomīti saññāya`, he states the fact of having intention. By this, he shows the following: 'Even for one who acts intentionally (`sañcicca`), it is said that [evil] is not done; what then of one who acts unintentionally (`asañcicca`)?' 'Evil is not done' means that because of the impossibility of producing what was previously non-existent, evil is indeed not done. Therefore, he said, 'There is no evil' (`natthi pāpaṃ`).

Yadi evaṃ kathaṃ sattā pāpe pavattantīti attano vāde parehi āropitaṃ dosamapanetukāmo pūraṇo imamatthampi dassetīti āha ‘‘sattā panā’’tiādi. Saññāmattametaṃ ‘‘pāpaṃ karontī’’ti, pāpaṃ [Pg.37] pana natthevāti vuttaṃ hoti. Evaṃ kirassa hoti – imesaṃ sattānaṃ hiṃsādikiriyā attānaṃ na pāpuṇāti tassa niccatāya nibbikārattā, sarīraṃ pana acetanaṃ kaṭṭhakaliṅgarūpamaṃ, tasmiṃ vikopitepi na kiñci pāpanti. Pariyanto vuccati nemi pariyosāne ṭhitattā. Tena vuttaṃ ācariyena ‘‘nisitakhuramayaneminā’’ti (dī. ni. ṭī. 1.166). Dutiyavikappe cakkapariyosānameva pariyanto, khurena sadiso pariyanto yassāti khurapariyanto. Khuraggahaṇena cettha khuradhārā gahitā tadavarodhato. Pāḷiyaṃ cakkenāti cakkākārakatena āvudhavisesena. Taṃ maṃsakhalakaraṇasaṅkhātaṃ nidānaṃ kāraṇaṃ yassāti tatonidānaṃ, ‘‘paccattavacanassa toādeso, samāse cassa lopābhāvo’’ti (pārā. aṭṭha. 1.21) aṭṭhakathāsu vutto. ‘‘Paccattatthe nissakkavacanampi yujjatī’’ti (sārattha. ṭī. paṭhamamahāsaṅgītikathāvaṇṇanā) ācariyasāriputtatthero. ‘‘Kāraṇatthe nipātasamudāyo’’tipi akkharacintakā.

If it is so, how do beings engage in evil? Pūraṇa, wishing to remove this fault attributed by others to his own doctrine, shows this meaning as well; therefore, he said, `sattā pana`, and so on. This statement, 'they do evil,' is a mere designation (`saññāmattaṃ`); but in fact, there is no evil at all. Thus it is said. It seems his thought is this: The act of harming, etc., of these beings does not reach the self, because of that being's permanence and immutability (`nibbikārattā`). The body, however, is non-sentient, like a log of wood (`kaṭṭhakaliṅgarūpaṃ`). Even when that body is destroyed, there is no evil whatsoever. The rim (`nemi`) is called the boundary (`pariyanto`) because it stands at the very end. Therefore, it was said by the sub-commentator, 'with a rim made of a sharpened razor' (`nisitakhuramayaneminā`). In the second alternative, the end of the wheel itself is the boundary. That which has a boundary like a razor is `khurapariyanta`. And here, by the term `khura`, the razor's edge is understood, because it is included therein (`tadavarodhato`). In the Pāḷi, `cakkena` means by a special weapon made in the shape of a wheel. That for which the cause (`nidānaṃ`) is what is known as 'making a heap of flesh' (`maṃsakhalakaraṇasaṅkhātaṃ`) is `tatonidānaṃ`. It is said in the commentaries: 'For the nominative singular (`paccattavacana`), there is the substitution `to`, and in a compound, there is no elision of it.' The elder Ācariya Sāriputta says: 'In the sense of the nominative (`paccattatthe`), the ablative case ending (`nissakkavacana`) is also suitable.' Grammarians (`akkharacintakā`) also say it is a collection of particles in the sense of a cause.

Gaṅgāya dakkhiṇadisā appatirūpadeso, uttaradisā pana patirūpadesoti adhippāyena ‘‘dakkhiṇañce’’tiādi vuttaṃ, tañca desadisāpadesena tannivāsino sandhāyāti dassetuṃ ‘‘dakkhiṇatīre’’tiādimāha. Hananadānakiriyā hi tadāyattā. Mahāyāganti mahāvijitarañño yaññasadisampi mahāyāgaṃ. Damasaddo indriyasaṃvarassa, uposathasīlassa ca vācakoti āha ‘‘indriyadamena uposathakammenā’’ti. Keci pana uposathakammenā’ti idaṃ indriyadamassa visesanaṃ, tasmā ‘uposathakammabhūtena indriyadamenā’ti’’ atthaṃ vadanti, tadayuttameva tadubhayatthavācakattā damasaddassa, atthadvayassa ca visesavuttito. Adhunā hi katthaci potthake vā-saddo, ca-saddopi dissati. Sīlasaṃyamenāti tadaññena kāyikavācasikasaṃvarena. Saccavacanenāti amosavajjena. Tassa visuṃ vacanaṃ loke garutarapuññasammatabhāvato. Yathā hi pāpadhammesu musāvādo garutaro, evaṃ puññadhammesu amosavajjo. Tenāha bhagavā itivuttake –

The southern direction of the Ganges is an unsuitable region, while the northern direction is a suitable region. With this intention, it was said by Pūraṇa, 'And to the south,' etc. And to show that this, by way of indicating the region and direction, refers to the inhabitants thereof, the Commentator said, 'on the southern bank,' etc. For the acts of killing and giving are connected with that. 'A great sacrifice' means a great sacrifice similar to the great sacrifice of King Mahāvijita. The word 'dama' denotes restraint of the senses and the Uposatha virtue; therefore, the Commentator said, 'by restraint of the senses and by the Uposatha observance.' Some teachers, however, say that this phrase 'by the Uposatha observance' is a qualifier for 'restraint of the senses,' and therefore they state the meaning as 'by the restraint of the senses which has become the Uposatha observance.' That statement is indeed inappropriate, both because the word 'dama' denotes those two meanings, and because of the specific mention of the pair of meanings. For indeed, nowadays in some manuscripts, the particle 'vā' and also the particle 'ca' are found. 'By moral restraint' means by other bodily and verbal restraint. 'By truthful speech' means by speech that is not false. Its separate mention is due to its being regarded in the world as a weightier merit. For just as lying is graver among unwholesome states, so too is speech that is not false among wholesome states. Therefore, the Blessed One said in the Itivuttaka:

‘‘Ekadhammaṃ [Pg.38] atītassa, musāvādissa jantuno;

Vitiṇṇaparalokassa, natthi pāpaṃ akāriya’’nti. (itivu. 27);

“For one who has transgressed the one thing, for a being who speaks falsehood, who has abandoned the next world, there is no evil that cannot be done.”

Pavattīti yo karoti, tassa santāne phaluppādapaccayabhāvena uppatti. Evañhi ‘‘natthi kammaṃ, natthi kammaphala’’nti akiriyavādassa paripuṇṇatā. Sati hi kammaphale kammānamakiriyabhāvo kathaṃ bhavissati. Sabbathāpīti ‘‘karoto’’tiādinā vuttena sabbappakārenapi.

Occurrence means: for one who acts, it is the arising in his continuity by way of being a condition for the production of fruit. For thus the doctrine of inaction, 'there is no action, there is no fruit of action,' becomes complete. For if there is a fruit of action, how could there be the state of non-action of actions? 'In every way' means: in all ways stated by 'for the doer,' etc.

Labujanti likucaṃ. Pāpapuññānaṃ kiriyameva paṭikkhipati, na raññā puṭṭhaṃ sandiṭṭhikaṃ sāmaññaphalaṃ byākarotīti adhippāyo. Idañhi avadhāraṇaṃ vipākapaṭikkhepanivattanatthaṃ. Yo hi kammaṃ paṭikkhipati, tena atthato vipākopi paṭikkhittoyeva nāma hoti. Tathā hi vakkhati ‘‘kammaṃ paṭibāhantenāpī’’tiādi (dī. ni. aṭṭha. 1.170-172).

`Labuja` means `likuca`. The intention is this: he rejects only the doing of evil and merit; he does not declare the visible fruit of recluseship about which he was asked by the king. For this emphasis is not for the purpose of preventing the rejection of the result. For whoever rejects action, by him, in meaning, the result is also indeed rejected. For so it will be said: 'Even by one who rejects action,' etc.

Paṭirājūhi anabhibhavanīyabhāvena visesato jitanti vijitaṃ, ekassa rañño āṇāpavattideso. ‘‘Mā mayhaṃ vijite vasathā’’ti apasādanā pabbajitassa pabbājanasaṅkhātā viheṭhanāyevāti vuttaṃ ‘‘viheṭhetabba’’nti. Tena vuttassa atthassa ‘‘evameta’’nti upadhāraṇaṃ sallakkhaṇaṃ uggaṇhanaṃ, tadaminā paṭikkhipatīti āha ‘‘sārato aggaṇhanto’’ti. Tassa pana atthassa addhaniyabhāvāpādanavasena cittena sandhāraṇaṃ nikkujjanaṃ, tadaminā paṭikkhipatīti dasseti ‘‘sāravaseneva…pe… aṭṭhapento’’ti iminā. Sāravasenevāti uttamavaseneva, avitathattā vā parehi anuccālito thirabhūto attho apheggubhāvena sāroti vuccati, taṃvasenevāti attho. Nissaraṇanti vaṭṭato niyyānaṃ. Paramatthoti aviparītattho, uttamassa vā ñāṇassārammaṇabhūto attho. Byañjanaṃ pana tena uggahitañceva nikkujjitañca tathāyeva bhagavato santike bhāsitattā.

Because it cannot be overwhelmed by rival kings, it is especially conquered, therefore it is 'a conquered territory' (`vijitaṃ`); it is the region where the command of one king prevails. The driving away, 'Do not dwell in my conquered territory,' which is called the expulsion of one who is expelled, is indeed harassment; therefore it was said, 'to be harassed.' The bearing in mind, marking, and grasping of the meaning stated by him (Pūraṇa) as 'it is thus' is rejected by this one (Ajātasattu). Therefore, the Commentator said, 'not grasping it as essential.' Furthermore, the firm bearing in mind of that meaning by way of bringing it to a state of permanence is called `nikkujjanaṃ` (overturning). That he rejects that meaning is shown by this phrase: 'by the power of the essential... not establishing it.' 'By the power of the essential' means by the power of the supreme; or, because it is not incorrect, unshaken by others, a firm meaning is called 'essence' because it is without chaff. The meaning is 'by the power of that essence.' 'Escape' means departure from the round of existence. 'Ultimate meaning' means the unperverted meaning, or the meaning that has become the object of the supreme knowledge. As for the phrasing, however, it was both grasped and borne in mind by him, because it was spoken in just that way in the presence of the Blessed One.

Makkhaligosālavādavaṇṇanā

The Explanation of Makkhali Gosāla's Doctrine.

168. Ubhayenāti hetupaccayapaṭisedhavacanena. ‘‘Vijjamānamevā’’ti iminā sabhāvato vijjamānasseva paṭikkhipane tassa aññāṇameva kāraṇanti dasseti. Saṃkilesapaccayanti saṃkilissanassa malīnassa kāraṇaṃ[Pg.39]. Visuddhipaccayanti saṃkilesato visuddhiyā vodānassa paccayaṃ. Attakāreti paccattavacanassa e-kāravasena padasiddhi yathā ‘‘vanappagumbe yathā phusitagge’’ti, (khu. pā. 13; su. ni. 236) paccattatthe vā bhummavacanaṃ yathā ‘‘idampissa hoti sīlasmi’’nti (dī. ni. 1.194), tadevatthaṃ dasseti ‘‘attakāro’’ti iminā. So ca tena tena sattena attanā kātabbakammaṃ, attanā nipphādetabbapayogo vā. Tenāha ‘‘yenā’’tiādi. Sabbaññutanti sammāsambodhiṃ. Tanti attanā katakammaṃ. Dutiyapadenāti ‘‘natthi parakāre’’ti padena. Parakāro ca nāma parassa vāhasā ijjhanakapayogo. Tena vuttaṃ ‘‘yaṃ parakāra’’ntiādi. Ovādānusāsaninti ovādabhūtamanusāsaniṃ, paṭhamaṃ vā ovādo, pacchā anusāsanī. ‘‘Parakāra’’nti padassa upalakkhaṇavasena atthadassanañcetaṃ, lokuttaradhamme parakārāvassayo natthīti āha ‘‘ṭhapetvā mahāsatta’’nti. Atthevesa lokiyadhamme yathā taṃ amhākaṃ bodhisattassa āḷārudake nissāya pañcābhiññālokiyasamāpattilābho, tañca pacchimabhavikamahāsattaṃ sandhāya vuttaṃ, paccekabodhisattassapi ettheva saṅgaho tesampi tadabhāvato. Manussasobhagyatanti manussesu subhagabhāvaṃ. Evanti vuttappakārena kammavādassa, kiriyavādassa ca paṭikkhipanena. Jinacakketi ‘‘atthi bhikkhave kammaṃ kaṇhaṃ kaṇhavipāka’’ntiādi (a. ni. 4.232) nayappavatte kammānaṃ, kammaphalānañca atthitāparidīpane buddhasāsane. Paccanīkakathanaṃ pahāradānasadisanti ‘‘pahāraṃ deti nāmā’’ti.

168. 'By both' refers to the statement rejecting cause and condition. By 'only what exists,' he shows that ignorance is the very cause for rejecting what truly exists by its own nature. 'The condition for defilement' means the cause of being defiled and impure. 'The condition for purification' means the condition for the purification and cleansing from defilement. In 'attakāre', the word formation is by means of the 'e' of the nominative case, as in 'vanappagumbe yathā phusitagge' (like a forest grove with blossoming treetops); or it is the locative case in the sense of the nominative, as in 'idampissa hoti sīlasmiṃ' (this virtue is his). He shows that very meaning by 'attakāro'. And that is the action to be done by each and every being themselves, or the effort to be accomplished by oneself. Therefore, he said 'by which,' etc. 'Omniscience' refers to perfect self-enlightenment. 'That' refers to the action done by oneself. By the second word means by the word 'there is no other's doing'. And 'other's doing' is the effort that succeeds through another's carrying. Therefore, it was said 'what is another's doing,' etc. 'Advice and instruction' means instruction that is advice, or first it is advice, and afterwards it is instruction. And this is a showing of the meaning by way of an illustrative mark for the word 'another's doing'; in the supramundane Dhamma, there is no reliance on another's doing, thus he said 'except for a great being'. This reliance on another's doing exists only in the mundane Dhamma, as for example, our Bodhisatta's attainment of the five mundane higher knowledges and meditative attainments through reliance on Āḷāra and Uddaka. And that was said in reference to the great being in his final existence. The inclusion of Paccekabodhisattas should be understood here as well, because they too lack that. 'Human prosperity' means the state of being fortunate among humans. 'Thus' means by the rejection of both the doctrine of kamma and the doctrine of action in the manner stated. 'In the Wheel of the Conqueror' refers to the Buddha’s teaching, which illuminates the existence of actions and their results, proceeding according to the method, as in 'there is, monks, dark action with dark result,' etc. Speaking in opposition is like giving a blow; therefore, it is said, 'it is called giving a blow.'

Yathāvuttaattakāraparakārābhāvato eva sattānaṃ paccattapurisakāro nāma koci natthīti sandhāya ‘‘natthipurisakāre’’ti tassa paṭikkhipanaṃ dassetuṃ ‘‘yenā’’tiādi vuttaṃ. ‘‘Devattampī’’tiādinā, ‘‘manussasobhagyata’’ntiādinā ca vuttappakārā. ‘‘Bale patiṭṭhitā’’ti vatvā vīriyamevidha balanti dassetuṃ ‘‘vīriyaṃ katvā’’ti vuttaṃ. Sattānañhi diṭṭhadhammikasamparāyika nibbānasampattiāvahaṃ vīriyabalaṃ natthīti so paṭikkhipati, nidassanamattañcetaṃ vodāniyabalassa paṭikkhipanaṃ saṃkilesikassāpi balassa tena paṭikkhipanato. Yadi vīriyādīni purisakāravevacanāni, atha kasmā tesaṃ visuṃ gahaṇanti āha ‘‘idaṃ no vīriyenā’’tiādi. Idaṃ no vīriyenāti idaṃ phalaṃ amhākaṃ vīriyena pavattaṃ. Pavattavacanapaṭikkhepakaraṇavasenāti aññesaṃ pavattavohāravacanassa paṭikkhepakaraṇavasena[Pg.40]. Vīriyathāmaparakkamasambandhanena pavattabalavādīnaṃ vādassa paṭikkhepakaraṇavasena ‘‘natthi bala’’nti padamiva sabbānipetāni tena ādīyantīti adhippāyo. Tañca vacanīyatthato vuttaṃ, vacanatthato pana tassā tassā kiriyāya ussannaṭṭhena balaṃ. Sūravīrabhāvāvahaṭṭhena vīriyaṃ. Tadeva daḷhabhāvato, porisadhuraṃ vahantena pavattetabbato ca purisathāmo. Paraṃ paraṃ ṭhānaṃ akkamanavasena pavattiyā purisaparakkamoti veditabbaṃ.

Precisely because of the aforementioned absence of self-action and other-action, in reference to the meaning that for beings there is no such thing as individual human effort, to show his rejection 'there is no human effort,' the phrase beginning with 'by which' was stated. The kinds of attainments are as stated by 'even divine status,' etc., and 'human prosperity,' etc. Having said, 'established in strength,' to show that 'here, effort itself is strength,' the phrase 'having made effort' was stated. Indeed, he rejects that for beings there is no strength of effort that brings about the attainment of the present life, the next world, and Nibbāna. And this rejection of the strength that leads to purity is merely an illustration, because the strength that leads to defilement is also rejected by him. If 'effort' and so on are synonyms for 'human effort,' then why are they taken up separately? Due to this objection, he said, 'This is ours by effort,' etc. 'This is ours by effort' means: this result of ours arose through effort. 'By way of causing the rejection of conventional speech' means: by way of causing the rejection of others' conventional speech. The intention is this: just like the phrase 'there is no strength,' all these phrases are taken by that reasoning—by way of causing the rejection of the doctrine of those who speak of results arising in connection with effort, persistence, and exertion. And that statement was made from the perspective of the meaning to be conveyed. But from the perspective of the word's meaning: it is 'strength' (bala) in the sense of the abundance of any particular action. It is 'effort' (vīriya) in the sense of bringing about a state of bravery and heroism. That very effort, due to its firmness and because it must be set in motion by one bearing a man's burden, is 'manly persistence' (purisathāma). It should be known that it is 'manly exertion' (purisaparakkama) because it proceeds by way of treading upon one place after another.

Rūpādīsu sattavisattatāya sattā. Assasanapassasanavasena pavattiyā pāṇanato pāṇāti iminā atthena samānepi padadvaye ekindriyādivasena pāṇe vibhajitvā sattato visesaṃ katvā esa vadatīti āha ‘‘ekindriyo’’tiādi. Bhavantīti bhūtāti sattapāṇapariyāyepi sati aṇḍakosādīsu sambhavanaṭṭhena tato visesāva, tena vuttāti dasseti ‘‘aṇḍa…pe… vadatī’’ti iminā. Vatthikoso gabbhāsayo. Jīvanato pāṇaṃ dhārento viya vaḍḍhanato jīvā. Tenāha ‘‘sāliyavā’’tiādi. Ādisaddena viruḷhadhammā tiṇarukkhā gahitā. Natthi etesaṃ saṃkilesavisuddhīsu vaso sāmatthiyanti avasā. Tathā abalā avīriyā. Tenāha ‘‘tesa’’ntiādi. Niyatāti niyamanā, achejjasuttāvutassa abhejjamaṇino viya niyatappavattitāya gatijātibandhāpavaggavasena niyāmoti attho. Tattha tatthāti tāsu tāsu jātīsu. Channaṃ abhijātīnaṃ sambandhībhūtānaṃ gamanaṃ samavāyena samāgamo. Sambandhīnirapekkhopi bhāvasaddo sambandhīsahito viya pakatiyatthavācakoti āha ‘‘sabhāvoyevā’’ti, yathā kaṇṭakassa tikkhatā, kapitthaphalādīnaṃ parimaṇḍalatā, migapakkhīnaṃ vicittākāratā ca, evaṃ sabbassāpi lokassa hetupaccayamantarena tathā tathā pariṇāmo akuttimo sabhāvoyevāti attho. Tena vuttaṃ ‘‘yenā’’tiādi. Pariṇamanaṃ nānappakāratāpatti. Yenāti sattapāṇādinā. Yathā bhavitabbaṃ, tathevāti sambandho.

Beings are called 'sattā' because of being attached and clinging to forms and so on. Because they proceed by way of in-breathing and out-breathing, due to breathing, they are called 'pāṇā' (living beings). Although the two words are similar in this sense, he speaks having made a distinction from 'satta' by dividing 'pāṇa' by way of one-facultied beings, etc.; thus the commentator said, 'one-facultied,' etc. 'They are bhūtā (beings) because they become (bhavanti)'; even though this is a synonym for 'satta' and 'pāṇa,' they are distinguished from those by the meaning of coming into existence in eggs, etc. By this, the commentator shows that it is said, 'egg-born... etc... he says'. The womb (vatthikoso) is the receptacle for the embryo (gabbhāsayo). Because of living, as if sustaining life-breath, and because of growing, they are called 'jīvā' (souls). Therefore, the commentator said, 'rice and barley,' etc. By the word 'etc.,' things with a nature of growing, such as grass and trees, are included. For these beings, there is no power or ability in defilement and purification, thus they are 'powerless' (avasā). Likewise, they are 'without strength' (abalā) and 'without effort' (avīriyā). Therefore, the commentator said, 'of them,' etc. 'Determined' (niyatā) means fixedness. Like an unbreakable gem strung on an unbreakable thread, because of having a fixed course, the meaning is that it is a fixed destiny by way of the classes of groupings in destinations and births. 'In each and every' means in those various births. The going of those who are related to the six classes of birth is a coming together by combination. Although the word 'bhāva' (nature) is independent of what it is related to, it expresses the meaning of inherent nature as if it were connected to it; therefore, the commentator said, 'it is just their nature.' Just as there is the sharpness of a thorn, the roundness of wood-apple fruits, etc., and the varied forms of beasts and birds, so too, the meaning is this: the transformation of the entire world in such and such a way, without cause and condition, is just its uncreated, inherent nature. Therefore, it was said, 'by which,' etc. Transformation (pariṇamana) is the attainment of various kinds. 'By which' refers to beings (satta), living beings (pāṇa), etc. The connection should be made thus: 'just as it is to be, so it is.'

Chaḷabhijātiyo parato vitthārīyissanti. ‘‘Sukhañca dukkhañca paṭisaṃvedentī’’ti vadanto makkhali adukkhamasukhabhūmiṃ sabbena sabbaṃ na jānātīti vuttaṃ ‘‘aññā adukkhamasukhabhūmi natthīti dassetī’’ti. Ayaṃ ‘‘sukhañca dukkhañca paṭisaṃvedentī’’ti [Pg.41] vacanaṃ karaṇabhāvena gahetvā vuttā ācariyassa mati. Potthakesu pana ‘‘aññā sukhadukkhabhūmi natthīti dassetī’’ti ayameva pāṭho diṭṭho, na ‘‘adukkhamasukhabhūmī’’ti. Evaṃ sati ‘‘chasvevābhijātīsū’’ti vacanaṃ adhikaraṇabhāvena gahetvā chasu eva abhijātīsu sukhadukkhapaṭisaṃvedanaṃ, na tehi aññattha, tāyeva sukhadukkhabhūmi, na tadaññāti dassetīti vuttanti veditabbaṃ. Ayameva ca yuttataro paṭikkhepitabbassa atthassa bhūmivasena vuttattā. Yadi hi ‘‘sukhañca dukkhañca paṭisaṃvedentī’’ti vacanena paṭikkhepitabbassa dassanaṃ siyā, atha ‘‘aññā adukkhamasukhā natthī’’ti dasseyya, na ‘‘adukkhamasukhabhūmī’’ti dassanahetuvacanassa bhūmiatthābhāvato. Dasseti cetaṃ tāsaṃ bhūmiyā abhāvameva, tena viññāyati ayaṃ pāṭho, ayañcattho yuttataroti.

The six classes of birth will be elaborated upon later. Makkhali, by saying, 'They experience pleasure and pain,' does not know at all the sphere of neither-pain-nor-pleasure; therefore, it was said by the commentator, 'He shows that there is no other sphere of neither-pain-nor-pleasure.' This is the opinion of the commentator, stated by taking the statement, 'They experience pleasure and pain,' as the instrument. However, in the palm-leaf manuscripts, this very reading is seen: 'He shows that there is no other sphere of pleasure and pain,' and the reading 'sphere of neither-pain-nor-pleasure' is not seen. This being so, it should be understood that, taking the statement 'only in the six classes of birth' as the locative, it is said that he shows that the experience of pleasure and pain occurs only in the six classes of birth, not elsewhere than these; that they alone are the sphere of pleasure and pain, and what is other than that is not. And this is more suitable, because the matter to be refuted is stated by way of a sphere. For if by the statement, 'They experience pleasure and pain,' there were a demonstration of what is to be refuted, then it would show, 'There is no other neither-pain-nor-pleasure (feeling),' not 'sphere of neither-pain-nor-pleasure,' because the statement that is the reason for the demonstration lacks the meaning of 'sphere.' And this statement shows only the absence of a sphere for them. Therefore, it is understood that this reading and this meaning are more suitable.

Pamukhayonīnanti manussesu khattiyabrāhmaṇādivasena, tiracchānādīsu sīhabyagghādivasena padhānayonīnaṃ, padhānatā cettha uttamatā. Tenāha ‘‘uttamayonīna’’nti. Saṭṭhi satānīti cha sahassāni. ‘‘Pañca ca kammuno satānī’’ti padassa atthadassanaṃ ‘‘pañca kammasatāni cā’’ti. ‘‘Eseva nayo’’ti iminā ‘‘kevalaṃ takkamattakena niratthakaṃ diṭṭhiṃ dīpetī’’ti imamevatthamatidisati. Ettha ca ‘‘takkamattakenā’’ti vadanto yasmā takkikā avassayabhūtatathatthaggahaṇaaṅkusanayamantarena niraṅkusatāya parikappanassa yaṃ kiñci attanā parikappitaṃ sārato maññamānā tatheva abhinivissa tattha ca diṭṭhigāhaṃ gaṇhanti, tasmā na tesaṃ diṭṭhivatthusmiṃ viññūhi vicāraṇā kātabbāti imamadhippāyaṃ vibhāveti. Kecīti uttaravihāravāsino. Pañcindriyavasenāti cakkhādipañcindriyavasena. Te hi ‘‘cakkhusotaghānajivhākāyasaṅkhātāni imāni pañcindriyāni ‘pañca kammānī’ti titthiyā paññapentī’’ti vadanti ‘‘kāyavacīmanokammāni ca ‘tīṇi kammānī’ti’’. Kammanti laddhīti tadubhayaṃ oḷārikattā paripuṇṇakammanti laddhi. Manokammaṃ anoḷārikattā upaḍḍhakammanti laddhīti yojanā. ‘‘Dvāsaṭṭhi paṭipadā’’ti vattabbe sabhāvaniruttiṃ ajānanto ‘‘dvaṭṭhipaṭipadā’’ti vadatīti āha ‘‘dvāsaṭṭhi paṭipadā’’ti. Saddaracakā pana ‘‘dvāsaṭṭhiyā salopo, attamā’’ti vadanti, tadayuttameva sabhāvaniruttiyā yogato asiddhattā[Pg.42]. Yadi hi sā yogena siddhā assa, evaṃ sabhāvaniruttiyeva siyā, tathā ca sati ācariyānaṃ matena virujjhatīti vadanti. ‘‘Cullāsīti sahassānī’’tiādikā pana aññatra diṭṭhapayogā sabhāvaniruttiyeva. Dissati hi visuddhimaggādīsu –

“Of principal origins” (pamukhayonīnaṃ) means: of the principal origins—by way of khattiyas, brāhmaṇas, and so on among humans, and by way of lions, tigers, and so on among animals. And here, principality is supremacy. Therefore, he (the commentator) said, “of supreme origins” (uttamayonīnaṃ). “Sixty hundreds” (saṭṭhi satāni) means six thousand. The explanation of the meaning of the phrase “and five hundreds of kamma” (pañca ca kammuno satāni) is “and five hundred kammas” (pañca kammasatāni ca). By this, “This is the method” (eseva nayo), he refers to this very meaning: “He reveals a fruitless view merely by conjecture.” And here, the commentator, by saying “merely by conjecture” (takkamattakena), clarifies this intention: because speculators, without the goad-like method of grasping the actual, essential truth, being unrestrained in their conjecturing, considering whatever they have conjectured by themselves to be the essence, and adhering to it just so, they grasp a tenacious view therein; therefore, an investigation into the basis of their views should not be made by the wise. “Some” (keci) means the residents of the Uttaravihāra. “By way of the five faculties” (pañcindriyavasena) means by way of the five faculties beginning with the eye. For they say, “The heretics designate these five faculties—termed eye, ear, nose, tongue, and body—as ‘five actions’,” and “bodily, verbal, and mental actions as ‘three actions’.” Regarding the view of “Action” (kammaṃ): the view is that both of those (groups), due to their grossness, are ‘complete action’; the view is that mental action, due to its non-grossness, is ‘half-action’—this is the connection. When it should be said as “sixty-two paths” (dvāsaṭṭhi paṭipadā), not knowing the natural expression, he says “dvaṭṭhipaṭipadā”; therefore, (the commentator) said “sixty-two paths” (dvāsaṭṭhi paṭipadā). Grammarians, however, say, ‘In dvāsaṭṭhiyā, there is elision of “sa” and the vowel becomes “ā”,’ but that is incorrect because it is not established by connection with natural expression. For if it were established by such a connection, it would indeed be a natural expression, and that being so, it would contradict the opinion of the commentators, so they say. However, usages seen elsewhere, such as “eighty-four thousand” (cullāsīti sahassāni), are indeed natural expressions. For it is seen in the Visuddhimagga and other texts:

‘‘Cullāsīti sahassāni, kappā tiṭṭhanti ye marū;

Na tveva tepi tiṭṭhanti, dvīhi cittehi samohitā’’ti. (visuddhi. 2.715;

mahāni. 10, 39);

“Those deities who exist for eighty-four thousand aeons, even they do not truly endure, being endowed with (only) two mind-moments.”

Ekasmiṃ kappeti catunnamasaṅkhyeyyakappānaṃ aññatarabhūte ekasmiṃ asaṅkhyeyyakappe. Tatthāpi ca vivaṭṭaṭṭhāyīsaññitaṃ ekameva sandhāya ‘‘dvaṭṭhantarakappā’’ti vuttaṃ. Na hi so assutasāsanadhammo itare jānāti bāhirakānamavisayattā, ajānanto evamāhāti attho.

“In one aeon” (ekasmiṃ kappe) means: in one incalculable aeon which is one among the four incalculable aeons. And even there, with reference to only the one designated as the “aeon of evolution-and-continuing” (vivaṭṭaṭṭhāyī), it was said (by Makkhali Gosāla) “sixty-two intermediate aeons” (dvaṭṭhantarakappā). Indeed, he, not having heard the Dhamma of the Dispensation, does not know the others, because it is not the domain of outsiders. Not knowing, he spoke thus—this is the meaning.

Urabbhe hananti, hantvā vā jīvitaṃ kappentīti orabbhikā. Esa nayo sākuṇikādīsupi. Luddāti vuttāvasesakā ye keci cātuppadajīvikā nesādā. Māgavikapadasmiñhi rohitādimigajātiyeva gahitā. Bandhanāgāre niyojentīti bandhanāgārikā. Kurūrakammantāti dāruṇakammantā. Ayaṃ sabbopi kaṇhakammapasutatāya kaṇhābhijātīti vadati kaṇhassa dhammassa abhijāti abbhuppatti yassāti katvā. Bhikkhūti buddhasāsane bhikkhū. Kaṇṭaketi chandarāge. Saññogavasena tesaṃ pakkhipanaṃ. Kaṇṭakasadisachandarāgena saññuttā bhuñjantīti hi adhippāyena ‘‘kaṇṭake pakkhipitvā’’ti vuttaṃ. Kasmāti ce? Yasmā ‘‘te paṇītapaṇīte paccaye paṭisevantī’’ti tassa micchāgāho, tasmā ñāyaladdhepi paccaye bhuñjamānā ājīvakasamayassa vilomagāhitāya paccayesu kaṇṭake pakkhipitvā khādanti nāmāti vadati kaṇṭakavuttikāti kaṇṭakena yathāvuttena saha jīvikā. Ayañhissa pāḷiyevāti ayaṃ makkhalissa vādadīpanā attanā racitā pāḷiyevāti yathāvuttamatthaṃ samattheti. Kaṇṭakavuttikā eva nāma eke apare pabbajitā bāhirakā santi, te nīlābhijātīti vadatīti attho. Te hi savisesaṃ attakilamathānuyogamanuyuttā. Tathā hi te kaṇṭake vattantā viya bhavantīti kaṇṭakavuttikāti vuttā. Nīlassa dhammassa abhijāti yassāti nīlābhijāti. Evamitaresupi.

They kill sheep (urabbhe), or having killed them, they make a living—thus, they are 'sheep-butchers' (orabbhikā). This is the method in the case of bird-catchers (sākuṇika) and others. Hunters (luddā) are the remaining ones, any snarers (nesādā) who make a living from four-footed animals. In the term 'deer-hunter' (māgavika), only deer species like the rohita are included. Those who employ in prisons (bandhanāgāre) are 'jailers' (bandhanāgārikā). 'Cruel occupations' (kurūrakammantā) means harsh occupations (dāruṇakammantā). He says all this is 'of dark birth' (kaṇhābhijāti) because of being devoted to dark deeds, on the grounds that for such a person there is an arising and origin of dark, unwholesome states. 'Bhikkhu' refers to a monk in the Buddha's Dispensation. 'Thorn' (kaṇṭaka) refers to desire and lust. Their inclusion is by way of connection. Indeed, with the intention that they consume while connected with desire and lust, which are like thorns, it is said, 'having placed thorns within.' If it is asked why, it is because his wrong grasp is that 'they partake of the finest requisites.' Therefore, even when partaking of rightfully obtained requisites, because it is taken in a way contrary to the Ājīvaka doctrine, he says they are said to eat having placed thorns within the requisites. 'Of a thorn-livelihood' (kaṇṭakavuttikā) means a livelihood together with the thorn as described. 'This is his own Pāḷi' means this is the Pāḷi composed by himself, which expounds Makkhali's doctrine, and thus it establishes the meaning as stated. The meaning is: there are some other external ascetics called 'those of a thorn-livelihood'; he says they are 'of blue birth' (nīlābhijāti). For they are especially devoted to the practice of self-mortification. Thus, they are called 'those of a thorn-livelihood' because they are as if living among thorns. 'Of blue birth' means one for whom there is an arising of blue, unwholesome states. The same applies to the others.

Amhākaṃ [Pg.43] saññojanagaṇṭho natthīti vādino bāhirakapabbajitā nigaṇṭhā. Ekameva sāṭakaṃ paridahantā ekasāṭakā. Kaṇhato parisuddho nīlo, tato pana lohitotiādinā yathākkamaṃ tassa parisuddhaṃ vādaṃ dassetuṃ ‘‘ime kirā’’tiādi vuttaṃ. Paṇḍaratarāti bhuñjananahānapaṭikkhepādivatasamāyogena parisuddhatarā kaṇhanīlamupādāya lohitassāpi parisuddhabhāvena vattabbato. Odātavasanāti odātavatthaparidahanā. Acelakasāvakāti ājīvakasāvakabhūtā. Te kira ājīvakaladdhiyā visuddhacittatāya nigaṇṭhehipi paṇḍaratarā haliddābhānampi purime upādāya parisuddhabhāvappattito. ‘‘Eva’’ntiādinā tassa chandāgamanaṃ dasseti. Nandādīnaṃ sāvakabhūtā pabbajitā ājīvakā. Tathā ājīvakiniyo. Nandādayo kira tathārūpaṃ ājīvakapaṭipattiṃ ukkaṃsaṃ pāpetvā ṭhitā, tasmā nigaṇṭhehi ājīvakasāvakehi pabbajitehi paṇḍaratarā vuttā paramasukkābhijātīti ayaṃ tassa laddhi.

The external ascetics who hold the view, 'For us, there is no knot of fetters,' are the Nigaṇṭhas. Those who wear only a single garment are 'single-robed' (ekasāṭakā). To show his doctrine of purification in sequence, it is said, 'These indeed,' etc., with the sequence: from black, one is purified to blue; then from that, to red, and so on. 'Whiter' (paṇḍaratarā) means purer due to their association with vows such as the rejection of eating and bathing, because even red is to be spoken of as pure in relation to black and blue. 'Clad in white' (odātavasanā) means wearing white garments. 'Disciples of the naked ones' (acelakasāvakā) means those who have become disciples of the Ājīvakas. It is said that due to their pure-mindedness through the Ājīvaka doctrine, they are even whiter than the Nigaṇṭhas, because they have attained a state of purity relative to the preceding categories, including those of turmeric color. By 'Thus,' etc., the commentator shows his biased inclination. The ascetics who have become disciples of Nanda and others are Ājīvakas. Similarly, there are female Ājīvakas. It is said that Nanda and others, having brought such Ājīvaka practices to a peak of excellence, remained thus; therefore, they are said to be whiter than the Nigaṇṭhas, the Ājīvaka disciples, and the ascetics, and are called 'of supremely white birth' (paramasukkābhijāti)—this is his doctrine.

Purisabhūmiyoti padhānaniddeso. Itthīnampi hetā bhūmiyo esa icchateva. Satta divaseti accantasaññogavacanaṃ, ettakampi mandā momūhāti. Sambādhaṭṭhānatoti mātukucchiṃ sandhāyāha. Rodanti ceva viravanti ca tamanussaritvā. Khedanaṃ, kīḷanañca khiḍḍāsaddeneva saṅgahetvā khiḍḍābhūmi vuttā. Padassa nikkhipanaṃ padanikkhipanaṃ. Yadā tathā padaṃ nikkhipituṃ samattho, tadā padavīmaṃsabhūmi nāmāti bhāvo. Vatāvatassa jānanakāle. Bhikkhu ca pannakotiādipi tesaṃ bāhirakānaṃ pāḷiyeva. Tattha pannakoti bhikkhāya vicaraṇako, tesaṃ vā paṭipattiyā paṭipannako. Jinoti jiṇṇo jarāvasena hīnadhātuko, attano vā paṭipattiyā paṭipakkhaṃ jinitvā ṭhito. So kira tathābhūto dhammampi kassaci na kathesi. Tenāha ‘‘na kiñci āhā’’ti. Oṭṭhavadanādivippakāre katepi khamanavasena na kiñci kathetītipi vadanti. Alābhinti ‘‘so na kumbhimukhā paṭiggaṇhātī’’tiādinā nayena mahāsīhanādasutte (dī. ni. 1.394; ma. ni. 1.155) vuttaalābhahetusamāyogena alābhiṃ. Tatoyeva jighacchādubbalaparetatāya sayanaparāyanaṭṭhena samaṇaṃ pannabhūmīti vadati.

'The stages of a person' (purisabhūmiyo) is a principal explanation. Indeed, he desires these stages for women as well. 'Seven days' (satta divase) is a term of continuous connection; for this long they are dull and deeply deluded. By 'from a constricted place' (sambādhaṭṭhānato), he speaks referring to the mother's womb. Remembering that, they weep and wail. The 'stage of play' (khiḍḍābhūmi) is so called because both torment and play are included under the single term 'play' (khiḍḍā). The placing of the foot is 'padanikkhipanaṃ.' When one is capable of placing the foot in such a way, then it is the state called the 'stage of investigating the foot placement' (padavīmaṃsabhūmi). At the time of knowing what is and is not proper conduct. The Pāḷi text beginning 'And the bhikkhu, the pannaka' is also the Pāḷi of those outsiders. There, 'pannaka' means one who wanders for alms, or one who has undertaken their practice. 'Jina' means one who is old and whose faculties are diminished due to age, or one who stands firm, having conquered the opposition through their own practice. It is said that such a one did not teach the Dhamma to anyone. Therefore, he said, 'He said nothing.' They also say that even when distortions of the lips, face, and so on were made, he said nothing due to forbearance. 'Not receiving' (alābhiṃ) means not receiving due to association with the causes for not receiving stated in the Mahāsīhanāda Sutta, in the manner of 'he does not accept from the mouth of a pot,' etc. For that very reason, due to being overcome by hunger and weakness, with the characteristic of being devoted to lying down, he calls the ascetic one in the 'fallen stage' (pannabhūmi).

Ājīvavuttisatānīti sattānamājīvabhūtāni jīvikāvuttisatāni. ‘‘Paribbājakasatānī’’ti vuccamānepi cesa sabhāvaliṅgamajānanto ‘‘paribbājakasate’’ti [Pg.44] vadati. Evamaññesupi. Tenāha ‘‘paribbājakapabbajjāsatānī’’ti. Nāgabhavanaṃ nāgamaṇḍalaṃ yathā ‘‘mahiṃsakamaṇḍala’’nti. Paramāṇuādi rajo. Pasuggahaṇena eḷakajāti gahitā. Migaggahaṇena rurugavayādi migajāti. Gaṇṭhimhīti phaḷumhi, pabbeti attho. Cātumahārājikādibrahmakāyikādivasena, tesañca antarabhedavasena bahū devā. Tattha cātumahārājikānaṃ ekaccaantarabhedo mahāsamayasuttena (dī. ni. 2.331) dīpetabbo. ‘‘So panā’’tiādinā ajānanto panesa bahū devepi satta eva vadatīti tassa appamāṇataṃ dasseti. Manussāpi anantāti dīpadesakulavaṃsājīvādivibhāgavasena. Pisācā eva pesācā, te aparapetādivasena mahantamahantā, bahutarāti attho. Bāhirakasamaye pana ‘‘chaddantadahamandākiniyo kuvāḷiyamucalindanāmena voharitā’’ti (dī. ni. ṭī. 1.168) ācariyena vuttaṃ.

'Hundreds of livelihood practices' (ājīvavuttisatāni) means hundreds of practices that are the livelihood of beings. Even when 'hundreds of wanderers' (paribbājakasatāni) is said, this Makkhali, not knowing the natural gender, says 'paribbājakasate.' The same applies in other cases. Therefore, the commentator says 'hundreds of goings-forth as wanderers' (paribbājakapabbajjāsatāni). The abode of nāgas is the nāga-circle, just as in 'mahiṃ sakamaṇḍalaṃ.' Dust (rajo) means atomic particles and so on. By the term 'animal' (pasu), the goat species is taken. By the term 'beast' (miga), beast species such as the ruru and gavaya are taken. 'In the knot' (gaṇṭhimhi) means in the joint, in the node. There are many deities by way of the realms of the Four Great Kings, the Brahmās, and so on, and by way of the internal distinctions among them. Among them, a certain internal distinction of the deities of the Four Great Kings should be shown by the Mahāsamaya Sutta. By the passage beginning 'But he,' the commentator shows Makkhali's lack of measure, in that, not knowing, he speaks of many deities as being only seven. Humans, too, are limitless, by way of the divisions of island, country, clan, lineage, livelihood, and so on. Pisācā are indeed pesācā; the meaning is that they are extremely numerous and great, by way of being other kinds of petas, and so on. However, in the external schools, it has been said by the teacher (Dhammapāla) that the Chaddanta and Mandākinī lakes are referred to by the names Kuvāḷiya and Mucalinda.

Gaṇṭhikāti pabbagaṇṭhikā. Pabbagaṇṭhimhi hi pavuṭasaddo. Mahāpapātāti mahātaṭā. Pārisesanayena khuddakapapātasatāni. Evaṃ supinesupi. ‘‘Mahākappino’’ti idaṃ ‘‘mahākappāna’’nti atthato veditabbaṃ. Saddato panesa ajānanto evaṃ vadatīti na vicāraṇakkhamaṃ. Tathā ‘‘cullāsīti satasahassānī’’ti idampi. So hi ‘‘caturāsīti satasahassānī’’ti vattumasakkonto evaṃ vadati. Saddaracakā pana ‘‘caturāsītiyā tulopo, cassa cu, rassa lo, dvittañcā’’ti vadanti. Ettakā mahāsarāti etappamāṇavatā mahāsarato, sattamahāsaratoti vuttaṃ hoti. Kirāti tassa vādānussavane nipāto. Paṇḍitopi…pe… na gacchati, kasmā? Sattānaṃ saṃsaraṇakālassa niyatabhāvato.

The term 'gaṇṭhikā' refers to trees with knots. Indeed, the word 'pavuṭṭha' is used in the sense of a knot. 'Mahāpapātā' means great chasms or great cliffs. By the method of taking what remains, it means hundreds of small chasms. Thus it should be understood also in dreams. This word 'mahākappino' should be understood in meaning as 'mahākappānaṃ'. But from a grammatical point of view, the idea that he speaks thus without knowing is not worthy of consideration. Similarly, this phrase 'cullāsīti satasahassāni' is also not worthy of consideration. Indeed, he, being unable to say 'caturāsīti satasahassāni', speaks thus. However, grammarians say: 'In 'caturāsīti', there is elision of the syllable 'tu', 'ca' becomes 'cu', 'ra' becomes 'la', and there is doubling of 'la'.' The phrase 'ettakā mahāsarā' means 'from the great lakes of such a measure'; that is to say, 'from the seven great lakes'. The particle 'kira' occurs in the sense of hearsay regarding his doctrine. Even a wise person... does not go beyond. Why? Because the duration of beings' wandering in saṃsāra is fixed.

‘‘Acelakavatena vā aññena vā yena kenacī’’ti vuttamatidisati ‘‘tādisenevā’’ti iminā. Tapokammenāti tapakaraṇena. Etthāpi ‘‘tādisenevā’’ti adhikāro. Yo…pe… visujjhati, so aparipakkaṃ kammaṃ paripāceti nāmāti yojanā. Antarāti caturāsītimahākappasatasahassānamabbhantare. Phussa phussāti patvā patvā. Vuttaparimāṇaṃ kālanti caturāsītimahākappasatasahassapamāṇaṃ kālaṃ. Idaṃ vuttaṃ hoti – aparipakkaṃ saṃsaraṇanimittaṃ kammaṃ sīlādinā sīghaṃyeva visuddhappattiyā [Pg.45] paripāceti nāma. Paripakkaṃ kammaṃ phussa phussa kālena paripakkabhāvānāpādanena byantiṃ vigamanaṃ karoti nāmāti. Doṇenāti pariminanadoṇatumbena. Rūpakavasenattho labbhatīti vuttaṃ ‘‘mitaṃ viyā’’ti. Na hāpanavaḍḍhanaṃ paṇḍitabālavasenāti dasseti ‘‘na saṃsāro’’tiādinā. Vaḍḍhanaṃ ukkaṃso. Hāpanaṃ avakaṃso.

With this phrase 'tādiseneva', he refers to the meaning stated as 'either by the practice of a naked ascetic or by any other whatsoever'. 'Tapokammena' means by the performance of austerity. Here too, the word 'tādiseneva' is the governing phrase. The construction is: Whoever... is purified, he is said to ripen unripened kamma. 'Antarā' means within eighty-four hundred thousand great eons. 'Phussa phussa' means having reached, having reached. 'Vuttaparimāṇaṃ kālaṃ' means for a period of time measured by eighty-four hundred thousand great eons. This is what is meant: one is said to ripen unripened kamma, which is the cause for wandering in saṃsāra, quickly by means of virtue and so on for the attainment of purity. One is said to bring about the cessation of ripened kamma by reaching it again and again and, in time, by not bringing it to a state of ripeness. 'Doṇena' means by a measuring basket. Because the meaning is obtained by way of a metaphor, it is said 'mitaṃ viya' (like something measured). With 'na saṃsāro', etc., he shows that there is no decrease or increase on account of the wise and the foolish. Increase is excellence (ukkaṃso); decrease is decline (avakaṃso).

Katasuttaguḷeti katasuttavaṭṭiyaṃ. Paletīti pareti yathā ‘‘abhisamparāyo’’ti, (mahāni. 69; cūḷani. 85; paṭi. ma. 3.4) ra-kārassa pana la-kāraṃ katvā evaṃ vuttaṃ yathā ‘‘palibuddho’’ti (cūḷani. 15; mi. pa. 3.6). So ca curādigaṇavasena gatiyanti vuttaṃ ‘‘gacchatī’’ti. Imāya upamāya cesa sattānaṃ saṃsāro anukkamena khīyateva, na vaḍḍhati paricchinnarūpattāti imamatthaṃ vibhāvetīti āha ‘‘sutte khīṇe’’tiādi. Tatthevāti khīyanaṭṭhāneyeva.

By 'katasuttaguḷe' is meant on a made ball of thread. 'Paleti' means 'pareti' (reaches), just as in 'abhisamparāyo'. Furthermore, having changed the letter 'r' to the letter 'l', it is thus stated, just as in 'palibuddho'. And that word, by virtue of belonging to the curādi group of roots, occurs in the meaning of 'going'; therefore, 'gacchati' is said. And by this simile, he clarifies this meaning: 'The saṃsāra of beings is only exhausted in sequence, it does not increase, because its nature is delimited.' Therefore, he said 'sutte khīṇe' (when the thread is exhausted), etc. 'Tattheva' means in the very place of exhaustion.

Ajitakesakambalavādavaṇṇanā

The Description of the Doctrine of Ajita Kesakambala

171. Dinnanti deyyadhammasīsena dānacetanāyeva vuttā. Taṃmukhena ca phalanti dasseti ‘‘dinnassa phalābhāva’’nti iminā. Dinnañhi mukhyato annādivatthu, taṃ kathamesa paṭikkhipissati. Esa nayo yiṭṭhaṃ hutanti etthāpi. Sabbasādhāraṇaṃ mahādānaṃ mahāyāgo. Pāhunabhāvena kattabbasakkāro pāhunakasakkāro. Phalanti ānisaṃsaphalaṃ, nissandaphalañca. Vipākoti sadisaphalaṃ. Caturaṅgasamannāgate dāne ṭhānantarādipatti viya hi ānisaṃso, saṅkhabrāhmaṇassa dāne (jā. 1.10.39) tāṇalābhamattaṃ viya nissando, paṭisandhisaṅkhātaṃ sadisaphalaṃ vipāko. Ayaṃ loko, paralokoti ca kammunā laddhabbo vutto phalābhāvameva sandhāya paṭikkhipanato. Paccakkhadiṭṭho hi loko kathaṃ tena paṭikkhitto siyā. ‘‘Sabbe tattha tattheva ucchijjantī’’ti iminā kāraṇamāha, yattha yattha bhavayoniādīsu ṭhitā ime sattā, tattha tattheva ucchijjanti, nirudayavināsavasena vinassantīti attho. Tesūti mātāpitūsu. Phalābhāvavaseneva vadati, na mātāpitūnaṃ, nāpi tesu idāni kariyamānasakkārāsakkārānamabhāvavasena tesaṃ loke paccakkhattā. Pubbuḷassa viya imesaṃ sattānaṃ uppādo nāma kevalo, na cavitvā āgamanapubbako atthīti dassanatthaṃ [Pg.46] ‘‘natthi sattā opapātikā’’ti vuttanti āha ‘‘cavitvā upapajjanakā sattā nāma natthī’’ti. Samaṇena nāma yāthāvato jānantena kassaci akathetvā saññatena bhavitabbaṃ, aññathā ahopurisikā nāma siyā. Kiñhi paro parassa karissati, tathā ca attano sampādanassa kassaci avassayo eva na siyā tattha tattheva ucchijjanatoti imamatthaṃ sandhāya ‘‘ye imañca…pe… pavedentī’’ti āha. Ayaṃ aṭṭhakathāvasesako attho.

171. By 'dinnaṃ', only the volition for giving, with the gift-object as its basis, is stated. And with that volition as the principal thing, the fruit is also stated. He shows this meaning with the phrase 'dinnassa phalābhāvaṃ' (the non-existence of fruit for what is given). Indeed, 'dinnaṃ' is primarily an object such as food; how could this Ajita reject that? This same method should be understood here in 'yiṭṭhaṃ' (what is sacrificed) and 'hutaṃ' (what is offered) as well. A great gift common to all is a 'mahāyāga' (great sacrifice). Homage to be paid by way of being a guest is 'pāhunakasakkāra'. 'Phalaṃ' (fruit) is the fruit of benefit and the fruit of consequence. 'Vipāka' (result) is the corresponding fruit. Indeed, in a gift endowed with four factors, the benefit should be understood as being like the attainment of rank, etc.; the consequence, as being like the mere gaining of protection in the gift of Saṅkha the brahmin; the corresponding fruit, called rebirth-linking, is the 'vipāka'. 'This world' and 'the next world' are said to be attainable through kamma; they are rejected with reference only to the non-existence of fruit. Indeed, how could the world which is directly perceived be rejected by him? With 'All are annihilated right there', he states the reason. The meaning is: wherever these beings are established, in whatever existences, origins, etc., they are annihilated right there; they perish by way of non-arising and destruction. 'Tesu' means regarding mother and father. He speaks only on account of the non-existence of fruit; he does not say that mother and father do not exist, nor does he speak on account of the non-existence of homage or lack of homage being done to them now, because they are directly perceptible in the world. To show that the arising of these beings is merely like the arising of a water bubble, and is not preceded by coming here after passing away from somewhere else, it is said, 'There are no spontaneously arisen beings'. Therefore, he says, 'There are no beings who are reborn after passing away'. A samana who knows things as they really are should be restrained, not speaking to anyone; otherwise, it would be a mere manly deed, alas! Indeed, what can one person do for another? And thus, there would be no reliance on anyone for one's own accomplishment, because of annihilation right there. With this meaning in mind, he said, 'Those who... proclaim this...' etc. This is the meaning remaining from the commentary.

Catūsu mahābhūtesu niyutto cātumahābhūtiko, atthamattato pana dassetuṃ ‘‘catumahābhūtamayo’’ti vuttaṃ. Yathā hi mattikāya nibbattaṃ bhājanaṃ mattikāmayaṃ, evamayampi catūhi mahābhūtehi nibbatto catumahābhūtamayoti vuccati. Ajjhattikapathavīdhātūti sattasantānagatā pathavīdhātu. Bāhirapathavīdhātunti bahiddhā mahāpathaviṃ, tena pathavīyeva kāyoti dasseti. Anugacchatīti anubandhati. Ubhayenāpīti padadvayenapi. Upeti upagacchatīti bāhirapathavikāyato tadekadesabhūtā pathavī āgantvā ajjhattikabhāvappatti hutvā sattabhāvena saṇṭhitā, sā ca mahāpathavī ghaṭādigatapathavī viya idāni tameva bāhiraṃ pathavikāyaṃ samudāyabhūtaṃ puna upeti upagacchati, sabbaso tena bāhirapathavikāyena nibbisesataṃ ekībhāvameva gacchatīti attho. Āpādīsupi eseva nayoti ettha pajjunnena mahāsamuddato gahitaāpo viya vassodakabhāvena punapi mahāsamuddaṃ, sūriyaraṃsito gahitaindaggisaṅkhātatejo viya punapi sūriyaraṃsiṃ, mahāvāyukkhandhato niggatamahāvāto viya punapi mahāvāyukkhandhaṃ upeti upagacchatīti parikappanāmattena diṭṭhigatikassa adhippāyo.

That which is connected with the four great elements is 'cātumahābhūtiko' (of the four great elements); but to show the meaning by way of its essence, it is said to be 'catumahābhūtamayo' (consisting of the four great elements). For just as a pot produced from clay is 'mattikāmayaṃ' (clay-made), so too this being, produced from the four great elements, is called 'catumahābhūtamayo'. By 'ajjhattikapathavīdhātu' (internal earth element) is meant the earth element that has gone into the continuum of a being. By 'bāhirapathavīdhātu' (external earth element) is meant the great earth outside; by this, he shows that the body is indeed earth. By 'anugacchati' (it follows) is meant 'anubandhati' (it accompanies). By 'ubhayenāpi' (by both) is meant by the pair of words. By 'upeti' (it approaches) and 'upagacchati' (it goes to) is meant that the earth, having become a part of the external earth-body, having come and attained the state of being internal, is established as a being; and that internal earth, just as the great earth approaches the earth that has gone into a pot, etc., now again approaches and goes to that very external earth-body, which has become an aggregate; it goes completely to a state of non-differentiation, to oneness itself with that external earth-body—this is the meaning. In the phrase 'The same method applies to the water element, etc.', here, the intention of one holding a wrong view is by way of mere speculation: just as the water element taken from the great ocean by the rain-god, having become rainwater, again approaches and goes to the great ocean; just as the fire element, called fire from tinder taken from the sun's rays, again approaches and goes to the sun's rays; just as the great wind that has gone out from the great mass of wind again approaches and goes to the great mass of wind.

Manacchaṭṭhāni indriyānīti manameva chaṭṭhaṃ yesaṃ cakkhusotaghānajivhākāyānaṃ, tāni indriyāni. Ākāsaṃ pakkhandanti tesaṃ visayabhāvāti vadanti. Visayīgahaṇena hi visayāpi gahitā eva honti. Kathaṃ gaṇitā mañcapañcamāti āha ‘‘mañco ceva…pe… attho’’ti. Āḷāhanaṃ susānanti atthato ekaṃ. Guṇāguṇapadānīti guṇadosakoṭṭhāsāni. Sarīrameva vā padāni taṃtaṃkiriyāya pajjitabbato. Pārāvatapakkhivaṇṇānīti pārāvatassa nāma pakkhino vaṇṇāni. ‘‘Pārāvatapakkhavaṇṇānī’’ti pāṭho, pārāvatasakuṇassa pattavaṇṇānīti attho. Bhasmantāti [Pg.47] chārikāpariyantā. Tenāha ‘‘chārikāvasānamevā’’ti. Āhutisaddenettha ‘‘dinnaṃ yiṭṭhaṃ huta’’nti vuttappakāraṃ dānaṃ sabbampi gahitanti dasseti ‘‘pāhunakasakkārādibhedaṃ dinnadāna’’nti iminā, virūpekasesaniddeso vā esa. Atthoti adhippāyato attho saddato tassa anadhigamitattā. Evamīdisesu. Dabbanti muyhantīti dattū, bālapuggalā, tehi dattūhi. Kiṃ vuttaṃ hotīti āha ‘‘bālā dentī’’tiādi. Pāḷiyaṃ ‘‘loko atthī’’ti mati yesaṃ te atthikā, ‘‘atthī’’ti cedaṃ nepātikapadaṃ, tesaṃ vādo atthikavādo, taṃ atthikavādaṃ.

By 'manacchaṭṭhāni indriyāni' (the faculties with mind as the sixth) is meant those faculties—eye, ear, nose, tongue, and body—of which mind itself is the sixth. They say that they leap into space, because that is their object-sphere. For by grasping that which has an object, the objects are indeed grasped. 'How are they counted as 'mañcapañcamā' (the fifth with the bed)?' To this question, he says, 'The bed and so on... this is the meaning.' 'Āḷāhanaṃ' (cremation ground) and 'susānaṃ' (charnel ground) are one in meaning. By 'guṇāguṇapadāni' (terms of virtue and non-virtue) is meant portions of merit and demerit. Or, the body itself is called 'padāni' (terms) because it is to be reached through various actions. By 'pārāvatapakkhivaṇṇāni' (colors of a pigeon-like bird) is meant the colors of a bird called a 'pārāvata'. There is the reading 'pārāvatapakkhavaṇṇāni', meaning the colors of the feathers of the 'pārāvata' bird. By 'bhasmantā' (ending in ashes) is meant having ashes as their end. Therefore, he says, 'ending in ashes indeed'. By the term 'āhuti' (offering) here, all kinds of giving of the type stated as 'dinnaṃ yiṭṭhaṃ hutaṃ' (what is given, sacrificed, and offered) are included; this meaning he shows with the phrase 'dinnadānaṃ' (a given gift) which has distinctions such as honor to guests, etc. Or, this is a designation by one remaining item from a dissimilar group. By 'attho' (meaning) is meant the meaning by way of intention, because its literal meaning is not obtained. Thus it should be understood by the wise in such instances. Because fools are confused (`dandanti`, `muyhanti`), they are called `dattū`, that is, foolish individuals. As to what is said by them, he says, 'Fools give,' etc. In the Pāli, those whose opinion is 'the world exists' are 'atthikā' (existence-theorists). And this 'atthī' is a particle. Their doctrine is 'atthikavādo' (the doctrine of existence); that doctrine of existence.

Tatthāti tesu yathāvuttesu tīsu micchāvādīsu. Kammaṃ paṭibāhati akiriyavādibhāvato. Vipākaṃ paṭibāhati sabbena sabbaṃ āyatiṃ upapattiyā paṭikkhipanato. Vipākanti ca ānisaṃsanissandasadisaphalavasena tividhampi vipākaṃ. Ubhayaṃ paṭibāhati sabbaso hetupaṭisedhaneneva phalassāpi paṭisedhitattā. Ubhayanti ca kammaṃ vipākampi. So hi ‘‘ahetū appaccayā sattā saṃkilissanti, visujjhanti cā’’ti vadanto kammassa viya vipākassāpi saṃkilesavisuddhīnaṃ paccayattābhāvajotanato tadubhayaṃ paṭibāhati nāma. Vipāko paṭibāhito hoti asati kammasmiṃ vipākābhāvato. Kammaṃ paṭibāhitaṃ hoti asati vipāke kammassa niratthakatāpattito. Itīti vuttatthanidassanaṃ. Atthatoti sarūpato, visuṃ visuṃ taṃtaṃdiṭṭhidīpakabhāvena pāḷiyaṃ āgatāpi tadubhayapaṭibāhakāvāti attho. Paccekaṃ tividhadiṭṭhikā eva te ubhayapaṭibāhakattā. ‘‘Ubhayappaṭibāhakā’’ti hi hetuvacanaṃ hetugabbhattā tassa visesanassa. Ahetukavādā cevātiādi paṭiññāvacanaṃ tapphalabhāvena nicchitattā. Tasmā vipākapaṭibāhakattā natthikavādā, kammapaṭibāhakattā akiriyavādā, tadubhayapaṭibāhakattā ahetukavādāti yathālābhaṃ hetuphalatāsambandho veditabbo. Yo hi vipākapaṭibāhanena natthikadiṭṭhiko ucchedavādī, so atthato kammapaṭibāhanena akiriyadiṭṭhiko, ubhayapaṭibāhanena ahetukadiṭṭhiko ca hoti. Sesadvayepi eseva nayo.

By 'tattha' (therein) is meant among those three wrong views as stated. One denies action (kamma) because of being an advocate of non-action. One denies result (vipāka) because of completely rejecting rebirth in a future life. And 'result' refers to the threefold result by way of benefit-fruit, outflowing-fruit, and similar-fruit. One denies both because by completely rejecting the cause, the fruit is also rejected. And 'both' refers to action and result. For he, by saying, "Beings are defiled and purified without cause, without condition," is said to deny both, because he indicates the non-existence of conditionality for defilement and purification, which are the result, just as for action. When there is no action, the result is denied, because of the absence of result. When there is no result, action is denied, because action attains a state of being fruitless. The word 'iti' (thus) indicates the meaning that has been stated. By 'atthato' (in essence) is meant by its intrinsic nature; even though they appear separately in the Pāli as illuminating each individual wrong view, in essence they are deniers of both—this is the meaning. They are each indeed holders of the three types of wrong view because they are deniers of both. For the phrase 'ubhayappaṭibāhakā' (deniers of both) is a word expressing a reason, because that qualifier has a reason embedded within it. The statement 'Ahetukavādā' (advocates of causelessness), etc., is a declaration of their position, because it is determined as its fruit. Therefore, because they deny the result, they are 'natthikavādā' (nihilists); because they deny action, they are 'akiriyavādā' (advocates of non-action); and because they deny both, they are 'ahetukavādā' (advocates of causelessness). Thus, the relationship of cause and effect should be understood as is appropriate. For a person who, by denying the result, is a nihilist with the view of annihilationism, is, in essence, also one with the view of non-action by denying action, and one with the view of causelessness by denying both. In the remaining two cases as well, this same method applies.

‘‘Ye vā panā’’tiādinā tesamanudiṭṭhikānaṃ niyāmokkantivinicchayo vutto. Tattha tesanti pūraṇādīnaṃ. Sajjhāyantīti taṃ diṭṭhidīpakaṃ ganthaṃ yathā [Pg.48] tathā tehi kataṃ uggahetvā paṭhanti. Vīmaṃsantīti tassa atthaṃ vicārenti. ‘‘Tesa’’ntiādi vīmaṃsanākāradassanaṃ. ‘‘Karoto…pe… ucchijjatī’’ti evaṃ vīmaṃsantānaṃ tesanti sambandho. Tasmiṃ ārammaṇeti yathāparikappite kammaphalābhāvādike ‘‘karoto na karīyati pāpa’’ntiādi nayappavattāya micchādassanasaṅkhātāya laddhiyā ārammaṇe. Micchāsati santiṭṭhatīti micchāsatisaṅkhātā laddhisahagatā taṇhā santiṭṭhati. ‘‘Karoto na karīyati pāpa’’ntiādivasena hi anussavūpaladdhe atthe tadākāraparivitakkanehi saviggahe viya sarūpato cittassa paccupaṭṭhite cirakālaparicayena ‘‘evameta’’nti nijjhānakkhamabhāvūpagamane, nijjhānakkhantiyā ca tathā tathā gahite punappunaṃ tatheva āsevantassa bahulīkarontassa micchāvitakkena samānīyamānā micchāvāyāmupatthambhitā ataṃsabhāvampi ‘‘taṃsabhāva’’nti gaṇhantī micchāladdhisahagatā taṇhā musā vitathaṃ saraṇato pavattanato micchāsatīti vuccati. Caturaṅguttaraṭīkāyampi (a. ni. aṭṭha. 2.4.30) cesa attho vuttoyeva. Micchāsaṅkappādayo viya hi micchāsati nāma pāṭiyekko koci dhammo natthi, taṇhāsīsena gahitānaṃ catunnampi akusalakkhandhānametaṃ adhivacananti majjhimāgamaṭṭhakathāyampi sallekhasuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 1.83) vuttaṃ.

By the text beginning with 'Ye vā panā,' the determination of entering a fixed course for those who follow their views is stated. Therein, 'of them' refers to Pūraṇa and others. 'They recite' means that having learned the text that illuminates that view, composed by them in whatever manner, they recite it. 'They examine' means they investigate its meaning. The phrase beginning with 'Of them' shows the manner of examination. The connection should be made thus: for them who examine in this way, 'For one who acts... is annihilated.' 'In that object' means in the object of the doctrine called wrong view, which proceeds according to the principle 'For one who acts, evil is not done,' etc., in what is conceived as the absence of kamma and its fruit, and so on. 'Wrong mindfulness becomes established' means that craving accompanied by the doctrine, designated as wrong mindfulness, becomes established. Indeed, when the meaning obtained through tradition—by way of such statements as, 'For one who acts, evil is not done'—presents itself to the mind in its own form, as if with a body, through reflections of that same form; and when, through long familiarity, it reaches a state of being fit for contemplation as 'This is so'; and when, through tolerance for contemplation, it is grasped in such and such a way; for one who repeatedly resorts to it and cultivates it in that very way, the craving accompanied by wrong view—which is led on by wrong thought, supported by wrong effort, and which takes even what is not its true nature to be its true nature—is called 'wrong mindfulness' because it occurs by remembering falsely and erroneously. This meaning is also stated in the Caturaṅguttaraṭīkā. Indeed, like wrong intention and so on, there is no separate phenomenon whatsoever called 'wrong mindfulness'; it is a designation for the four unwholesome aggregates taken with craving as their head. This is also stated in the commentary to the Majjhima Nikāya, in the exposition of the Sallekha Sutta.

Cittaṃ ekaggaṃ hotīti yathāsakaṃ vitakkādipaccayalābhena tasmiṃ ārammaṇe avaṭṭhitatāya anekaggataṃ pahāya ekaggaṃ appitaṃ viya hoti, cittasīsena cettha micchāsamādhi eva vutto. So hi paccayavisesehi laddhabhāvanābalo īdise ṭhāne samādhānapatirūpakakiccakaroyeva hoti vālavijjhanādīsu viyāti daṭṭhabbaṃ. Javanāni javantīti anekakkhattuṃ tenākārena pubbabhāgiyesu javanavāresu pavattesu sanniṭṭhānabhūte sabbapacchime javanavāre satta javanāni javanti. ‘‘Paṭhamajavane satekicchā honti, tathā dutiyādīsū’’ti idaṃ dhammasabhāvadassanameva, na pana tasmiṃ khaṇe tesaṃ tikicchā kenaci sakkā kātunti dassanaṃ tesveva ṭhatvā sattamajavanassa avassamuppajjamānassa nivattituṃ asakkuṇeyyattā, evaṃ lahuparivatte ca cittavāre ovādānusāsana vasena tikicchāya asambhavato. Tenāha ‘‘buddhānampi atekicchā anivattino’’ti[Pg.49]. Ariṭṭhakaṇṭakasadisāti ariṭṭhabhikkhukaṇṭakasāmaṇerasadisā, te viya atekicchā anivattino micchādiṭṭhigatikāyeva jātāti vuttaṃ hoti.

'The mind becomes one-pointed' means that by obtaining its respective conditions, such as initial thought, and due to being settled on that object, having abandoned non-one-pointedness, it becomes one-pointed as if fixed in absorption. And here, under the heading of 'mind,' it is wrong concentration that is spoken of. For it, having gained the power of cultivation through special conditions, in such a case only performs a function that is a counterfeit of concentration, as in piercing a horsehair, etc.; thus it should be understood. 'Impulsions run' means that when the preliminary series of impulsions have occurred many times in that manner, in the very last series of impulsions, which is the determining one, seven impulsions run. The statement, 'In the first impulsion they are curable, and likewise in the second, etc.,' is merely a statement of the nature of things; it is not a statement that at that moment a cure for them can be effected by anyone. This is because it is impossible to turn back the seventh impulsion, which will inevitably arise while one is in those preceding impulsions, and because in such a swiftly changing cognitive series, a cure by way of advice and instruction is impossible. Therefore, he said, 'They are incurable and irreversible even for the Buddhas.' 'Like Ariṭṭha and Kaṇḍaka' means similar to the monk Ariṭṭha and the novice Kaṇḍaka. It is said that, like them, having become incurable and irreversible, they are destined for a state of wrong view.

Tatthāti tesu tīsu micchādassanesu. Koci ekaṃ dassanaṃ okkamatīti yassa ekasmiṃyeva abhiniveso, āsevanā ca pavattā, so ekameva dassanaṃ okkamati. Koci dve, koci tīṇipīti yassa dvīsu, tīsupi vā abhiniveso, āsevanā ca pavattā, so dve, tīṇipi okkamati, etena pana vacanena yā pubbe ‘‘iti sabbepete atthato ubhayappaṭibāhakā’’tiādinā ubhayappaṭibāhakatāmukhena dīpitā atthato siddhā sabbadiṭṭhikatā, sā pubbabhāgiyā. Yā pana micchattaniyāmokkantibhūtā, sā yathāsakaṃ paccayasamudāgamasiddhito bhinnārammaṇānaṃ viya visesādhigamānaṃ ekajjhaṃ anuppattiyā aññamaññaṃ abbokiṇṇā evāti dasseti. ‘‘Ekasmiṃ okkantepī’’tiādinā tissannampi diṭṭhīnaṃ samānasāmatthiyataṃ, samānaphalatañca vibhāveti. Saggāvaraṇādinā hetā samānasāmatthiyā ceva samānaphalā ca, tasmā tissopi cetā ekassa uppannāpi abbokiṇṇā eva, ekāya vipāke dinne itarā tassā anubalappadāyikāyoti daṭṭhabbaṃ. ‘‘Patto saggamaggāvaraṇañcevā’’tiādiṃ vatvā ‘‘abhabbo’’tiādinā tadevatthaṃ āvikaroti. Mokkhamaggāvaraṇanti nibbānapathabhūtassa ariyamaggassa nivāraṇaṃ. Pagevāti paṭikkhepatthe nipāto, mokkhasaṅkhātaṃ pana nibbānaṃ gantuṃ kā nāma kathāti attho. Apica pagevāti pā eva, paṭhamatarameva mokkhaṃ gantumabhabbo, mokkhagamanatopi dūrataramevāti vuttaṃ hoti. Evamaññatthāpi yathārahaṃ.

'Therein' refers to those three wrong views. 'Someone enters into one view' means that for a person in whom adherence and cultivation have arisen in only one view, they enter into just one view. 'Someone two, someone even three' means that for a person in whom adherence and cultivation have arisen in two or even three views, they enter into two or even three. But by this statement it is shown that the state of holding all views—which was previously explained by way of being obstructors of both, with the text beginning, 'Thus all these, in essence, are obstructors of both,' and which is established in essence—is preliminary. But that state of holding all views which constitutes entry into the fixed course of wrongness, he shows, are unmixed with one another due to not arising together—like the special attainments which have different objects and are established through the coming together of their respective conditions. By the text beginning, 'Even when one has entered into one,' it clarifies the equal effectiveness and equal result of all three views. For by being an obstruction to heaven and so on, these views are of equal effectiveness and have an equal result. Therefore, even if all three of these arise in one person, they are unmixed. When one gives its result, the others give supporting strength to it; thus it should be understood. Having stated, 'He has reached the obstruction to heaven and the path,' and so on, he then reveals that very meaning with 'he is incapable,' and so on. 'Obstruction to the path to liberation' means the hindrance to the noble path, which is the path to Nibbāna. 'Let alone' (pageva) is a particle in the sense of rejection; the meaning is, 'What is there to say of going to Nibbāna, called liberation?' Moreover, pageva can be analyzed as pā eva; it is said that one is incapable of going to liberation from the very outset; one is very far indeed from going to liberation. In this way, it should be understood appropriately in other cases as well.

‘‘Vaṭṭakhāṇu nāmesa satto’’ti idaṃ vacanaṃ neyyatthameva, na nītatthaṃ. Tathā hi vuttaṃ papañcasūdaniyaṃ nāma majjhimāgamaṭṭhakathāyaṃ ‘‘kiṃ panesa ekasmiṃyeva attabhāve niyato hoti, udāhu aññasmimpīti? Ekasmiṃyeva niyato, āsevanavasena pana bhavantarepi taṃ taṃ diṭṭhiṃ rocetiyevā’’ti (ma. ni. aṭṭha. 3.103). Akusalañhi nāmetaṃ abalaṃ dubbalaṃ, na kusalaṃ viya sabalaṃ mahābalaṃ, tasmā ‘‘ekasmiṃyeva attabhāve niyato’’ti tattha vuttaṃ. Aññathā sammattaniyāmo viya micchattaniyāmopi accantiko siyā, na ca accantiko. Yadevaṃ vaṭṭakhāṇujotanā kathaṃ yujjeyyāti āha [Pg.50] ‘‘āsevanavasenā’’tiādi, tasmā yathā sattaṅguttarapāḷiyaṃ ‘‘sakiṃ nimuggopi nimuggo eva bālo’’ti [a. ni. 7.15 (atthato samānaṃ)] vuttaṃ, evaṃ vaṭṭakhāṇujotanāpi vuttā. Yādise hi paccaye paṭicca ayaṃ taṃ taṃ dassanaṃ okkanto, puna kadāci tappaṭipakkhe paccaye paṭicca tato sīsukkhipanamassa na hotīti na vattabbaṃ. Tasmā tattha, (ma. ni. aṭṭha. 3.102) idha ca aṭṭhakathāyaṃ ‘‘evarūpassa hi yebhuyyena bhavato vuṭṭhānaṃ nāma natthī’’ti yebhuyyaggahaṇaṃ kataṃ, iti āsevanavasena bhavantarepi taṃtaṃdiṭṭhiyā rocanato yebhuyyenassa bhavato vuṭṭhānaṃ natthīti katvā vaṭṭakhāṇuko nāmesa jāto, na pana micchattaniyāmassa accantikatāyāti nīharitvā ñātabbatthatāya neyyatthamidaṃ, na nītatthanti veditabbaṃ. Yaṃ sandhāya abhidhammepi ‘‘arahā, ye ca puthujjanā maggaṃ na paṭilabhissanti, te rūpakkhandhañca na parijānanti, vedanākkhandhañca na parijānissantī’’tiādi (yama. 1.khandhayamaka 210) vuttaṃ. Pathavigopakoti yathāvuttakāraṇena pathavipālako. Tadatthaṃ samatthetuṃ ‘‘yebhuyyenā’’tiādi vuttaṃ.

“The being called ‘a stump in the cycle’” — this statement is of interpretable meaning (neyyattha), not of definitive meaning (nītattha). For it is said in the Papañcasūdanī, the commentary on the Majjhima Nikāya: “Is this person fixed in one existence only, or in others as well? He is fixed in one only, but due to habitual cultivation, he may incline toward that same view in future existences as well.” For this unwholesome state is weak and feeble; it is not strong and powerful like a wholesome state. Therefore, it is said there, “fixed in one existence only.” Otherwise, like the fixed course of rightness, the fixed course of wrongness would also be absolute, but it is not absolute. If so, how then can the illustration of the ‘stump in the cycle’ be fitting? To this, he said, “due to habitual cultivation,” etc. Therefore, just as it is said in the Aṅguttara Nikāya, Book of Sevens, “A fool, having sunk once, is sunk indeed,” so too is the illustration of the ‘stump in the cycle’ stated. For it cannot be said that this person, who has adopted a particular view depending on certain conditions, will never lift his head from that state when, at some time, he depends on opposing conditions. Therefore, in that commentary and in this commentary here, the word “generally” is used: “For such a person, there is generally no rising up from existence.” Thus, because he inclines toward that same view in a future existence due to habitual cultivation, and because for him there is generally no rising up from existence, he comes to be called ‘a stump in the cycle’—but not because of the absolute nature of the fixed course of wrongness. Because its meaning must be drawn out, it should be understood that this is of interpretable meaning, not of definitive meaning. In reference to this, it is also said in the Abhidhamma: “The Arahant, and those ordinary persons who will not attain the path, they do not fully comprehend the form aggregate, and they will not fully comprehend the feeling aggregate,” etc. ‘Guardian of the earth’ means a protector of the earth for the reason stated. To support that meaning, the phrase “for the most part” and so on was stated.

Evaṃ micchādiṭṭhiyā paramasāvajjānusārena sotūnaṃ satimuppādento ‘‘tasmā’’tiādimāha. Tattha tasmāti yasmā evaṃ saṃsārakhāṇubhāvassāpi paccayo apaṇṇakajāto, tasmā parivajjeyyāti sambandho. Akalyāṇajananti kalyāṇadhammavirahitajanaṃ asādhujanaṃ. Āsīvisanti āsumāgatahalāhalaṃ. Bhūtikāmoti diṭṭhadhammikasamparāyikaparamatthānaṃ vasena attano guṇehi vuḍḍhikāmo. Vicakkhaṇoti paññācakkhunā vividhatthassa passako, dhīroti attho.

Thus, arousing mindfulness in the listeners by reflecting on the extremely blameworthy nature of wrong view, he said, “Therefore,” etc. Here, “therefore” means: because in this way it becomes a fruitless condition for even the state of being a stump in the cycle of rebirth, therefore one should avoid it—this is the connection. “An ignoble person” means a person devoid of virtuous qualities, an unrighteous person. “Āsīvisaṃ” (a viper) means that which has a swift-acting deadly poison. “Desiring welfare” means one who desires growth in his own qualities with regard to benefit in this life, benefit in future lives, and the ultimate benefit. “Wise” means one who sees various meanings with the eye of wisdom; the meaning is “a wise person.”

Pakudhakaccāyanavādavaṇṇanā

An Exposition of the Doctrine of Pakudha Kaccāyana

174. ‘‘Akaṭā’’ti ettha ta-kārassa ṭa-kārādesoti āha ‘‘akatā’’ti, samena, visamena vā kenacipi hetunā akatā, na vihitāti attho. Tathā akaṭavidhāti etthāpi. Natthi katavidho karaṇavidhi etesanti akaṭavidhā. Padadvayenāpi loke kenaci hetupaccayena nesaṃ anibbattabhāvaṃ dasseti. Tenāha ‘‘evaṃ karohī’’tiādi. Iddhiyāpi na nimmitāti kassaci iddhimato cetovasippattassa puggalassa, devassa, issarādino ca iddhiyāpi na nimmitā. Animmāpitāti kassaci [Pg.51] animmāpitā. Kāmaṃ saddato yuttaṃ, atthato ca purimena samānaṃ, tathāpi pāḷiyamaṭṭhakathāyañca anāgatameva agahetabbabhāve kāraṇanti dasseti ‘‘taṃ neva pāḷiya’’ntiādinā.

174. In “Akaṭā,” the letter ‘ṭ’ is a substitution for the letter ‘t,’ hence he says “akatā,” meaning unmade, not created by any cause whatsoever, whether uniform or non-uniform. Likewise also in the case of “akaṭavidhā.” Because there is no act of making, no method of creation for them, they are called “akaṭavidhā.” Through these two terms, he shows their state of not being produced by any cause or condition in the world. Therefore, he said, “Thus you should do,” etc. “Not created even by psychic power” means not created even by the psychic power of any individual who has attained mastery of mind, nor of a deva, nor of an Īśvara or the like. “Uncaused to be made” means not caused to be made by anyone. Though the word is grammatically correct and its meaning is similar to the preceding one, nevertheless, the very fact that it is not found in the Pāḷi Canon or the commentaries is a reason for it not to be accepted. This is shown with the phrase beginning, “That is not in the Pāḷi...”

Brahmajālasuttasaṃvaṇṇanāyaṃ (dī. ni. aṭṭha. 1.30) vuttatthameva. Idamettha yojanāmattaṃ – vañjhāti hi vañjhapasuvañjhatālādayo viya aphalā kassaci ajanakā, tena pathavikāyādīnaṃ rūpādijanakabhāvaṃ paṭikkhipati. Rūpasaddādayo hi pathavikāyādīhi appaṭibaddhavuttikāti tassa laddhi. Pabbatassa kūṭamiva ṭhitāti kūṭaṭṭhā, yathā pabbatakūṭaṃ kenaci anibbattitaṃ kassaci ca anibbattakaṃ, evametepi sattakāyāti adhippāyo. Yamidaṃ ‘‘bījato aṅkurādi jāyatī’’ti vuccati, taṃ vijjamānameva tato nikkhamati, na avijjamānaṃ, itarathā aññatopi aññassa upaladdhi siyā, evametepi sattakāyā, tasmā esikaṭṭhāyiṭṭhitāti. Ṭhitattāti nibbikārabhāvena suppatiṭṭhitattā. Na calantīti na vikāramāpajjanti. Vikārābhāvato hi tesaṃ sattannaṃ kāyānaṃ esikaṭṭhāyiṭṭhitatā, aniñjanañca attano pakatiyā avaṭṭhānameva. Tenāha ‘‘na vipariṇamantī’’ti. Pakatinti sabhāvaṃ. Avipariṇāmadhammattā eva na aññamaññaṃ upahananti. Sati hi vikāramāpādetabbabhāve upaghātakatā siyā, tathā anuggahetabbabhāve sati anuggāhakatāpīti tadabhāvaṃ dassetuṃ pāḷiyaṃ ‘‘nāla’’ntiādi vuttaṃ. Pathavīyeva kāyekadesattā pathavikāyo yathā ‘‘samuddo diṭṭho’’ti, pathavisamūho vā kāyasaddassa samūhavācakattā yathā ‘‘hatthikāyo’’ti. Jīvasattamānaṃ kāyānaṃ niccatāya nibbikārabhāvato na hantabbatā, na ghātetabbatā ca, tasmā neva koci hantā, ghātetā vā atthīti dassetuṃ pāḷiyaṃ ‘‘sattannaṃ tveva kāyāna’’ntiādi vuttaṃ. Yadi koci hantā natthi, kathaṃ tesaṃ satthappahāroti tattha codanāyāha ‘‘yathā’’tiādi. Tattha sattannaṃ tvevāti sattannameva. Itisaddo hettha nipātamattaṃ. Pahatanti paharitaṃ. Ekatodhārādikaṃ satthaṃ. Antareneva pavisati, na tesu. Idaṃ vuttaṃ hoti – kevalaṃ ‘‘ahaṃ imaṃ jīvitā voropemī’’ti tesaṃ tathā saññāmattameva, hananaghātanādi pana paramatthato nattheva kāyānaṃ avikopanīyabhāvatoti.

The meaning is as has been stated in the commentary on the Brahmajāla Sutta. This here is merely the application: 'Barren' (vañjhā) means, like a barren animal, a barren palm tree, etc., they are fruitless, not producing any result for anyone. By that, he rejects the state of the earth-body, etc., being producers of form, etc. For form, sound, and the like have an existence unconnected with the earth-body, etc.—this is his doctrine. 'They stand like a mountain peak' (pabbatassa kūṭamiva ṭhitā), therefore they are called 'peak-standing' (kūṭaṭṭhā). Just as a mountain peak is not created by anyone and is not a creator of anything, so too are these seven bodies—this is the intention. As to what is said, 'From a seed, a sprout, etc., is born,' that, being existent, emerges from it; not if non-existent. Otherwise, there would be the arising of one thing from another. So too are these seven bodies. Therefore, they stand firm like a city-gate post. 'Being stable' (ṭhitattā) means because of being well-established through their unchangeable nature. 'They do not move' (na calanti) means they do not undergo alteration. Indeed, due to the absence of alteration, the stability of those seven bodies like a city-gate post and their immovability is simply their abiding in their own nature. Therefore, it is said, 'they do not transform' (na vipariṇamanti). 'Nature' (pakati) means intrinsic nature. It is precisely because their nature is not to transform that they do not harm one another. For if there were a state of being subject to alteration, there could be the state of being a harmer; similarly, if there were a state of being subject to being supported, there could also be the state of being a supporter. To show the absence of that, 'not able...' (nāla) etc., was said in the Pāḷi. The earth itself, from being a part of the body, is the 'earth-body' (pathavikāyo), as in 'the ocean is seen'; or, the 'earth-body' is the aggregate of earth, because the word 'kāya' denotes an aggregate, as in 'a herd of elephants' (hatthikāyo). Because the seven bodies, with life as the seventh, are permanent and unchangeable, they cannot be harmed and cannot be killed. Therefore, there is no killer or one who causes killing. To show this, 'Of the seven bodies indeed...' (sattannaṃ tveva kāyānaṃ) etc., was said in the Pāḷi. If there is no killer, how is there the striking with a weapon against them? Regarding this objection, it is said 'just as...' (yathā) etc. Therein, 'of the seven indeed' (sattannaṃ tveva) means of the seven only. Here the word 'iti' is merely a particle. 'Struck' (pahaṭaṃ) means struck. A weapon with a single edge, etc., passes only through the space between, not into them. This is what is meant: It is merely their perception, 'I am depriving this one of the life faculty.' But in the ultimate sense, there is no harming, killing, etc., because of the indestructibility of the bodies.

Nigaṇṭhanāṭaputtavādavaṇṇanā

Exposition of the Doctrine of Nigaṇṭha Nāṭaputta

177. Cattāro [Pg.52] yāmā bhāgā catuyāmaṃ, catuyāmaṃ eva cātuyāmaṃ. Bhāgattho hi idha yāma-saddo yathā ‘‘rattiyā paṭhamo yāmo’’ti (saṃ. ni. aṭṭha. 3.368). So panettha bhāgo saṃvaralakkhitoti āha ‘‘catukoṭṭhāsena saṃvarena saṃvuto’’ti, saṃyamattho vā yāmasaddo yamanaṃ saññamanaṃ yāmoti katvā. ‘‘Yatatto’’tiādīsu viya hi anupasaggopi saupasaggo viya saññamatthavācako, so pana catūhi ākārehīti āha ‘‘catukoṭṭhāsena saṃvarenā’’ti. Ākāro koṭṭhāsoti hi atthato ekaṃ. Vārito sabbavāri yassāyaṃ sabbavārivārito yathā ‘‘agyāhito’’ti. Tenāha ‘‘vāritasabbaudako’’ti. Vārisaddena cettha vāriparibhogo vutto yathā ‘‘rattūparato’’ti. Paṭikkhitto sabbasītodako tapparibhogo yassāti tathā. Tanti sītodakaṃ. Sabbavāriyuttoti saṃvaralakkhaṇamattaṃ kathitaṃ. Sabbavāridhutoti pāpanijjaralakkhaṇaṃ. Sabbavāriphuṭoti kammakkhayalakkhaṇanti imamatthaṃ dassento ‘‘sabbenā’’tiādimāha, sabbena pāpavāraṇena yuttoti hi sabbappakārena saṃvaralakkhaṇena pāpavāraṇena samannāgato. Dhutapāpoti sabbena nijjaralakkhaṇena pāpavāraṇena vidhutapāpo. Phuṭṭhoti aṭṭhannampi kammānaṃ khepanena mokkhappattiyā kammakkhayalakkhaṇena sabbena pāpavāraṇena phuṭṭho, taṃ patvā ṭhitoti attho. ‘‘Dveyeva gatiyo bhavanti, anaññā’’tiādīsu (dī. ni. 1.258; 2.34; 3.199, 200; ma. ni. 2.384, 398) viya gamusaddo niṭṭhānatthoti vuttaṃ ‘‘koṭippattacitto’’ti, mokkhādhigamena uttamamariyādappattacittoti attho. Kāyādīsu indriyesu saṃyametabbassa abhāvato saṃyatacitto. Atīte hettha ta-saddo. Saṃyametabbassa avasesassa abhāvato suppatiṭṭhitacitto. Kiñci sāsanānulomanti pāpavāraṇaṃ sandhāya vuttaṃ. Asuddhaladdhitāyāti ‘‘atthi jīvo, so ca siyā nicco, siyā anicco’’ti (dī. ni. ṭī. 1.177). Evamādimalīnaladdhitāya. Sabbāti kammapakativibhāgādivisayāpi sabbā nijjhānakkhantiyo. Diṭṭhiyevāti micchādiṭṭhiyo eva jātā.

177. Four yāmas are four parts (bhāgā), which is 'the fourfold' (catuyāmaṃ); 'the fourfold' (catuyāmaṃ) itself is 'the fourfold restraint' (cātuyāmaṃ). Here the word yāma has the meaning of 'part,' as in 'the first watch of the night.' Here that part is characterized by restraint, therefore it is said, 'restrained by the four-portioned restraint.' Or the word yāma has the meaning of restraint, from the derivation: 'restraining, controlling is yāma.' For, as in 'one who is self-controlled' (yatatto), etc., even without a prefix it denotes the meaning of restraint as if it had a prefix. And that is of four kinds, therefore it is said, 'by the four-portioned restraint.' For 'kind' (ākāro) and 'portion' (koṭṭhāso) are one in meaning. He for whom all water is forbidden is 'one by whom all water is forbidden' (sabbavārivārito), like 'one by whom the fire is maintained' (agyāhito). Therefore, it is said, 'one by whom all water is forbidden' (vāritasabbaudako). And here by the word 'vāri' (water), the use of water is stated, as in 'one who has ceased at night' (rattūparato). It is so for one by whom all cool water and its use is rejected. That is, cool water. By 'endowed with all warding' (sabbavāriyutto), merely the characteristic of restraint is stated. By 'having shaken off all warding' (sabbavāridhuto), the characteristic of the wearing away of evil is stated. By 'pervaded by all warding' (sabbavāriphuṭo), the characteristic of the destruction of kamma is stated. Showing this meaning, it is said 'by all...' (sabbenā), etc. For 'endowed with all evil-warding' (sabbena pāpavāraṇena yutto) means endowed with evil-warding which has the characteristic of restraint in every way. 'One with evil shaken off' (dhutapāpo) means one whose evil is shaken off by the all-encompassing evil-warding which has the characteristic of wearing away. 'Pervaded' (phuṭṭho) means: through the exhaustion of the eight kinds of kamma, by the attainment of liberation, he is pervaded by the all-encompassing evil-warding which has the characteristic of the destruction of kamma; having attained that, he stands firm—this is the meaning. As in 'There are only two destinations, no others,' etc., the word 'gamu' (going) has the meaning of conclusion, therefore it is said 'a mind that has reached the summit' (koṭippattacitto), meaning a mind that has reached the highest limit through the attainment of liberation—this is the meaning. 'A mind restrained' (saṃyatacitto) because there is nothing to be restrained in the faculties of the body, etc. Here the suffix '-ta' is in the past tense. 'A mind well-established' (suppatiṭṭhitacitto) because there is no remainder to be restrained. 'Somewhat in accordance with the teaching' is said with reference to the warding off of evil. 'Due to impure doctrine' (asuddhaladdhitāya) means due to a defiled doctrine such as: 'There is a soul, and it might be eternal, it might be non-eternal.' 'All' (sabbā) means all speculative approvals, even those concerning the nature and division of kamma, etc. 'Of view only' (diṭṭhiyeva) means they have become wrong views only.

Sañcayabelaṭṭhaputtavādavaṇṇanā

Exposition of the Doctrine of Sañcaya Belaṭṭhaputta

179-181. Amarāvikkhepe [Pg.53] vuttanayo evāti brahmajāle amarāvikkhepavādavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.61) vuttanayo eva. Kasmā? Vikkhepabyākaraṇabhāvato, tatheva ca tattha vikkhepavādassa āgatattā.

'The method is just as stated regarding Amarāvikkhepa' means the method is just as stated in the Brahmajāla Sutta, in the exposition of the doctrine of Amarāvikkhepa. Why? Because of its nature as an equivocal pronouncement, and because the doctrine of equivocation occurs there in just that way.

Paṭhamasandiṭṭhikasāmaññaphalavaṇṇanā

Exposition on the First Immediately Visible Fruit of the Ascetic Life

182. Pīḷetvāti telayantena uppīḷetvā, iminā rañño ābhogamāha. Vadato hi ābhogavasena sabbattha atthanicchayo. Aṭṭhakathācariyā ca tadābhogaññū, paramparābhatatthassāvirodhino ca, tasmā sabbattha yathā tathā vacanokāsaladdhabhāvamattena attho na vutto, atha kho tesaṃ vattumicchitavasenāti gahetabbaṃ, evañca katvā tattha tattha atthuddhārādivasena atthavivecanā katāti.

182. As for Pīḷetvā, it means 'having pressed with an oil-press.' By this, it states the king's mental inclination. Indeed, for the one speaking, the determination of the meaning in all instances is by the power of his mental inclination. And the commentary masters are knowers of that mental inclination and are not in contradiction with the meaning brought down by the succession of teachers. Therefore, in all passages, the meaning was not stated merely by the fact of having obtained an opportunity to speak in any which way. But rather, it should be understood that it was stated according to their wish to speak. And having done so, it should be known that in various places, the analysis of the meaning was done by way of extracting the meaning and so forth.

183. Yathā te rucceyyāti idāni mayā pucchiyamāno attho yathā tava citte rucceyya, tayā citte ruccethāti attho. Kammatthe hetaṃ kiriyāpadaṃ. Mayā vā dāni pucchiyamānamatthaṃ tava sampadānabhūtassa roceyyātipi vaṭṭati. Gharadāsiyā kucchismiṃ jāto antojāto. Dhanena kīto dhanakkīto. Bandhaggāhagahito karamarānīto. Sāmameva yena kenaci hetunā dāsabhāvamupagato sāmaṃdāsabyopagato. Sāmanti hi sayameva. Dāsabyanti dāsabhāvaṃ. Koci dāsopi samāno alaso kammaṃ akaronto ‘‘kammakāro’’ti na vuccati, so pana na tathābhūtoti visesanametanti āha ‘‘analaso’’tiādi. Dūratoti dūradesato āgataṃ. Paṭhamamevāti attano āsannataraṭṭhānupasaṅkamanato pageva puretarameva. Uṭṭhahatīti gāravavasena uṭṭhahitvā tiṭṭhati, paccuṭṭhātīti vā attho. Pacchāti sāmikassa nipajjāya pacchā. Sayanato avuṭṭhiteti rattiyā vibhāyanavelāya seyyato avuṭṭhite. Paccūsakālatoti atītarattiyā paccūsakālato. Yāva sāmino rattiṃ niddokkamananti aparāya bhāviniyā rattiyā padosavelāyaṃ yāva niddokkamanaṃ. Yā atītarattiyā paccūsavelā, bhāviniyā ca padosavelā, etthantare sabbakiccaṃ katvā pacchā nipatatīti vuttaṃ [Pg.54] hoti. Kiṃ kāramevāti kiṃ karaṇīyameva kinti pucchāya kātabbato, pucchitvā kātabbaveyyāvaccanti attho. Paṭissaveneva samīpacāritā vuttāti āha ‘‘paṭisuṇanto vicaratī’’ti. Paṭikuddhaṃ mukhaṃ oloketuṃ na visahatītipi dasseti ‘‘tuṭṭhapahaṭṭha’’nti iminā.

183. As for Yathā te rucceyya, the meaning is: 'In whatever way the matter now being asked by me may be pleasing to your mind, in that way may it be pleasing to your mind.' Indeed, this verb is in the passive sense. Or, it is also suitable that the meaning is: 'May the matter being asked by me now be pleasing to you, who are the recipient.' One born in the womb of a household slave is an antojāta (home-born slave). One bought with wealth is a dhanakkīta (wealth-bought slave). One seized by capture in bonds is a karamarānīta (brought as a captive). One who has himself, for some reason, entered the state of a slave is a sāmaṃdāsabyopagato (one who has voluntarily become a slave). For sāmaṃ means 'by oneself'; dāsabyaṃ means 'the state of a slave.' Even if someone is a slave, if, being lazy, he does not do the work, he is not called a 'worker' (kammakāra). But this one is not like that, so this is a qualifier. Therefore, the Ācariya said, 'not lazy,' etc. Dūrato means: 'one who has come from a distant place.' Paṭhamameva means: 'even before the master's approach to a place very near to himself.' Uṭṭhahati means: 'he rises and stands out of respect,' or the meaning is 'he rises to greet.' Pacchā means: 'after the master's lying down.' Sayanato avuṭṭhite means: 'when the master has not risen from his bed at the time of the night's dawning.' Paccūsakālato means: 'from the dawn of the night that has passed.' As for Yāva sāmino rattiṃ niddokkamananti, it means: 'until the descent into sleep in the evening of the next, coming night.' It is said thus: 'Between the dawn of the past night and the evening of the coming night, having done all his duties, he lies down afterwards.' As for Kiṃ kārameva, it means: 'What is the very task to be done?' This is because it is to be done after asking, 'What is to be done?' The meaning is: 'the service to be performed after having asked.' His conduct in the master's presence is stated by way of 'attentive listening'; therefore, it says, paṭisuṇanto vicarati (he goes about being attentive). It also shows that 'he does not dare to look at an angry face' by this phrase tuṭṭhapahaṭṭha (delighted and joyful).

Devo viyāti ādhipaccaparivārādisamannāgato padhānadevo viya, tena maññe-saddo idha upamatthoti ñāpeti yathā ‘‘akkhāhataṃ maññe aṭṭhāsi rañño mahāsudassanassa antepuraṃ upasobhayamāna’’nti (dī. ni. 2.245). So vatassāhanti ettha so vata assaṃ ahanti padacchedo, so rājā viya ahampi bhaveyyaṃ. Kenāti ce? Yadi puññāni kareyyaṃ, tenāti atthoti āha ‘‘so vata aha’’ntiādi. Vatasaddo upamāyaṃ. Tenāha ‘‘evarūpo’’ti. Puññānīti uḷārataraṃ puññaṃ sandhāya vuttaṃ aññadā katapuññato uḷārāya pabbajjāya adhippetattā. ‘‘So vatassāya’’ntipi pāṭhe so rājā viya ayaṃ ahampi assaṃ. Kathaṃ? ‘‘Yadi puññāni kareyya’’nti atthasambhavato ‘‘ayamevattho’’ti vuttaṃ. Assanti hi uttamapurisayoge ahaṃ-saddo appayuttopi ayaṃ-saddena parāmasanato payutto viya hoti. So ahaṃ evarūpo assaṃ vata, yadi puññāni kareyyanti paṭhamapāṭhassa atthamicchanti keci. Evaṃ sati dutiyapāṭhe ‘‘ayamevattho’’ti avattabbo siyā tattha ayaṃ-saddena ahaṃ-saddassa parāmasanato, ‘‘so’’ti ca parāmasitabbassa aññassa sambhavato. Yanti dānaṃ. Satabhāgampīti satabhūtaṃ bhāgampi, raññā dinnadānaṃ satadhā katvā tattha ekabhāgampīti vuttaṃ hoti. Yāvajīvaṃ na sakkhissāmi dātunti yāvajīvaṃ dānatthāya ussāhaṃ karontopi satabhāgamattampi dātuṃ na sakkhissāmi, tasmā pabbajissāmīti pabbajjāyaṃ ussāhaṃ katvāti attho. ‘‘Yaṃnūnā’’ti nipāto parivitakkanattheti vuttaṃ ‘‘evaṃ cintanabhāva’’nti.

As for Devo viya, it means 'like a chief god endowed with sovereignty, retinue, and so forth.' By this, it makes known that the word maññe here has the meaning of a simile, as in: 'The wheel-treasure, maññe (as if) fixed to an axle, stood adorning the inner palace of King Mahāsudassana.' In so vatassāhaṃ, the word-division should be made as so vata assaṃ ahaṃ, meaning: 'Like that king, I too might be.' If it is asked, 'By what means?' [The answer is:] 'If I were to do meritorious deeds'; the meaning is that it is by that [merit]. Therefore, the Ācariya said, 'so vata ahaṃ,' etc. The word vata is in the sense of a simile. Therefore, he said, evarūpo. The word puññāni is said referring to a more excellent merit, because the going forth, which is more excellent than merit made on other occasions, is intended. In the reading so vatassāyaṃ also, the meaning is: 'Like that king, this I too might be.' How? 'If I were to do meritorious deeds.' Because this meaning is possible, it is said, 'this is the very meaning.' For, in the context of the first person (uttamapurisa), the word ahaṃ, even though not used with assaṃ, is as if it were used, due to being referred to by the word ayaṃ. Some desire this meaning for the first reading: 'Would that I, of such a nature, might be, if I were to do meritorious deeds!' If this is so, in the second reading, it would be inappropriate to say, 'this is the very meaning,' because there the word ahaṃ is referred to by the word ayaṃ, and because there is the possibility of another referent for so. Yaṃ means 'the gift.' Satabhāgampi means 'even a hundredth part'; that is to say, 'having divided the gift given by the king into a hundred parts, even one part among them.' As for Yāvajīvaṃ na sakkhissāmi dātuṃ, the meaning is: 'Even while striving for the sake of giving for my entire life, I will not be able to give even a hundredth part; therefore, I will go forth.' Thus, he made an effort in the going forth. The particle yaṃnūna is in the sense of deliberation; therefore, it is said, 'this state of contemplation.'

Kāyena pihitoti kāyena saṃvaritabbassa kāyadvārena pavattanakassa pāpadhammassa saṃvaraṇavasena pidahito. Ussukkavacanavasena panattho vihareyya-padena sambajjhitabbattāti āha ‘‘akusalapavesanadvāraṃ thaketvā’’ti. Hutvāti hi seso. Akusalapavesanadvāranti ca kāyakammabhūtānamakusalānaṃ pavesanabhūtaṃ kāyaviññattisaṅkhātaṃ dvāraṃ. Sesapadadvayepīti [Pg.55] ‘‘vācāya saṃvuto, manasā saṃvuto’’ti padadvayepi. Ghāsacchādanena paramatāyāti ghāsacchādanapariyesane sallekhavasena paramatāya, ukkaṭṭhabhāve vā saṇṭhito ghāsacchādanamattameva paramaṃ pamāṇaṃ koṭi etassa, na tato paraṃ kiñci āmisajātaṃ pariyesati, paccāsisati cāti ghāsacchādanaparamo, tassa bhāvo ghāsacchādanaparamatātipi aṭṭhakathāmuttako nayo. Ghasitabbo asitabboti ghāso, āhāro, ābhuso chādeti paridahati etenāti acchādanaṃ, nivāsanaṃ, apica ghasanaṃ ghāso, ābhuso chādīyate acchādanantipi yujjati. Etadatthampīti ghāsacchādanatthāyāpi. Anesananti ekavīsatividhampi ananurūpamesanaṃ.

As for Kāyena pihito, it means 'closed off' by the power of restraining the evil state that is to be restrained by the body-door and would arise at the body-door. Furthermore, the meaning is in the sense of an absolutive of effort, because it must be connected with the word vihareyya; therefore, the Ācariya said, 'having blocked the door for the entry of the unwholesome.' Indeed, hutvā (having been) is the remainder of the phrase. And 'the door for the entry of the unwholesome' is the door called 'bodily intimation,' which is the entrance for unwholesome states that are bodily actions. As for the remaining two phrases, the same logic applies to the two phrases vācāya saṃvuto (restrained in speech) and manasā saṃvuto (restrained in mind). As for Ghāsacchādanena paramatāya, it means 'by the limit' by way of austerity in the search for food and covering; or, being established in the highest state, for this person only food and covering is the supreme limit, the boundary. He does not search for nor hope for any material thing beyond that. Therefore, he is called ghāsacchādanaparamo (one for whom food and covering are supreme), and the state of that is ghāsacchādanaparamatā. This, too, is a method independent of the commentary. Ghāso (food) is so called because it is to be eaten (ghasitabbo, asitabbo); it means 'nourishment.' Acchādanaṃ (covering) is so called because one thoroughly covers (chādeti) or wears (paridahati) with it; it means 'clothing.' Moreover, it is also suitable that the meaning is: ghasanaṃ (eating) is ghāso, and chādīyate (is covered) is acchādanaṃ. Etadatthampi means: 'also for the purpose of food and covering.' Anesanaṃ means: 'the twenty-one kinds of unsuitable seeking.'

Vivekaṭṭhakāyānanti gaṇasaṅgaṇikato pavivitte ṭhitakāyānaṃ, sambandhībhūtānaṃ kāyavivekoti sambandho. Nekkhammābhiratānanti jhānābhiratānaṃ. Paramavodānappattānanti tāya eva jhānābhiratiyā paramaṃ uttamaṃ vodānaṃ cittavisuddhiṃ pattānaṃ. Nirupadhīnanti kilesūpadhiabhisaṅkhārūpadhīhi accantavigatānaṃ. Visaṅkhāraṃ vuccati nibbānaṃ, tadadhigamanetā visaṅkhāragatā, arahanto, tesaṃ. ‘‘Evaṃ vutte’’ti iminā mahāniddese (mahāni. 7, 9) āgatabhāvaṃ dasseti. Ettha ca paṭhamo viveko itarehi dvīhi vivekehi sahāpi vattabbo itaresu siddhesu tassāpi sijjhanato, vinā ca tasmiṃ siddhepi itare samasijjhanato. Tathā dutiyopi. Tatiyo pana itarehi saheva vattabbo. Na vinā itaresu siddhesuyeva tassa sijjhanatoti daṭṭhabbaṃ. ‘‘Gaṇasaṅgaṇikaṃ pahāyā’’tiādi tadadhippāyavibhāvanaṃ. Tattha gaṇe janasamāgame sannipatanaṃ gaṇasaṅgaṇikā, taṃ pahāya. Kāyena eko viharati vicarati puggalavasena asahāyattā. Citte kilesānaṃ sannipatanaṃ cittakilesasaṅgaṇikā, taṃ pahāya. Eko viharati kilesavasena asahāyattā. Maggassa ekacittakkhaṇikattā, gotrabhuādīnañca ārammaṇakaraṇamattattā na tesaṃ vasena sātisayā nibbutisukhasamphusanā, phalasamāpattinirodhasamāpattivasena pana sātisayāti āha ‘‘phalasamāpattiṃ vā nirodhasamāpattiṃ vā’’ti. Phalapariyosāno hi nirodho. Pavisitvāti samāpajjanavasena antokatvā. Nibbānaṃ patvāti ettha ussukkavacanametaṃ ārammaṇakaraṇena, cittacetasikānaṃ nirodhena ca [Pg.56] nibbutipajjanassa adhippetattā. Codanattheti jānāpetuṃ ussāhakaraṇatthe.

'Of those with bodies established in seclusion' means: of monks whose bodies are established in a place secluded from company and crowds; the connection is to be made thus: bodily seclusion. 'Delighting in renunciation' means: of those who delight in jhāna. 'Having attained the highest purity' means: of those who have reached the supreme, ultimate purification, the purity of mind, through that very delight in jhāna. 'Free from substrata' means: of those who are utterly free from the substrata of defilements and the substrata of formations. Nibbāna is called the Unconditioned; because of attaining that, the arahants have gone to the Unconditioned. By 'Thus it was said,' it shows its appearance in the Mahāniddesa. And here, the first seclusion can be spoken of together with the other two seclusions, because when the others are accomplished, it too is accomplished; and it can be spoken of without them, because even when it is accomplished, the others are not accomplished. Similarly for the second. But the third is spoken of only together with the others, not without them, because it is accomplished only when the others are accomplished; thus it should be understood. 'Having abandoned socializing in a group' and so on is an explanation of that meaning. Therein, gathering in a group—a congregation of people—is socializing in a group. Having abandoned that, one dwells and wanders alone with the body, because of being without a companion in terms of persons. The gathering of defilements in the mind is the socializing of mental defilements. Having abandoned that, one dwells alone, because of being without a companion in terms of defilements. Because the path is of a single mind-moment, and because change-of-lineage and so on are merely the making of an object, through them there is no abundant contact with the bliss of Nibbāna. But through the attainment of fruition and the attainment of cessation, it is abundant; hence it is said, 'either the attainment of fruition or the attainment of cessation.' For cessation has fruition as its conclusion. 'Having entered' means having made it internal by way of attainment. In the context of 'having reached Nibbāna,' this is a word expressing effort, because the attainment of peace is intended through making it an object and through the cessation of mind and mental factors. 'In the sense of urging' means in the sense of making known, of making an effort.

184. Abhiharitvāti abhimukhabhāvena netvā. Nanti tathā pabbajjāya viharantaṃ. Abhihāroti nimantanavasena abhiharaṇaṃ. ‘‘Cīvarādīhi payojanaṃ sādhessāmī’’ti vacanasesena yojanā. Tathā ‘‘yenattho, taṃ vadeyyāthā’’ti. Cīvarādivekallanti cīvarādīnaṃ lūkhatāya vikalabhāvaṃ. Tadubhayampīti tadeva abhihāradvayampi. Sappāyanti sabbagelaññāpaharaṇavasena upakārāvahaṃ. Bhāvino anatthassa ajananavasena paripālanaṃ rakkhāgutti. Paccuppannassa pana anatthassa nisedhavasena paripālanaṃ āvaraṇagutti. Kimatthiyaṃ ‘‘dhammika’nti visesananti āha ‘‘sā panesā’’tiādi. Vihārasīmāyāti upacārasīmāya, lābhasīmāya vā.

184. 'Having brought' means having led by way of approaching. 'Him' refers to one dwelling thus in the state of having gone forth. 'An offering' means bringing near by way of invitation. The connection is made through the unspoken words, 'I will accomplish the purpose with robes and other things.' Similarly, 'Whatever you have need of, you should say that.' 'Lack of robes and other requisites' refers to being deficient due to the poor quality of robes and other items. 'Both of these' refers to those two instances of offering. 'Suitable' means conducive to benefit by way of removing all sickness. Protection and guarding (`rakkhāgutti`) is protecting by way of not letting future harm arise. But obstruction and guarding (`āvaraṇagutti`) is protecting by way of preventing present harm. Because it should be asked, 'What is the purpose of the adjective "righteous"?', he says, 'But this...' etc. 'Within the monastery boundary' means within the boundary of the vicinity or the boundary of gain.

185. Kevalo yadi-evaṃ-saddo pubbe vuttatthāpekkhakoti vuttaṃ ‘‘yadi tava dāso’’tiādi. Evaṃ santeti evaṃ labbhamāne sati. Dutiyaṃ upādāya paṭhamabhāvo, tasmā ‘‘paṭhama’’nti bhaṇanto aññassāpi atthitaṃ dīpeti. Tadeva ca kāraṇaṃ katvā rājāpi evamāhāti dassetuṃ ‘‘paṭhamanti bhaṇanto’’tiādi vuttaṃ. Tenevāti paṭhamasaddena aññassāpi atthitādīpaneneva.

185. The phrase 'if thus' is entirely dependent on a previously stated meaning; therefore, it is said, 'if he is your slave,' etc. 'This being so' means: when this is obtained. The state of being first exists in dependence on a second; therefore, one who says 'first' also indicates the existence of another. And to show that the king also spoke thus, having made that very thing the reason, it is said, 'by saying "first,"' etc. 'Precisely by that' means: precisely by the word 'first' indicating the existence of another.

Dutiyasandiṭṭhikasāmaññaphalavaṇṇanā

The Explanation of the Second Fruit of Recluseship Visible Here and Now

186. Kasatīti vilekhati kasiṃ karoti. Gahapatikoti ettha ka-saddo appatthoti vuttaṃ ‘‘ekagehamatte jeṭṭhako’’ti. Idaṃ vuttaṃ hoti – gahassa pati gahapati, khuddako gahapati gahapatiko ekasmiññeva gehamatte jeṭṭhakattāti, khuddakabhāvo panassa gehavasenevāti katvā ‘‘ekagehamatte’’ti vuttaṃ. Tena hi anekakulajeṭṭhakabhāvaṃ paṭikkhipati, gahaṃ, gehanti ca atthato samānameva. Karasaddo balimhīti vuttaṃ ‘‘balisaṅkhāta’’nti. Karotīti abhinipphādeti sampādeti. Vaḍḍhetīti uparūpari uppādanena mahantaṃ sannicayaṃ karoti.

186. 'He ploughs' means he scratches or does the work of ploughing. Regarding 'householder', here the suffix 'ka' has the meaning of 'small'; therefore it was said, 'a senior in a single house only.' This is what is meant: The master of the house is a `gahapati`. A small `gahapati` is a `gahapatiko`, because of being a senior in only a single house. Furthermore, his smallness is precisely on account of his house; for this reason it was said 'in a single house only.' By that, it rejects the state of being a senior of many families. And 'gahaṃ' and 'gehaṃ' are the same in meaning. The word 'kara' occurs in the sense of 'tribute' (`bali`); therefore it was said 'called tribute.' 'He makes' means he produces, he accomplishes. 'He increases' means he makes a great accumulation by producing again and again.

Kasmā tadubhayampi vuttanti āha ‘‘yathā hī’’tiādi. Appampi pahāya pabbajituṃ dukkaranti dassanañca pageva mahantanti viññāpanatthaṃ. Esā hi kathikānaṃ [Pg.57] pakati, yadidaṃ yena kenaci pakārena atthantaraviññāpananti. Appampi pahāya pabbajituṃ dukkarabhāvo pana majjhimanikāye majjhimapaṇṇāsake laṭukikopamasuttena (ma. ni. 2.148 ādayo) dīpetabbo. Vuttañhi tattha ‘‘seyyathāpi udāyi puriso daliddo assako anāḷhiyo, tassa’ssa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ, ekā khaṭopikā oluggaviluggā naparamarūpā’’ti vitthāro. Yadi appampi bhogaṃ pahāya pabbajituṃ dukkaraṃ, kasmā dāsavārepi bhogaggahaṇaṃ na katanti āha ‘‘dāsavāre panā’’tiādi. Attanopi anissaroti attānampi sayamanissaro. Yathā ca dāsassa bhogāpi abhogāyeva parāyattabhāvato, evaṃ ñātayopīti dāsavāre ñātiparivaṭṭaggahaṇampi na katanti daṭṭhabbaṃ. Parivaṭṭati paramparabhāvena samantato āvaṭṭatīti parivaṭṭo, ñātiyeva. Tenāha ‘‘ñātiyeva ñātiparivaṭṭo’’ti.

Why were both mentioned? He said, 'Just as...' and so on. It is for the purpose of making it known that to show it is difficult to go forth having abandoned even a little, how much more so a great amount? This is indeed the nature of commentators: that is, making another meaning known by some means or other. Furthermore, the difficulty of going forth having abandoned even a little should be shown by the Laṭukikopama Sutta in the Majjhimapaṇṇāsaka of the Majjhima Nikāya. For it is said there: 'Suppose, Udāyi, a man is poor, destitute, and needy. He might have a single little house, dilapidated, fit for crows, of no great quality; a single cot, dilapidated, of no great quality'—the full text should be known. If it is difficult to go forth having abandoned even a little wealth, why in the section on slaves was the mention of wealth not made? He said, 'But in the section on slaves,' etc. 'Not master even of oneself' means: one is not master even of one's own self. And just as a slave's possessions are not really possessions because they are dependent on another, so too are his relatives. Therefore, it should be understood that in the section on slaves, the mention of 'circle of relatives' was not made. It revolves, it turns all around in succession; therefore it is a 'circle' (`parivaṭṭo`), which is just relatives. Therefore he said, 'Relatives themselves are the circle of relatives'.

Paṇītatarasāmaññaphalavaṇṇanā

The Explanation of the More Excellent Fruit of Recluseship

189. Tanti yathā dāsavāre ‘‘evamevā’’ti vuttaṃ, na tathā idha kassakavāre, tadavacanaṃ kasmāti anuyuñjeyya ceti attho. Evamevāti vuccamāneti yathā paṭhamadutiyāni sāmaññaphalāni paññattāni, tathāyeva paññapetuṃ sakkā nu khoti vutte. Evarūpāhīti yathāvuttadāsakassakūpamāsadisāhi upamāhi. Sāmaññaphalaṃ dīpetuṃ pahoti anantapaṭibhānatāya vicittanayadesanabhāvato. Tatthāti evaṃ dīpane. Pariyantaṃ nāma natthi anantanayadesanabhāvato, savane vā asantosanena bhiyyo bhiyyo sotukāmatājananato sotukāmatāya pariyantaṃ nāma natthīti attho. Tathāpīti ‘‘desanāya uttaruttarādhikanānānayavicittabhāve satipī’’ti (dī. ni. ṭī. 1.189) ācariyena vuttaṃ, satipi evaṃ apariyantabhāvetipi yujjati. Anumānañāṇena cintetvā. Upari visesanti taṃ ṭhapetvā tadupari visesameva sāmaññaphalaṃ pucchanto. Kasmāti āha ‘‘savane’’tiādi. Etena imamatthaṃ dīpeti – anekatthā samānāpi saddā vatticchānupubbikāyeva taṃtadatthadīpakāti.

189. Now, just as in the section on the slave it is said, 'Just so,' it is not said in that way here in the section on the farmer. 'Why is that statement not made?'—if one were to question thus, this is the meaning. When 'Just so' is said, it means: 'Is it indeed possible to declare in the very same way as the first and second fruits of recluseship were declared?' When this is said, the reply is: By such similes as the aforementioned similes of the slave and the farmer, one is able to show the fruit of recluseship, due to the limitless ready wit and the variegated methods of the teaching. 'Therein' means: in such an explanation. There is no such thing as a limit, due to the limitless methods of the teaching; or, in listening, due to dissatisfaction, it generates a desire to hear more and more, thus there is no such thing as a limit to the desire to listen. This is the meaning. 'Even so': 'Although the teaching is variegated with various methods that are successively higher and more excellent,' it was said by the Teacher. The meaning 'even though it is thus limitless' is also suitable. Having reflected with inferential knowledge. 'A higher distinction' means: setting that aside, he asks about the fruit of recluseship that is only a distinction above that. 'Why?'—to this, he said, 'In listening,' etc. By this, he shows this meaning: although words may have many meanings, they illuminate this or that meaning only in accordance with the speaker's intention.

Sādhukaṃ sādhūti ekatthametaṃ sādhusaddasseva ka-kārena vaḍḍhetvā vuttattā. Teneva hi sādhukasaddassatthaṃ vadantena sādhusaddo atthuddhāravasena [Pg.58] udāhaṭo. Tena ca nanu sādhukasaddasseva atthuddhāro vattabbo, na sādhusaddassāti codanā nisedhitā. Āyācaneti abhimukhaṃ yācane, abhipatthanāyanti attho. Sampaṭicchaneti paṭiggahaṇe. Sampahaṃsaneti saṃvijjamānaguṇavasena haṃsane tosane, udaggatākaraṇeti attho.

'Sādhukaṃ' and 'sādhu'—these have the same meaning, as it is spoken by extending the word 'sādhu' itself with the letter 'ka'. Indeed, for that very reason, when stating the meaning of the word 'sādhukaṃ', the word 'sādhu' is cited by way of extracting the meaning. And by that, the objection—'Surely, should not the extraction of meaning be stated for the word 'sādhukaṃ' itself, and not for the word 'sādhu'?'—is refuted. 'In requesting' means in asking directly, in earnestly desiring; this is the meaning. 'In accepting' means in receiving. 'In praising' means, by way of existing qualities, in rejoicing, in being pleased, in causing elation; this is the meaning.

Sādhu dhammarucīti gāthā ummādantījātake (jā. 2.18.101). Tatthāyamaṭṭhakathāvinicchayapaveṇī – sucaritadhamme rocetīti dhammaruci, dhammaratoti attho. Tādiso hi jīvitaṃ jahantopi akattabbaṃ na karoti. Paññāṇavāti paññavā ñāṇasampanno. Mittānamaddubbhoti mittānaṃ adussanabhāvo. ‘‘Adūsako anupaghātako’’ti (dī. ni. ṭī. 1.189) ācariyena vuttaṃ. ‘‘Adrubbho’’tipi pāṭho da-kārassa dra-kāraṃ katvā.

The verse 'Good is one who delights in Dhamma' comes in the Ummādantī Jātaka. Therein, this is the tradition of decision from the commentary: He delights in the Dhamma of good conduct, therefore he is called 'dhammaruci'; the meaning is 'one who rejoices in the Dhamma'. Indeed, such a person, even while giving up his life, does not do what should not be done. 'Possessed of wisdom' means wise, endowed with knowledge. 'Not harming friends' means the state of not wronging friends. 'Not wronging, not injuring,' thus it was said by the Teacher. There is also the reading 'adrubbho', having made the letter 'da' into 'dra'.

Daḷhīkammeti sātaccakiriyāyaṃ. Āṇattiyanti āṇāpane. Idhāpīti sāmaññaphalepi. Assāti sādhukasaddassa. ‘‘Suṇohi sādhukaṃ manasi karohī’’ti hi sādhukasaddena savanamanasikārānaṃ sātaccakiriyāpi tadāṇāpanampi jotitaṃ hoti. Āyācaneneva ca uyyojanasāmaññato āṇatti saṅgahitāti na sā visuṃ atthuddhāre vuttā. Āṇārahassa hi āṇatti, tadanarahassa āyācananti viseso. Sundarepīti sundaratthepi. Idāni yathāvuttena sādhukasaddassa atthattayena pakāsitaṃ visesaṃ dassetuṃ, tassa vā atthattayassa idha yogyataṃ vibhāvetuṃ ‘‘daḷhīkammatthena hī’’tiādi vuttaṃ. Suggahitaṃ gaṇhantoti suggahitaṃ katvā gaṇhanto. Sundaranti bhāvanapuṃsakaṃ. Bhaddakanti pasatthaṃ, ‘‘dhamma’’nti iminā sambandho. Sundaraṃ bhaddakanti vā savanānuggahaṇe pariyāyavacanaṃ.

'In firm action' means in the action of doing constantly. 'In commanding' means in ordering. 'Here also' means also in the Sāmaññaphala Sutta. 'Of it' means of the word 'sādhukaṃ'. For in the text 'Listen well, apply your mind,' by the word 'sādhukaṃ', both the constant action of listening and applying the mind, and the command to do so, are illuminated. And by requesting itself, through the generality of urging, a command is included; therefore it is not stated separately in the extraction of the meaning. Indeed, for one worthy of being commanded, there is a command; for one not worthy of that, there is a request—this is the distinction. 'In beautiful' means also in the sense of 'good'. Now, in order to show the distinction illuminated by the threefold meaning of the word 'sādhukaṃ' as stated, or to clarify the suitability of those three meanings here, it was said, 'by the meaning of firm action,' etc. 'Grasping well' means having grasped well, he grasps. 'Sundaraṃ' is a verbal noun in the neuter. 'Bhaddakaṃ' means praised or excellent; there is a connection with this word 'Dhamma'. Alternatively, 'sundaraṃ' and 'bhaddakaṃ' are synonyms in the context of listening and grasping.

Manasi karohīti ettha na ārammaṇapaṭipādanalakkhaṇo manasikāro, atha kho vīthipaṭipādanajavanapaṭipādanamanasikārapubbake citte ṭhapanalakkhaṇoti dassento ‘‘āvajja, samannāharā’’ti āha. Avikkhittacittoti yathāvuttamanasikāradvayapubbakāya cittapaṭipāṭiyā ekārammaṇe ṭhapanavasena anuddhatacitto hutvā. Nisāmehīti suṇāhi, anaggharatanamiva vā suvaṇṇamañjusāya dullabhadhammaratanaṃ citte paṭisāmehītipi attho[Pg.59]. Tena vuttaṃ ‘‘citte karohī’’ti. Evaṃ padadvayassa paccekaṃ yojanāvasena atthaṃ dassetvā idāni paṭiyogīvasena dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha sotindriyavikkhepavāraṇaṃ savane niyojanavasena kiriyantarapaṭisedhanato, tena sotaṃ odahāti atthaṃ dasseti. Manindriyavikkhepavāraṇaṃ manasikārena daḷhīkammaniyojanena aññacintāpaṭisedhanato. Byañjanavipallāsaggāhavāraṇaṃ ‘‘sādhuka’’nti visesetvā vuttattā. Atthavipallāsaggāhavāraṇepi esa nayo.

Here, in the phrase 'apply the mind', it is not the attention characterized by bringing an object to mind, but rather it is characterized by placing in the mind, which is preceded by the attention that accomplishes the cognitive process and the attention that accomplishes impulsion. Wishing to show this meaning, he said, 'advert, focus'. 'With an undistracted mind' means having a mind that is not agitated, by way of placing it on a single object through the sequence of mind-states preceded by the aforementioned pair of attentions. 'Listen carefully' means listen; or, just as one stores away a priceless jewel in a golden casket, so too, store away the hard-to-find jewel of the Dhamma in the mind. This is also the meaning. Therefore it was said, 'place it in the mind'. Having thus shown the meaning of the pair of words individually by way of application, now, in order to show it by way of conjunction, it was said, 'Moreover,' etc. Therein, the prevention of the distraction of the ear-faculty is due to the preclusion of other activities by way of engagement in listening; therefore, it shows the meaning 'incline the ear'. The prevention of the distraction of the mind-faculty is due to the preclusion of other thoughts by engaging in the firm action of attention. The prevention of grasping the letter wrongly is because it is specified and said as 'well'. In preventing the grasping of the meaning wrongly, this is also the method.

Dhāraṇūpaparikkhādīsūti ettha ādi-saddena tulanatīraṇādike, diṭṭhiyā suppaṭivedhe ca saṅgaṇhāti. Yathādhippetamatthaṃ byañjeti pakāseti, sayametenāti vā byañjanaṃ, sabhāvanirutti, saha byañjanenāti sabyañjano, byañjanasampannoti attho. Sahappavatti hi ‘‘sampannatā samavāyatā vijjamānatā’’tiādinā anekavidhā, idha pana sampannatāyeva tadaññassa asambhavato, tasmā ‘‘saha byañjanenā’’ti nibbacanaṃ katvāpi ‘‘byañjanasampanno’’ti (dī. ni. ṭī. 1.189) attho ācariyena vuttoti daṭṭhabbaṃ, yathā taṃ ‘‘na kusalā akusalā, kusalapaṭipakkhā’’ti (dha. sa. 1) araṇīyato upagantabbato anudhātabbato attho, catupārisuddhisīlādi, saha atthenāti sāttho, vuttanayena atthasampannoti attho. Sādhukapadaṃ ekameva samānaṃ āvuttinayādivasena ubhayattha yojetabbaṃ. Kathanti āha ‘‘yasmā’’tiādi. Dhammo nāma tanti. Desanā nāma tassā manasā vavatthāpitāya tantiyā desanā. Attho nāma tantiyā attho. Paṭivedho nāma tantiyā, tantiatthassa ca yathābhūtāvabodho. Yasmā cete dhammadesanātthapaṭivedhā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā, alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Tena vuttaṃ ‘‘yasmā…pe… manasi karohī’’ti. Ettha ca paṭivedhassa dukkarabhāvato dhammatthānaṃ dukkhogāhatā, desanāñāṇassa dukkarabhāvato desanāya, uppādetumasakkuṇeyyatāya, tabbisayañāṇuppattiyā ca dukkarabhāvato paṭivedhassa dukkhogāhatā veditabbā. Yamettha vattabbaṃ, taṃ nidānavaṇṇanāyaṃ vuttameva.

Here, in the phrase `dhāraṇūpaparikkhādīsu`, the word `ādi` (and so on) includes comparison, examination, and the like, as well as the thorough penetration by wisdom. It reveals and clarifies the intended meaning; or, by this it is itself expressed, therefore it is `byañjana` (expression), which is natural utterance. 'Together with expression' (`saha byañjanena`) means `sabyañjano`; the meaning is 'endowed with expression.' For co-arising has many varieties, such as 'endowment, co-inherence, and existence.' Here, however, it is only endowment, as the others are not possible. Therefore, it should be understood that although the derivation is made as 'together with expression,' the meaning 'endowed with expression' is stated by the commentator. Just as in 'not wholesome means unwholesome, the opposite of wholesome.' Because it is to be approached, to be undertaken, and to be pursued, it is called `attha` (meaning or goal), which refers to the fourfold purification virtue, and so on. 'Together with meaning' (`saha atthena`) means `sāttho`; in the manner already stated, the meaning is 'endowed with meaning.' The single, identical word `sādhukaṃ` should be connected with both phrases (`suṇohi` and `manasi karohi`) by way of repetition, and so on. How so? He states, 'Because...' and so on. Dhamma is the name for the text. Teaching is the name for the exposition of that text which has been determined by the mind. Meaning is the name for the meaning of the text. Penetration is the name for the correct understanding of the text and the meaning of the text. And because these—the Dhamma, the teaching, the meaning, and the penetration—are, for those of dull wisdom, difficult to fathom and a footing is not to be found, like the great ocean for hares and other creatures, they are therefore profound. For that reason, it was said, 'Because... pay close attention.' And here, it should be understood that because of the difficulty of penetration, the Dhamma and its meaning are difficult to fathom. And because of the difficulty of the knowledge of teaching, the inability to produce the teaching, and the difficulty of the arising of knowledge concerning that subject, penetration is difficult to fathom. Whatever should be said here has already been stated in the commentary on the introduction.

‘‘Suṇāhi sādhuka’’nti ‘‘sādhukaṃ manasi karohī’’ti vadanto na kevalaṃ atthakkamato eva ayaṃ yojanā, atha kho saddakkamatopi ubhayattha sambandhattāti dasseti. ‘‘Sakkā mahārājā’’ti idhāpi ‘‘aññampi diṭṭheva [Pg.60] dhamme sandiṭṭhikaṃ sāmaññaphalaṃ…pe… paṇītatarañcā’’ti idamanuvattatīti āha ‘‘evaṃ paṭiññātaṃ sāmaññaphaladesana’’nti. Vitthārato bhāsananti atthameva daḷhaṃ karoti ‘‘desessāmīti saṃkhittadīpana’’ntiādinā. Hi-saddo cettha luttaniddiṭṭho. Idaṃ vuttaṃ hoti – desanaṃ nāma uddisanaṃ. Bhāsanaṃ nāma niddisanaṃ paribyattakathanaṃ. Tenāyamattho sambhavatīti yathāvuttamatthaṃ sagāthāvaggasaṃyutte vaṅgīsasutte (saṃ. ni. 1.214) gāthāpadena sādhetuṃ ‘‘tenāhā’’tiādi vuttaṃ.

In commenting on 'Listen well' and 'attend closely,' the commentator shows that this connection is not merely by way of the sequence of meaning, but indeed, also by way of the sequence of words, because it is connected in both places. Here also, in 'It is possible, O great king,' the phrase 'another fruit of recluseship, visible in this very life... and more excellent' is carried forward; therefore, he said, 'Thus the exposition of the fruit of recluseship was promised.' He makes firm the meaning of 'expounding in detail' with the words 'I will teach, a brief explanation,' and so on. And here, the particle `hi` is indicated as elided. This is what is meant: 'Teaching' (`desanā`) is the name for a summary statement (`uddisanaṃ`). 'Expounding' (`bhāsanaṃ`) is the name for a detailed explanation (`niddisanaṃ`), a clear statement. Therefore, this meaning is possible. To establish the aforesaid meaning with a verse from the Vaṅgīsa Sutta in the Sagāthāvagga Saṃyutta, 'Therefore, he said,' etc., was stated.

Sāḷikāyiva nigghosoti sāḷikāya nigghoso viya, yathā sāḷikāya ālāpo madhuro kaṇṇasukho pemanīyo, evanti attho. Paṭibhānanti cetassa visesanaṃ liṅgabhedassapi visesanassa dissanato yathā ‘‘guṇo pamāṇa’’nti. Paṭibhānanti ca saddo vuccati paṭibhāti taṃtadākārena dissatīti katvā. Udīrayīti uccārayi, vuccati vā, kammagabbhañcetaṃ kiriyāpadaṃ. Iminā cetaṃ dīpeti – āyasmantaṃ dhammasenāpatiṃ thometukāmena desanābhāsanānaṃ visesaṃ dassentena pabhinnapaṭisambhidena āyasmatā vaṅgīsattherena ‘‘saṅkhittena, vitthārenā’’ti ca visesanaṃ kataṃ, tenāyamattho viññāyatīti.

As for `sāḷikāyiva nigghoso` (a sound like a myna bird's), it means 'like the sound of a myna bird.' The meaning is: just as the call of a myna bird is sweet, pleasant to the ear, and endearing, so too was this. And `paṭibhānaṃ` (eloquence) is a qualifier of this sound, because a qualifier is seen even with a difference in gender, as in the example `guṇo pamāṇaṃ` (quality is the measure). And sound is called `paṭibhāna` because it appears, that is, it is seen in this or that manner. As for `udīrayi` (he uttered), it means 'he pronounced,' or 'it was spoken.' And this verb has its object implicit. And by this he shows the following: the Venerable Elder Vaṅgīsa, who possessed the analytical knowledges and wished to praise the Venerable Dhammasenāpati, showing the distinction of his teaching and expounding, made the qualification 'in brief' and 'in detail.' Therefore, this meaning is understood.

Evaṃ vutteti ‘‘bhāsissāmī’’ti vutte. ‘‘Na kira bhagavā saṅkhepeneva desessati, atha kho vitthārenapi bhāsissatī’’ti hi taṃ padaṃ sutvāva ussāhajāto sañjātussāho, haṭṭhatuṭṭhoti attho. Ayamācariyassa adhippāyo. Apica ‘‘tena hi mahārāja suṇohi sādhukaṃ manasi karohi, bhāsissāmī’’ti vuttaṃ sabbampi uyyojanapaṭiññākaraṇappakāraṃ ussāhajananakāraṇaṃ sabbeneva ussāhasambhavato, tasmā evaṃ vutteti ‘‘suṇohi, sādhukaṃ manasi karohi, bhāsissāmī’’ti vutte sabbeheva tīhipi padehi ussāhajātoti attho daṭṭhabbo. Paccassosīti pati assosi bhagavato vacanasamanantarameva pacchā assosi, ‘‘sakkā pana bhante’’tiādinā vā pucchitvā puna ‘‘evaṃ bhante’’ti assosīti attho. Taṃ pana patissavanaṃ atthato sampaṭicchanamevāti āha ‘‘sampaṭicchi, paṭiggahesī’’ti. Teneva hi ‘‘iti attho’’ti avatvā ‘‘iti vuttaṃ hotī’’ti vuttaṃ.

As for `evaṃ vutte` (when this was said), it means 'when "I will speak" (`bhāsissāmi`) was said.' The meaning is: thinking, 'It seems the Blessed One will not teach merely in brief, but indeed, he will also speak in detail,' and having heard that beneficial phrase, enthusiasm arose in him, he became filled with enthusiasm, joyful and elated. This is the commentator's intention. Furthermore, the entire utterance, 'Well then, great king, listen well, attend closely, I will speak,' is a cause for arousing enthusiasm, being a form of exhortation and promise, because enthusiasm can arise from the entire utterance. Therefore, as for `evaṃ vutte`, the meaning should be understood as: when 'Listen, attend closely, I will speak' was said, he became enthused by all three phrases. As for `paccassosi` (he responded), it means he listened respectfully (`pati assosi`); he listened immediately after the Blessed One's words. Or, having asked, 'Is it possible, venerable sir?' and so on, he then assented, saying, 'Yes, venerable sir.' But that respectful listening is, in meaning, simply acceptance. Therefore, the commentator said, '`sampaṭicchi, paṭiggahesi`' (he accepted, he received). For that very reason, instead of saying 'this is the meaning' (`iti attho`), it was said 'this is what is meant' (`iti vuttaṃ hoti`).

190. ‘‘Athassa [Pg.61] bhagavā etadavocā’’ti vacanasambandhamattaṃ dassetvā ‘‘etaṃ avocā’’ti padaṃ vibhajitvā atthaṃ dassento ‘‘idānī’’tiādimāha. ‘‘Idhā’’ti iminā vuccamānaṃ adhikaraṇaṃ tathāgatassa uppattiṭṭhānabhūtaṃ lokamevādhippetanti dasseti ‘‘desopadese nipāto’’ti iminā. Desassa upadisanaṃ desopadeso, tasmiṃ. Yadi sabbattha desopadese, athāyamattho na vattabbo avuttepi labbhamānattāti codanāyāha ‘‘svāya’’ntiādi. Sāmaññabhūtaṃ idhasaddaṃ gaṇhitvā ‘‘svāya’’nti vuttaṃ, na tu yathāvisesitabbaṃ. Tathā hi vakkhati ‘‘katthaci padapūraṇamattamevā’’ti (dī. ni. aṭṭha. 1.190). Lokaṃ upādāya vuccati lokasaddena samānādhikaraṇabhāvato. Idha loketi ca jātikkhettaṃ, tatthāpi ayaṃ cakkavāḷo adhippeto. Sāsanamupādāya vuccati ‘‘samaṇo’’ti saddantarasannidhānato. Ayañhi catukaṅguttarapāḷi. Tattha paṭhamo samaṇoti sotāpanno. Dutiyo samaṇoti sakadāgāmī. Vuttañhetaṃ tattheva –

190. “Then the Blessed One spoke this to him”—having shown merely the connection of the words, and desiring to show the meaning by analyzing the phrase ‘etaṃ avoca’ (spoke this), he (the commentator) said the words beginning with ‘idāni’ (now). By this ‘idha’ (here), the location being spoken of is intended to be only the world, which is the place of the Tathāgata's arising; he shows this by the phrase ‘desopadese nipāto’ (a particle indicating a place). The indication of a place is ‘desopadeso’; in that (indication of a place). If it were an indication of a place everywhere, then this meaning should not be stated, because it can be obtained even if unstated. Due to this objection, he said the words beginning with ‘svāyaṃ’ (that this). Taking the general word ‘idha’, ‘svāyaṃ’ is stated, but not in the way it should be specified. For that very reason, he will say, “In some places, it is merely a verse-filler.” It is said with reference to the world, because of its state of having the same referent as the word ‘loka’ (world). And ‘idha loke’ (here in the world) is the world as the field of birth; even there, this world-system is intended. It is said with reference to the Dispensation, due to the proximity of another word, ‘samaṇo’ (ascetic). Indeed, this is the Pāḷi of the Catukkaṅguttara (Book of Fours). Therein, ‘the first ascetic’ is the stream-enterer. ‘The second ascetic’ is the once-returner. For this was stated in that very text—

‘‘Katamo ca bhikkhave paṭhamo samaṇo? Idha bhikkhave bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hotī’’ti, (a. ni. 4.241) ‘‘katamo ca bhikkhave dutiyo samaṇo? Idha bhikkhave bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hotī’’ti (a. ni. 4.241) ca ādi.

“And what, monks, is the first ascetic? Here, monks, a monk, through the destruction of the three fetters, becomes a stream-enterer.” (A. Ni. 4.241) “And what, monks, is the second ascetic? Here, monks, a monk, through the destruction of the three fetters and because of the attenuation of lust, hatred, and delusion, becomes a once-returner.” (A. Ni. 4.241) and so on.

Okāsanti kañci padesamupādāya vuccati ‘‘tiṭṭhamānassā’’ti saddantarasannidhānato.

‘Okāsaṃ’ (opportunity, place) is said with reference to some place, due to the proximity of another word, ‘tiṭṭhamānassa’ (of one standing).

Idheva tiṭṭhamānassāti imissaṃyeva indasālaguhāyaṃ patiṭṭhamānassa, devabhūtassa me satoti devabhāvena, devo hutvā vā bhūtassa samānassa. Meti anādarayoge sāmivacanaṃ. Puna meti kattutthe. Idañhi sakkapañhato udāhaṭaṃ.

‘Idheva tiṭṭhamānassa’ (of one standing right here) means of one established right in this Indasāla Cave. ‘Devabhūtassa me sato’ (of me being one who has become a deva) means by the state of being a deva, or alternatively, having become a deva, being existent. The word ‘me’ is a genitive case-ending word in the context of disrespect. Again, the word ‘me’ is in the agentive sense. Indeed, this is cited from the Sakkapañha Sutta.

Padapūraṇamattameva okāsāpadisanassāpi asambhavena atthantarassa abodhanato. Pubbe vuttaṃ tathāgatassa uppattiṭṭhānabhūtameva sandhāya ‘‘loka’’nti vuttaṃ. Purimaṃ uyyojanapaṭiññākaraṇavisaye ālapananti [Pg.62] puna ‘‘mahārājā’’ti ālapati. ‘‘Araha’’nti ādayo saddā vitthāritāti yojanā. Atthato hi vitthāraṇaṃ saddamukheneva hotīti ubhayattha saddaggahaṇaṃ kataṃ. Yasmā pana ‘‘aparehipi aṭṭhahi kāraṇehi bhagavā tathāgato’’tiādinā (udā. aṭṭha. 18; itivu. aṭṭha. 38) tathāgata-saddo udānaṭṭhakathādīsu, ‘‘araha’’nti ādayo ca visuddhimaggaṭīkāyaṃ (visuddhi. ṭī. 1.130) aparehipi pakārehi vitthāritā ācariyena, tasmā tesu vuttanayenapi tesamattho veditabbo. Tathāgatassa sattanikāyantogadhatāya ‘‘idha pana sattaloko adhippeto’’ti vatvā tatthāyaṃ yasmiṃ sattanikāye, yasmiñca okāse uppajjati, taṃ dassetuṃ ‘‘sattaloke uppajjamānopi cā’’tiādi vuttaṃ. Na devaloke, na brahmaloketi ettha yaṃ vattabbaṃ, taṃ parato āgamissati.

It is merely a verse-filler, because of the impossibility of indicating a place and because it does not convey another meaning. Referring to what was said before, that which is only the place of the Tathāgata's arising, it is said ‘lokaṃ’ (world). The previous address is an address in the context of urging and making a promise; therefore, he again addresses him as ‘mahārāja’ (great king). The words beginning with ‘arahaṃ’ have been elaborated; this is the construction. Indeed, elaboration in terms of meaning occurs only by means of words; therefore, the taking up of the word was done by the commentator in both cases. And since the word ‘Tathāgata’ has been elaborated by the teacher in the Udāna Commentary and other texts with “the Blessed One is the Tathāgata for eight other reasons,” and so on, and the words beginning with ‘arahaṃ’ have been elaborated in other ways in the Visuddhimagga Subcommentary, their meaning should be understood also by the method stated in those texts. Because the Tathāgata is included within the abodes of beings, having said, “Here, however, the world of beings is intended,” and to show in which abode of beings and in which place this one arises, the words beginning with “though arising in the world of beings” were said. Regarding ‘na devaloke, na brahmaloke’ (not in the world of devas, not in the world of Brahmās), what should be said on this will come later.

Tassāparenāti tassa nigamassa aparena, tato bahīti vuttaṃ hoti. Tatoti mahāsālato. Orato majjheti abbhantaraṃ majjhimapadeso. Evaṃ paricchinneti pañcanimittabaddhā sīmā viya pañcahi yathāvuttanimittehi paricchinne. Aḍḍhateyyayojanasateti paṇṇāsayojanehi ūnatiyojanasate. Ayañhi majjhimajanapado mudiṅgasaṇṭhāno, na samaparivaṭṭo, na ca samacaturasso, ujukena katthaci asītiyojano hoti, katthaci yojanasatiko, tathāpi cesa kuṭilaparicchedena miniyamāno pariyanta parikkhepato navayojanasatiko hoti. Tena vuttaṃ ‘‘navayojanasate’’ti. Asītimahātherāti yebhuyyavasena vuttaṃ sunāparantakassa puṇṇattherassāpi mahāsāvakesu pariyāpannattā. Sunāparantajanapado hi paccantavisayo. Tathā hi ‘‘candanamaṇḍalamāḷapaṭiggahaṇe bhagavā na tattha aruṇaṃ uṭṭhapetī’’ti majjhimāgama- (ma. ni. aṭṭha. 4.397) saṃyuttāgamaṭṭhakathāsu (saṃ. ni. aṭṭha. 3.4.88-89) vuttaṃ. Sārappattāti kulabhogissariyādivasena, sīlasārādivasena ca sārabhūtā. Brāhmaṇagahapatikātibrahmāyupokkharasātiādibrāhmaṇā ceva anāthapiṇḍikādigahapatikā ca.

‘Tassāparena’ means on the other side of that market town, that is to say, outside of it. ‘Tato’ means from the great Sāla tree. ‘Orato majjhe’ means the interior is the Middle Country. ‘Evaṃ paricchinne’ means demarcated by the five aforesaid landmarks, like a boundary fixed by five landmarks. ‘Aḍḍhateyyayojanasate’ (two hundred and fifty yojanas) means three hundred yojanas less fifty yojanas. For this Middle Country has the shape of a drum, is not perfectly round, nor is it perfectly square; in a straight line it is eighty yojanas in some places, and one hundred yojanas in others. Nevertheless, when measured by its winding demarcation, its perimeter is nine hundred yojanas. Therefore it is said, “nine hundred yojanas.” ‘Asītimahātherā’ (eighty great elders) is said by way of generalization, because the Elder Puṇṇa of Sunāparanta is also included among the great disciples. For the country of Sunāparanta is a border region. Thus it is said in the commentaries to the Majjhima Nikāya and Saṃyutta Nikāya: “On the occasion of accepting the sandalwood circular pavilion, the Blessed One did not cause the dawn to arise there.” ‘Sārappattā’ means those who have become the essence by way of lineage, wealth, sovereignty, etc., and by way of the essence of virtue, etc. ‘Brāhmaṇagahapatikā’ means brahmins such as Brahmāyu, Pokkharasāti, and so on, and householders such as Anāthapiṇḍika, and so on.

Tatthāti majjhimapadese, tasmiṃyeva ‘‘uppajjatī’’ti vacane vā. Sujātāyāti evaṃnāmikāya paṭhamaṃ saraṇagamanikāya yasattheramātuyā. Catūsu panetesu vikappesu paṭhamo buddhabhāvāya āsannatarapaṭipattidassanavasena [Pg.63] vutto. Āsannatarāya hi paṭipattiyā ṭhitopi ‘‘uppajjatī’’ti vuccati uppādassa ekantikattā, pageva paṭipattiyā matthake ṭhito. Dutiyo buddhabhāvāvahapabbajjato paṭṭhāya āsannamattapaṭipattidassanavasena, tatiyo buddhakaradhammapāripūrito paṭṭhāya buddhabhāvāya paṭipattidassanavasena. Na hi mahāsattānaṃ antimabhavūpapattito paṭṭhāya bodhisambhārasambharaṇaṃ nāma atthi buddhatthāya kālamāgamayamāneneva tattha patiṭṭhanato. Catuttho buddhabhāvakaradhammasamārambhato paṭṭhāya bodhiyā niyatabhāvadassanena. Bodhiyā hi niyatabhāvappattito pabhuti ‘‘buddho uppajjatī’’ti viññūhi vattuṃ sakkā uppādassa ekantikattā. Yathā pana ‘‘sandanti nadiyo’’ti sandanakiriyāya avicchedamupādāya vattamānappayogo, evaṃ uppādatthāya paṭipajjanakiriyāya avicchedamupādāya catūsupi vikappesu ‘‘uppajjati nāmā’’ti vuttaṃ, pavattāparatavattamānavacanañcetaṃ. Catubbidhañhi vattamānalakkhaṇaṃ saddasatthe pakāsitaṃ –

Therein: in the middle country, or in that very statement, “he arises.” Sujātāya: of the one so named, the first to be established in the refuges, the mother of the Elder Yasa. Moreover, among these four interpretations, the first is stated by way of showing the practice most proximate to Buddhahood. Indeed, one established in the most proximate practice is said to “be arising” because the arising is certain—how much more so one established at the summit of the practice. The second is stated by way of showing the practice that is merely near, starting from the going forth that brings about Buddhahood. The third is stated by way of showing the practice for Buddhahood, starting from the fulfillment of the qualities that make a Buddha. Indeed, for great beings, there is no such thing as gathering the requisites for enlightenment starting from their arising in the final existence, because they are established there, merely awaiting the time for Buddhahood. The fourth is stated by showing the certainty of enlightenment, starting from the undertaking of the qualities that make a Buddha. Indeed, from the time of attaining the certainty of enlightenment, it is possible for the wise to say, “a Buddha arises,” because the arising is certain. Just as the present tense is used with reference to the uninterruptedness of the action of flowing, as in “the rivers flow,” so too, in all four interpretations, it is said “he arises” with reference to the uninterruptedness of the action of practicing for the sake of arising. And this is a word in the present tense of an action that has occurred and is not yet ceased. For the fourfold characteristic of the present tense has been explained in the grammatical treatise:

‘‘Niccapavatti samīpo, pavattuparato tathā;

Pavattāparato ceva, vattamāno catubbidho’’ti.

“The present tense of constant occurrence (niccapavatti), the present tense of proximity (samīpa), likewise, the present tense of an action that has occurred and ceased (pavattuparata), and also the present tense of an action that has occurred and is not yet ceased (pavattāparata): thus, the present tense is fourfold.”

Yasmā pana buddhānaṃ sāvakānaṃ viya na paṭipāṭiyā iddhividhañāṇādīni uppajjanti, saheva pana arahattamaggena sakalopi sabbaññutaññāṇādiguṇarāsi āgato nāma hoti, tasmā tesaṃ nipphattasabbakiccattā arahattaphalakkhaṇe uppanno nāmāti ekaṅguttaravaṇṇanāyaṃ (a. ni. aṭṭha. 1.1.170) vuttaṃ. Asati hi nipphattasabbakiccatte na tāvatā ‘‘uppanno’’ti vattumarahati. Sabbapaṭhamaṃ uppannabhāvanti catūsu vikappesu sabbapaṭhamaṃ ‘‘tathāgato sujātāya…pe… uppajjati nāmā’’ti vuttaṃ tathāgatassa uppannatāsaṅkhātaṃ atthibhāvaṃ. Tadeva sandhāya uppajjatīti vuttaṃ buddhabhāvāya āsannatarapaṭipattiyaṃ ṭhitasseva adhippetattā. Ayameva hi attho mukhyato uppajjatīti vattabbo. Tenāha ‘‘tathāgato…pe… attho’’ti.

Furthermore, since for Buddhas—unlike for their disciples—the knowledge of the kinds of psychic power and so on do not arise sequentially, but rather the entire mass of qualities, such as the knowledge of omniscience, is said to arrive together with the path of Arahantship, therefore, because all their tasks are accomplished, it is said in the commentary on the Ekaṅguttara Nikāya that he is 'one who has arisen' at the moment of the fruit of Arahantship. Indeed, if all tasks were not accomplished, it would not be appropriate on that account to say 'he has arisen.' The phrase 'the state of having arisen first of all' refers to the state of existence of the Tathāgata, designated as 'having arisen,' which is spoken of in the four interpretations as 'The Tathāgata... arises first of all.' With reference to that very state of existence it is said, 'he arises,' because what is intended is only one who is established in the practice most proximate to Buddhahood. Indeed, this very meaning is primarily to be stated for 'he arises.' Therefore, he said: 'The Tathāgata... the meaning.'

Ettha ca ‘‘uppanno’’ti vutte atītakālavasena koci atthaṃ gaṇheyyāti tannivattanatthaṃ ‘‘uppanno hotī’’ti vuttaṃ. ‘‘Uppannā dhammā’’tiādīsu (dha. sa. tikamātikā 17) viya hi idha uppannasaddo paccuppannakāliko. Nanu ca arahattaphalasamaṅgīsaṅkhāto uppannoyeva tathāgato pavedanadesanādīni sādheti, atha kasmā [Pg.64] yathāvutto arahattamaggapariyosāno uppajjamānoyeva tathāgato adhippeto. Na hi so pavedanadesanādīni sādheti madhupāyāsabhojanato yāva arahattamaggo, tāva tesaṃ kiccānamasādhanatoti? Na hevaṃ daṭṭhabbaṃ, buddhabhāvāya āsannatarapaṭipattiyaṃ ṭhitassa uppajjamānassa gahaṇeneva arahattaphalasamaṅgīsaṅkhātassa uppannassāpi gahitattā. Kāraṇaggahaṇeneva hi phalampi gahitaṃ tadavinābhāvittā. Iti pavedanadesanādisādhakassa arahattaphalasamaṅginopi tathāgatassa gahetabbattā neyyatthamidaṃ ‘‘uppajjatī’’ti vacanaṃ daṭṭhabbanti. Tathā hi aṅguttaraṭṭhakathāyaṃ (a. ni. aṭṭha. 1.1.170) uppajjamāno, uppajjati, uppannoti tīhi kālehi atthavibhajane ‘‘dīpaṅkarapādamūle laddhabyākaraṇato yāva anāgāmiphalā uppajjamāno nāma, arahattamaggakkhaṇe pana uppajjati nāma, arahattaphalakkhaṇe uppanno nāmā’’ti vuttaṃ. Ayamettha ācariyadhammapālattherassa mati. Yasmā pana ekaṅguttaraṭṭhakathāyaṃ ‘‘ekapuggalo bhikkhave loke uppajjamāno uppajjatī’’ti (a. ni. 1.170) suttapadavaṇṇanāyaṃ ‘‘imasmimpi sutte arahattaphalakkhaṇaṃyeva sandhāya uppajjatī’’ti vuttaṃ, ‘‘uppanno hotīti ayañhettha attho’’ti (a. ni. aṭṭha. 1.1.170) āgataṃ, tasmā idhāpi arahattaphalakkhaṇameva sandhāya uppajjatīti vuttanti dasseti ‘‘sabbapaṭhamaṃ uppannabhāvaṃ sandhāyā’’ti iminā. Tenāha ‘‘uppanno hotīti ayañhettha attho’’ti. Sabbapaṭhamaṃ uppannabhāvanti ca sabbaveneyyānaṃ paṭhamataraṃ arahattaphalavasena uppannabhāvanti attho. ‘‘Uppanno hotī’’ti ca iminā arahattaphalakkhaṇavasena atītakālaṃ dassetīti. Ayameva ca nayo aṅguttaraṭīkākārena ācariyasāriputtattherena adhippetoti.

And here, when 'uppanno' (has arisen) is said, lest someone should take the meaning in the sense of the past tense, to prevent that, 'uppanno hoti' (he has arisen) is said. Indeed, as in phrases like 'uppannā dhammā' (arisen phenomena), here the word 'uppanna' refers to the present time. An objection: Is it not the case that the Tathāgata, who is designated as one endowed with the fruit of Arahantship and has indeed arisen, accomplishes declarations, teachings, and so on? If so, why is the Tathāgata intended here as one who is only in the process of arising, culminating in the path of Arahantship, as has been stated? Indeed, that Tathāgata does not accomplish declarations, teachings, and so on, because from the time of eating the milk-rice up to the path of Arahantship, during that period, he does not accomplish those tasks. This should not be understood in that way, because by taking him as one who is in the process of arising—established in the practice most proximate to Buddhahood—one who has already arisen, designated as endowed with the fruit of Arahantship, is also taken. Indeed, by grasping the cause, the fruit is also grasped, because it is inseparable from it. Thus, because the Tathāgata who accomplishes declarations, teachings, and so on, and who is endowed with the fruit of Arahantship, is to be taken, this statement 'he arises' should be understood as having a meaning to be inferred. For this reason, in the commentary on the Aṅguttara Nikāya, in the analysis of the meaning of the words 'uppajjamāno' (one who is arising), 'uppajjati' (he arises), and 'uppanno' (one who has arisen) according to the three times, it is said: 'From receiving the prediction at the feet of the Buddha Dīpaṅkara up to the fruit of non-returning, he is called ‘one who is arising.’ At the moment of the path of Arahantship, he is called ‘one who arises.’ At the moment of the fruit of Arahantship, he is called ‘one who has arisen.’' This, in this matter, is the opinion of the teacher, the Elder Dhammapāla. However, since in the commentary on the Aṅguttara Nikāya, in the explanation of the Sutta passage 'One person, monks, arising in the world, arises...,' it is said: 'In this Sutta, "he arises" is stated with reference only to the moment of the fruit of Arahantship,' and it is stated: 'The meaning here is "he has arisen,"' therefore, here also, 'he arises' is said with reference only to the moment of the fruit of Arahantship. He shows this meaning with the phrase 'with reference to the state of having arisen first of all.' Therefore, he said: 'The meaning here is "he has arisen".' And 'the state of having arisen first of all' means the state of having arisen by way of the fruit of Arahantship before all other trainable beings. And by this phrase 'he has arisen,' he indicates the past tense by way of the moment of the fruit of Arahantship. This very method is also intended by the teacher, the Elder Sāriputta, the author of the sub-commentary on the Aṅguttara Nikāya.

So bhagavāti yo so tathāgato ‘‘araha’’ntiādinā pakittitaguṇo, so bhagavā. Idāni vattabbaṃ imasaddena nidasseti vuccamānatthassa parāmasanato. Idaṃ vuttaṃ hoti – nayidaṃ mahājanassa sammukhamattaṃ sandhāya ‘‘imaṃ loka’’nti vuttaṃ, atha kho ‘‘sadevaka’’ntiādinā vakkhamānaṃ anavasesapariyādānaṃ sandhāyāti. ‘‘Saha devehi sadevaka’’ntiādinā yathāvākyaṃ padanibbacanaṃ vuttaṃ, yathāpadaṃ pana ‘‘sadevako’’tiādinā vattabbaṃ, ime ca tagguṇasaṃviññāṇabāhiratthasamāsā. Ettha hi avayavena viggaho, samudāyo samāsattho hoti lokāvayavena [Pg.65] kataviggahena lokasamudāyassa yathārahaṃ labbhamānattā. Samavāyajotakasahasaddayoge hi ayameva samāso viññāyati. Devehīti ca pañcakāmāvacaradevehi, arūpāvacaradevehi vā. Brahmunāti rūpāvacarārūpāvacarabrahmunā, rūpāvacarabrahmunā eva vā, bahukattukādīnamiva nesaṃ siddhi. Pajātattāti yathāsakaṃ kammakilesehi pakārena nibbattakattā.

The Blessed One: That Tathāgata who possesses qualities proclaimed, such as ‘Arahant,’ is the Blessed One. Now, He indicates what is to be said by the word ‘this’ because of referring to what is about to be said. This is what is meant: this phrase ‘this world’ was not stated with reference to the mere presence of the great multitude, but rather with reference to the complete inclusion without remainder of what will be spoken of, beginning with ‘with the devas.’ By ‘`Saha devehi sadevakaṃ`’ (With devas, thus with devas), etc., the derivation of the word is stated according to the sentence; but according to the derived word, it should be stated as ‘`sadevako`’, etc. And these are `tagguṇasaṃviññāṇa bahubbīhi` compounds with an external referent. For here, the analysis is by a part, and the whole is the meaning of the compound, because the whole of the world is appropriately obtained by the analysis made with a part of the world. For when there is a connection with the word `saha` which indicates association, this very compound is understood. And ‘with the devas’ means with the devas of the five sense-sphere realms, or with the devas of the formless realms. ‘With Brahmā’ means with the Brahmās of the form and formless realms, or only with the Brahmās of the form realm; their formation is like that of `bahukattuka`, etc. The state of being `pajā` is because of being produced in various ways by their respective kamma and defilements.

Evaṃ vacanatthato atthaṃ dassetvā vacanīyatthato dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Pañcakāmāvacaradevaggahaṇaṃ pārisesañāyena itaresaṃ padantarehi visuṃ gahitattā. Chaṭṭhakāmāvacaradevaggahaṇaṃ paccāsattiñāyena. Tattha hi māro jāto, tannivāsī ca. Yasmā cesa dāmarikarājaputto viya tattha vasitattā pākaṭo, tasmā santesupi aññesu vasavattimahārājādīsu pākaṭatarena teneva visesetvā vuttoti, ayañca nayo majjhimāgamaṭṭhakathāyaṃ (ma. ni. aṭṭha. 2.290) pakāsitova. Māraggahaṇena cettha taṃsambandhino devāpi gahitā okāsalokena saddhiṃ sattalokassa gahaṇato. Evañhi vasavattisattalokassa anavasesapariyādānaṃ hoti. Brahmakāyikādibrahmaggahaṇampi paccāsattiñāyena. Paccatthikapaccāmittasamaṇabrāhmaṇaggahaṇanti paccatthikā eva paccāmittā, teyeva samaṇabrāhmaṇā, tesaṃ gahaṇaṃ tathā, tena bāhirakasamaṇabrāhmaṇaggahaṇaṃ vuttaṃ, nidassanamattañcetaṃ apaccatthikapaccāmittānampi tesaṃ iminā gahaṇato. Samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇanti pana sāsanikasamaṇabrāhmaṇānaṃ gahaṇaṃ veditabbaṃ. Kāmaṃ ‘‘sadevaka’’ntiādivisesanānaṃ vaseneva sattavisayopi lokasaddo viññāyati samavāyatthavasena tulyayogavisayattā tesaṃ, ‘‘salomako sapakkhako’’tiādīsu pana vijjamānatthavasena atulyayogavisayepi ayaṃ samāso labbhatīti byabhicāradassanato abyabhicārenatthañāpakaṃ pajāgahaṇanti āha ‘‘pajāvacanena sattalokaggahaṇa’’nti, na pana lokasaddena sattalokassa aggahitattā evaṃ vuttaṃ. Tenāha ‘‘tīhi padehi okāsalokena saddhiṃ sattaloko’’ti. Sadevakādivacanena upapattidevānaṃ, sassamaṇabrāhmaṇīvacanena visuddhidevānañca gahitattā vuttaṃ ‘‘sadeva…pe… manussaggahaṇa’’nti. Tattha sammutidevā rājāno[Pg.66]. Avasesamanussaggahaṇanti sammutidevehi, samaṇabrāhmaṇehi ca avasiṭṭhamanussānaṃ gahaṇaṃ. Etthāti etesu padesu. Tīhi padehīti sadevakasamārakasabrahmakapadehi. Dvīhīti sassamaṇabrāhmaṇīsadevamanussapadehi. Samāsapadatthesu sattalokassapi vuttanayena gahitattā ‘‘okāsalokena saddhiṃ sattaloko’’ti vuttaṃ.

Having thus shown the meaning from the perspective of the word’s meaning, ‘therein,’ etc., was said in order to show it from the perspective of the meaning to be expressed. The inclusion of the devas of the five sense-sphere realms is by the method of remainder, because the others are taken up separately by other terms. The inclusion of the devas of the sixth sense-sphere realm is by the method of proximity. For Māra was born there and is a resident there. And since he is well-known because of dwelling there, like the son of a Dāmarika king, therefore, even though there are other great kings who wield power, it is stated by specifying him as the more prominent one. And this method is indeed explained in the Majjhima Nikāya commentary. And here, by the inclusion of Māra, the devas connected with him are also included, because of the inclusion of the world of beings along with the world-as-location. For thus there is a complete inclusion without remainder of the world of beings in the Vasavatti realm. The inclusion of the Brahmās, such as the Brahmakāyika deities, is also by the method of proximity. Regarding ‘the inclusion of ascetics and brahmins who are adversaries and enemies’: adversaries are indeed enemies, and they themselves are the ascetics and brahmins; their inclusion is thus. Thereby the inclusion of external ascetics and brahmins is stated. And this is a mere illustration, because even those ascetics and brahmins who are not adversaries and enemies are included by this term. However, ‘the inclusion of ascetics and brahmins who have pacified evil and banished evil’ should be understood as the inclusion of ascetics and brahmins of the Dispensation. It is true that simply by the power of the qualifiers like ‘with devas,’ the word ‘loka’ is understood as having the sphere of beings, because they have a scope of equal application by way of the meaning of association. But in cases like ‘with fur, with wings,’ this compound is found even when the scope of application is not equal, by way of the meaning of existence. Because of seeing this deviation, in order to indicate the meaning without deviation, the inclusion of `pajā` was made. Therefore, he said: ‘the inclusion of the world of beings is by the word `pajā`.’ But it was not said thus because the world of beings is not included by the word `loka`. Therefore, he said: ‘By three terms, the world of beings along with the world-as-location.’ Because the devas by rebirth are included by the words ‘with devas,’ etc., and the devas by purification are included by the word ‘with ascetics and brahmins,’ it was stated: ‘with devas… (etc.)… the inclusion of humans.’ Therein, kings are devas by convention. ‘The inclusion of the remaining humans’ means the inclusion of the humans remaining apart from the devas by convention and the ascetics and brahmins. ‘Herein’ means in these terms. ‘By three terms’ means by the terms `sadevaka`, `samāraka`, and `sabrahmaka`. ‘By two’ means by the terms `sassamaṇabrāhmaṇī` and `sadevamanussā`. Since the world of beings is also included in the meanings of the compound terms in the manner stated, it was said: ‘the world of beings along with the world-as-location.’

‘‘Aparo nayo’’tiādinā aparampi vacanīyatthamāha. Arūpinopi sattā attano āneñjavihārena viharanto ‘‘dibbantīti devā’’ti idaṃ nibbacanaṃ laddhumarahantīti āha ‘‘sadevakaggahaṇena arūpāvacaraloko gahito’’ti. Tenevāha bhagavā brahmajālādīsu ‘‘ākāsānañcāyatanūpagānaṃ devānaṃ sahabyata’’ntiādi, (a. ni. 3.197) arūpāvacarabhūto okāsaloko, sattaloko ca gahitoti attho. Evaṃ chakāmāvacaradevaloko, rūpī brahmalokoti etthāpi. Chakāmāvacaradevalokassa savisesaṃ māravase pavattanato vuttaṃ ‘‘samārakaggahaṇena chakāmāvacaradevaloko’’ti. So hi tassa dāmarikassa viya vasapavattanokāso. Rūpī brahmaloko gahito pārisesañāyena arūpībrahmalokassa visuṃ gahitattā. Catuparisavasenāti khattiyabrāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmasaṅkhātāsu aṭṭhasu parisāsu khattiyādicatuparisavaseneva tadaññāsaṃ sadevakādiggahaṇena gahitattā. Kathaṃ panettha catuparisavasena manussaloko gahitoti? ‘‘Sassamaṇabrāhmaṇi’’nti iminā samaṇaparisā, brāhmaṇaparisā ca gahitā, ‘‘sadevamanussa’’nti iminā khattiyaparisā, gahapatiparisā cāti. ‘‘Paja’’nti iminā pana imāyeva catasso parisā vuttā. Catuparisasaṅkhātaṃ pajanti hi idha attho.

By ‘Another method,’ etc., he states another meaning to be expressed. Even formless beings, dwelling in their own imperturbable abiding, are worthy of obtaining this derivation: ‘they shine (`dibbanti`), therefore they are `devā`.’ Thus he said: ‘By the inclusion of “with devas,” the formless world is included.’ For that very reason the Blessed One said in the Brahmajāla Sutta, etc.: ‘companionship with the devas who have reached the base of infinite space,’ and so on. The meaning is that the world-as-location which is the formless realm, and the world of beings, are included. Similarly, here also in the case of ‘the world of the six sense-sphere devas’ and ‘the form-Brahmā-world,’ both the world-as-location and the world of beings are included. It was said: ‘by the inclusion of “with Māra,” the world of the six sense-sphere devas is meant,’ because that world proceeds especially under Māra’s power. For he has the opportunity to exercise power over it, like a `dāmarika` (brigand). The form-Brahmā-world is included by the method of remainder, because the formless Brahmā-world is included separately. ‘By way of the four assemblies’: Among the eight assemblies—khattiyas, brahmins, householders, ascetics, and those of the Four Great Kings, Tāvatiṃsa, Māra, and Brahmā—the human world is included by way of the four assemblies beginning with the khattiyas, because the others among them are included by the term ‘with devas,’ etc. How is the human world included here by the four assemblies? By ‘with ascetics and brahmins,’ the assembly of ascetics and the assembly of brahmins are included. By ‘with devas and humans,’ the assembly of khattiyas and the assembly of householders are included. Furthermore, by ‘`pajā`’ (progeny), these very four assemblies are stated. For here the meaning is `pajā` in the sense of the four assemblies.

Aññathā gahetabbamāha ‘‘sammutidevehi vā saha manussaloko’’ti. Kathaṃ pana gahitoti? ‘‘Sassamaṇabrāhmaṇi’’nti iminā samaṇabrāhmaṇā gahitā, ‘‘sadevamanussa’’nti iminā sammutidevasaṅkhātā khattiyā, gahapatisuddasaṅkhātā ca avasesamanussāti. Ito pana aññesaṃ manussasattānamabhāvato ‘‘paja’’nti iminā eteyeva catūhi pakārehi ṭhitā manussasattā vuttā. Catukulappabhedaṃ pajanti hi idha attho. Evaṃ vikappadvayepi pajāgahaṇena catuparisādivasena manussānaññeva gahitattā [Pg.67] idāni avasesasattepi saṅgahetvā dassetuṃ ‘‘avasesasabbasattaloko vā’’ti vuttaṃ. Etthāpi catuparisavasena gahitena manussalokena saha avasesasabbasattaloko gahito, sammutidevehi vā saha avasesasabbasattalokoti yojetabbaṃ. Nāgagaruḷādivasena ca avasesasabbasattaloko. Idaṃ vuttaṃ hoti – catuparisasahito avasesasuddanāgasupaṇṇanerayikādisattaloko, catukulappabhedamanussasahito vā avasesanāgasupaṇṇanerayikādisattaloko gahitoti.

Or alternatively, the commentator says: “The human world together with the conventional devas.” But how is it taken? By this phrase “with ascetics and brahmins,” ascetics and brahmins are taken. By this phrase “with devas and humans,” the khattiyas, who are called conventional devas, and the remaining humans, called householders and commoners, are taken. Moreover, because there are no other human beings than these, by this term “progeny,” these very human beings, established in four types, are spoken of. For here, the meaning is “the progeny of the four-fold caste division.” Thus, in both alternatives, by the taking of “progeny” by way of the four assemblies and so on, because only humans are taken, now, in order to show by including the remaining beings as well, it is said: “or the remaining entire world of beings.” Here too, the remaining entire world of beings is taken together with the human world, which is taken by way of the four assemblies; or, it should be connected as: “the remaining entire world of beings together with the conventional devas.” And by way of nāgas, garuḷas, and so on, the remaining entire world of beings is taken. This is what is meant: the remaining world of beings—such as commoners, nāgas, supaṇṇas, and hell-beings—is taken together with the four assemblies; or, the remaining world of beings—such as nāgas, supaṇṇas, and hell-beings—is taken together with humans of the four-fold caste division.

Ettāvatā bhāgaso lokaṃ gahetvā yojanaṃ dassetvā idāni tena tena visesena abhāgaso lokaṃ gahetvā yojanaṃ dassetuṃ ‘‘apicetthā’’tiādi vuttaṃ. Tattha ukkaṭṭhaparicchedatoti ukkaṃsagatiparicchedato, tabbijānanenāti vuttaṃ hoti. Paṭhamanayena hi pañcasu gatīsu devagatipariyāpannāva pañcakāmaguṇasamaṅgitāya, dīghāyukatāyāti evamādīhi visesehi seṭṭhā. Dutiyanayena pana arūpino dūrasamugghāṭitakilesadukkhatāya, santapaṇītaāneñjavihārasamaṅgitāya, ativiya dīghāyukatāyāti evamādīhi visesehi ativiya ukkaṭṭhā. Ācariyehi pana dutiyanayameva sandhāya vuttaṃ. Evaṃ paṭhamapadeneva padhānanayena sabbalokassa sacchikatabhāve siddhepi iminā kāraṇavisesena sesapadāni vuttānīti dasseti ‘‘tato yesa’’ntiādinā. Tatoti paṭhamapadato paraṃ āhāti sambandho. ‘‘Chakāmāvacarissaro’’ tiyeva vutte sakkādīnampi tassa ādhipaccaṃ siyāti āsaṅkānivattanatthaṃ ‘‘vasavattī’’ti vuttaṃ, tena sāhasikakaraṇena vasavattāpanameva tassādhipaccanti dasseti. So hi chaṭṭhadevalokepi anissaro tattha vasavattidevarājasseva issarattā. Tenāha bhagavā aṅguttarāgamavare aṭṭhanipāte dānānisaṃsasutte ‘‘tatra bhikkhave vasavattī devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā…pe… paranimmitavasavattī deve dasahi ṭhānehi adhigaṇhātī’’ti (a. ni. 8.36) vitthāro. Majjhimāgamaṭṭhakathāyampi vuttaṃ ‘‘tatra hi vasavattirājā rajjaṃ kāreti, māro pana ekasmiṃ padese attano parisāya issariyaṃ pavattento rajjapaccante dāmarikarājaputto viya vasatī’’ti (ma. ni. 1.60) ‘‘brahmā mahānubhāvo’’tiādi [Pg.68] dasasahassiyaṃ mahābrahmuno vasena vadati. ‘‘Ukkaṭṭhaparicchedato’’ti hi heṭṭhā vuttameva. ‘‘Ekaṅguliyā’’tiādi ekadesena mahānubhāvatādassanaṃ. Anuttaranti seṭṭhaṃ navalokuttaraṃ. Puthūti bahukā, visuṃ bhūtā vā. Ukkaṭṭhaṭṭhānānanti ukkaṃsagatikānaṃ. Bhāvānukkamoti bhāvavasena paresamajjhāsayānurūpaṃ ‘‘sadevaka’’ntiādipadānaṃ anukkamo, bhāvavasena anusandhikkamo vā bhāvānukkamo, atthānañceva padānañca anusandhānapaṭipāṭīti attho, ayameva vā pāṭho tathāyeva samantapāsādikāyaṃ (pārā. aṭṭha. verañjakaṇḍavaṇṇanā 1) diṭṭhattā, ācariyasāriputtattherena (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanā) ca vaṇṇitattā. ‘‘Vibhāvanānukkamo’’tipi pāṭho dissati, so pana tesu adiṭṭhattā na sundaro.

Having thus far shown the connection by taking the world by division, now, in order to show the connection by taking the world without division by this and that distinction, the passage beginning with ‘apicetthā’ is stated. Therein, ‘ukkaṭṭhaparicchedato’ means ‘by way of the limit of the highest destiny’; it is meant to be said ‘by knowing that.’ For, according to the first method, among the five destinies, those included in the deva-destiny are supreme due to such distinctions as being endowed with the five strands of sensual pleasure and having long life. But according to the second method, the formless beings are exceedingly superior due to such distinctions as having the suffering of defilements completely eradicated from afar, being endowed with a peaceful, sublime, and imperturbable abiding, and having an extremely long life. The commentator, however, has spoken with reference to the second method only. Thus, he shows that even though the realization of the entire world is accomplished by the principal method through the first term alone, the remaining terms are stated due to this special reason, with the passage beginning ‘tato yesaṃ.’ ‘Tato’ has its connection with ‘āha’ which comes after the first term. If it were simply said ‘the lord of the six kāma-sphere heavens,’ it might be assumed that his lordship extends to Sakka and others as well. To dispel this doubt, ‘vasavattī’ is stated, by which he shows that Māra's lordship is precisely the act of bringing others under his control by means of coercion. For he is not the lord even in the sixth deva world, as the sovereignty there belongs only to the devarāja Vasavatti. Therefore, the Blessed One said in the excellent Aṅguttara Nikāya, in the Nipāta of Eights, in the Dānānisaṃsa Sutta: ‘Therein, monks, the devaputta Vasavatti, having performed an extraordinary meritorious deed of giving… surpasses the Paranimmitavasavattī devas in ten respects,’ and so on in detail. In the commentary to the Majjhima Nikāya, it is also said: ‘For there, the king Vasavatti exercises rulership, while Māra, exerting his authority over his own retinue in one region, dwells like a rebellious prince on the frontier of the kingdom.’ The passage beginning ‘Brahmā is of great power’ is spoken with reference to the Mahābrahmā in the ten-thousandfold world system. ‘Ukkaṭṭhaparicchedato’ has already been explained above. The passage beginning ‘ekaṅguliyā’ is a demonstration of his great power in one aspect. ‘Anuttaraṃ’ means supreme, the nine supramundane states. ‘Puthū’ means many, or separate. ‘Ukkaṭṭhaṭṭhānānaṃ’ means ‘of those with a superior destiny.’ ‘Bhāvānukkamo’ is the sequence of terms such as ‘sadevakaṃ’ in accordance with the disposition of others, by way of intention. Or, ‘bhāvānukkamo’ is the sequence of connection by way of being, that is, the sequential connection of meanings and terms. This is the meaning. Or, this is the correct reading, because it is seen as such in the Samantapāsādikā and has been explained by the elder Ācariya Sāriputta. The reading ‘vibhāvanānukkamo’ is also found, but since it is not seen in those texts, it is not good.

Idāni porāṇakānaṃ saṃvaṇṇanānayaṃ dassetuṃ ‘‘porāṇā panāhū’’tiādi vuttaṃ. Tattha aññapadena niravasesasattalokassa gahitattā sabbattha avasesalokanti anavasesapariyādānaṃ vuttaṃ. Tenāha ‘‘tibhavūpage satte’’ti, tedhātukasaṅkhāte tayo bhave upagatasatteti attho. Tīhākārehīti devamārabrahmasahitatāsaṅkhātehi tīhi ākārehi. Tīsu padesūti ‘‘sadevaka’’ntiādīsu tīsu padesu. Pakkhipitvāti atthavasena saṅgahetvā. Teyeva tibhavūpage satte ‘‘sassamaṇabrāhmaṇiṃ, sadevamanussa’’nti padadvaye pakkhipatīti ñāpetuṃ ‘‘punā’’ti vuttaṃ. Tena tenākārenāti sadevakattādinā, sassamaṇabrāhmaṇībhāvādinā ca tena tena pakārena. ‘‘Tibhavūpage satte’’ti vatvā ‘‘tedhātukamevā’’ti vadantā okāsalokena saddhiṃ sattaloko gahitoti dassenti. Tedhātukameva pariyādinnanti porāṇā panāhūti yojanā.

Now, in order to show the expository method of the ancient commentators, the passage beginning with ‘porāṇā panāhū’ is stated. Therein, because the world of beings without remainder is taken by another term, in all instances the term ‘the remaining world’ is said to mean a complete inclusion without remainder. Therefore, he says, ‘beings who have gone to the three existences,’ the meaning of which is: beings who have approached the three existences, called the three realms. By ‘by three modes’ is meant: by the three modes called ‘being together with devas, Māra, and Brahmā.’ By ‘in three phrases’ is meant: in the three phrases beginning with ‘sadevakaṃ.’ By ‘having included’ is meant: having encompassed by way of meaning. In order to make it known that he includes those very beings who have gone to the three existences in the pair of phrases, ‘with ascetics and brahmins’ and ‘with devas and humans,’ the word ‘puna’ is stated. By ‘by this and that mode’ is meant: by this and that manner, such as the state of being ‘with devas,’ etc., and the state of being ‘with ascetics and brahmins,’ etc. Having said, ‘beings who have gone to the three existences,’ those who then say, ‘only the three-realmed world,’ show that the world of beings is taken together with the world of space. The connection is: The ancients say, ‘Only the three-realmed world is completely included.’

Sāmanti attanā. Aññatthāpohanena, antogadhāvadhāraṇena vā tappaṭisedhanamāha ‘‘aparaneyyo hutvā’’ti, aparehi anabhijānāpetabbo hutvāti attho. Abhiññāti ya-kāralopaniddeso yathā ‘‘paṭisaṅkhā yoniso’’ti (ma. ni. 1.23, 422; 2.24; 3.75; saṃ. ni. 4.120; a. ni. 6.58; mahāni. 206) vuttaṃ ‘‘abhiññāyā’’ti. Abhisaddena na visesanamattaṃ jotitaṃ, atha kho visesanamukhena karaṇampīti dasseti ‘‘adhikena ñāṇenā’’ti iminā. Anumānādipaṭikkhepoti ettha ādisaddena [Pg.69] upamānaatthāpattisaddantarasannidhānasampayogavippayogasahacaraṇādinā kāraṇalesamattena pavedanaṃ saṅgaṇhāti ekappamāṇattā. Sabbattha appaṭihatañāṇacāratāya hi sabbadhammapaccakkhā buddhā bhagavanto. Bodheti viññāpetīti saddato atthavacanaṃ. Pakāsetīti adhippāyato. Evaṃ sabbattha vivecitabbo.

“Sāmaṃ” means by oneself. By the exclusion of other meanings, or by the word “eva” which has the meaning of emphasis contained within, the commentator states the rejection of that, saying, “having become not to be led by others”; the meaning is: having become one who is not to be made known by others. “Abhiññā” is an explanation by the elision of the letter ‘ya,’ just as in “paṭisaṅkhā yoniso,” the word “abhiññāya” is stated. By the prefix “abhi,” not merely a qualification is indicated, but rather, through the means of qualification, instrumentality is also indicated. This meaning he shows with the phrase, “by superior knowledge.” In “anumānādipaṭikkhepo,” by the word “ādi,” it includes the making known by a mere trace of a cause, such as by analogy, implication, proximity of another word, association, dissociation, accompaniment, and so on, because of their having a single measure. Indeed, because of the unimpeded range of their knowledge in all things, the Blessed Buddhas have directly perceived all phenomena. The statement “bodheti viññāpeti” is a statement of meaning according to the word. The statement “pakāseti” is a statement of meaning according to the intention. Thus, it should be discerned in all cases.

Anuttaraṃ vivekasukhanti phalasamāpattisukhaṃ. Hitvāpīti pi-saddaggahaṇaṃ phalasamāpattiyā antarā ṭhitikāpi kadāci bhagavato desanā hotīti katvā kataṃ. Bhagavā hi dhammaṃ desento yasmiṃ khaṇe parisā sādhukāraṃ vā deti, yathāsutaṃ vā dhammaṃ paccavekkhati, taṃ khaṇampi pubbābhogena paricchinditvā phalasamāpattiṃ samāpajjati, yathāparicchedañca samāpattito vuṭṭhāya pubbe ṭhitaṭṭhānato paṭṭhāya dhammaṃ desetīti aṭṭhakathāsu (ma. ni. aṭṭha. 2.387) vuttovāyamattho. Appaṃ vā bahuṃ vā desentoti ugghaṭitaññussa vasena appaṃ vā vipañcitaññussa, neyyassa ca vasena bahuṃ vā desento. Kathaṃ desetīti āha ‘‘ādimhipī’’tiādi. Dhammassa kalyāṇatā niyyānikatāya, niyyānikatā ca sabbaso anavajjabhāvenevāti vuttaṃ ‘‘anavajjameva katvā’’ti. Desanāyāti pariyattidhammassa desakāyattena hi āṇādividhinā atisajjanaṃ pabodhanaṃ desanāti pariyattidhammo vuccati. Kiñcāpi avayavavinimutto samudāyo nāma paramatthato koci natthi, yesu pana avayavesu samudāyarūpena avekkhitesu gāthādisamaññā, taṃ tato bhinnaṃ viya katvā saṃsāmivohāramāropetvā dassento ‘‘atthi desanāya ādimajjhapariyosāna’’nti āha. Sāsanassāti paṭipattidhammassa. Sāsitabbapuggalagatena hi yathāparādhādinā sāsitabbabhāvena anusāsanaṃ, tadaṅgavinayādivasena vinayananti katvā paṭipattidhammo ‘‘sāsana’’nti vuccati. Atthi sāsanassa ādimajjhapariyosānanti sambandho. Catuppadikāyapīti ettha pi-saddo sambhāvane, tena evaṃ appakatarāyapi ādimajjhapariyosānesu kalyāṇatā, pageva bahutarāyāti sambhāveti. Padañcettha gāthāya catutthaṃso, yaṃ ‘‘pādo’’tipi vuccati, eteneva tipādikachapādikāsupi yathāsambhavaṃ vibhāgaṃ dasseti. Evaṃ suttāvayave kalyāṇattayaṃ dassetvā sakalepi sutte dassetuṃ ‘‘ekānusandhikassā’’tiādi vuttaṃ. Tattha nātibahuvibhāgaṃ yathānusandhinā ekānusandhikaṃ [Pg.70] sandhāya ‘‘ekānusandhikassā’’ti āha. Itarasmiṃ pana teneva dhammavibhāgena ādimajjhapariyosānā labbhantīti ‘‘anekānusandhikassā’’tiādi vuttaṃ. Nidānanti ānandattherena ṭhapitaṃ kāladesadesakaparisādiapadisanalakkhaṇaṃ nidānaganthaṃ. Idamavocāti nigamanaṃ upalakkhaṇameva ‘‘iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti nigamanassapi gahetabbato. Saṅgītikārakehi ṭhapitānipi hi nidānanigamanāni satthu desanāya anuvidhānato tadantogadhānevāti veditabbaṃ. Ante anusandhīti sabbapacchimo anusandhi.

“Anuttaraṃ vivekasukhaṃ” means the bliss of fruition-attainment. In “hitvāpi,” the inclusion of the particle “pi” is made because sometimes the Blessed One's teaching occurs even while he is abiding in the interval of fruition-attainment. For when the Blessed One is teaching the Dhamma, at the moment when the assembly gives cries of approval or reflects on the Dhamma as heard, having delimited that very moment with prior attention, he enters fruition-attainment. And, emerging from the attainment according to the delimitation, he teaches the Dhamma starting from the place where he had previously stopped. This meaning is indeed stated in the commentaries. “Teaching a little or much” means: teaching a little for one of quick understanding, or much for one who understands through elaboration and for one who is to be led. Being asked, “How does he teach?,” he said, “ādimhipi,” and so on. The excellence of the Dhamma is due to its leading out, and its leading out is due to its being entirely blameless; therefore, it is said, “having made it entirely blameless.” Regarding “desanāya”: because it is the thorough instruction and awakening by way of command, etc., connected with the teacher, the Dhamma of the scriptures is called “desanā.” Although in an ultimate sense there is no aggregate whatsoever that is separate from its components, yet, for those components which, when considered as an aggregate, have designations such as ‘verse,’ he, having treated it as if it were distinct from them and having ascribed to it the conventional usage of part and whole, shows this by saying, “There is a beginning, middle, and end of a teaching.” “Sāsanassa” means of the Dhamma of practice. Indeed, because instruction is based on the state of being instructible according to faults, etc., pertaining to the person to be instructed, and because training is by way of temporary discipline, etc., the Dhamma of practice is called “sāsana.” The connection is: “There is a beginning, middle, and end of the dispensation.” In “catuppadikāyapi,” the particle “pi” is in the sense of affirmation. By this, he affirms: “Thus, even in a very small teaching, there is excellence in the beginning, middle, and end; how much more so in a much larger one.” And here, a “pada” is a quarter of a verse, which is also called a “pāda.” By this very term, he shows the division, as is possible, in verses of three or six lines as well. Thus, having shown the threefold excellence in a part of a sutta, in order to show it in the entire sutta as well, “ekānusandhikassa,” and so on, was said. Therein, referring to a sutta of one connection which is not very much divided according to its connection, he said, “ekānusandhikassa.” But in the other case, the beginning, middle, and end are obtained by that same division of the Dhamma; therefore, “anekānusandhikassa,” and so on, was said. “Nidānaṃ” means the introductory text established by the Elder Ānanda, which is characterized by the indication of time, place, teacher, assembly, and so on. The conclusion “idamavoca” is merely a marker, because the conclusion “Thus, what was said, that was said in dependence on this” is also to be taken. Indeed, even the introductions and conclusions established by the compilers of the councils should be understood as included within the Teacher’s teaching, as they conform to it. “Ante anusandhi” means the very last connection.

‘‘Sīlasamādhivipassanā’’tiādinā sāsanassa idha paṭipattidhammataṃ vibhāveti. Vinayaṭṭhakathāyaṃ pana ‘‘sāsanadhammo’’ti vuttattā –

By “virtue, concentration, and insight,” and so on, he here elucidates the nature of the Dispensation as the Dhamma of practice. However, in the Vinaya commentary, because it is said to be “the Dhamma of the Dispensation”—

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhāna sāsana’’nti. (dī. ni. 2.90;

dha. pa. 183;

netti. 30, 50, 116, 124);

The non-doing of all evil, The undertaking of the wholesome, The purification of one's own mind— This is the teaching of the Buddhas.

Evaṃ vuttassa satthusāsanassa pakāsako pariyattidhammo eva sīlādiatthavasena kalyāṇattayavibhāvane vutto. Idha pana paṭipattiyeva. Tena vakkhati ‘‘idha desanāya ādimajjhapariyosānaṃ adhippeta’’nti. Sīlasamādhivipassanā ādi nāma sāsanasampattibhūtānaṃ uttarimanussadhammānaṃ mūlabhāvato. Kusalānaṃ dhammānanti anavajjadhammānaṃ. Diṭṭhīti vipassanā, avinābhāvato panettha samādhiggahaṇaṃ. Mahāvaggasaṃyutte bāhiyasuttapadamidaṃ (saṃ. ni. 5.381). Kāmaṃ sutte ariyamaggassa antadvayavigamena tesaṃ majjhimapaṭipadābhāvo vutto, majjhimabhāvasāmaññato pana sammāpaṭipattiyā ārambhanipphattīnaṃ majjhimabhāvassāpi sādhakabhāve yuttanti āha ‘‘atthi bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhāti evaṃ vutto ariyamaggo majjhaṃ nāmā’’ti, sīlasamādhivipassanāsaṅkhātānaṃ ārambhānaṃ, phalanibbānasaṅkhātānañca nipphattīnaṃ vemajjhabhāvato ariyamaggo majjhaṃ nāmāti adhippāyo. Saupādisesanibbānadhātuvasena phalaṃ pariyosānaṃ nāma, anupādisesanibbānadhātuvasena pana nibbānaṃ. Sāsanapariyosānā hi nibbānadhātu. Maggassa nipphatti phalavasena, nibbānasacchikiriyāya ca hoti tato paraṃ kattabbābhāvatoti vā evaṃ vuttaṃ. Idāni tesaṃ dvinnampi sāsanassa pariyosānataṃ āgamena sādhetuṃ ‘‘etadatthaṃ ida’’ntiādimāha. Etadeva [Pg.71] phalaṃ attho yassāti etadatthaṃ. Brāhmaṇāti piṅgalakocchabrāhmaṇaṃ bhagavā ālapati. Idañhi majjhimāgame mūlapaṇṇāsake cūḷasāropamasutta (ma. ni. 1.312 ādayo) padaṃ. Etadeva phalaṃ sāraṃ yassāti etaṃsāraṃ niggahitāgamena. Tathā etaṃpariyosānaṃ. Nibbānogadhanti nibbānantogadhaṃ. Āvuso visākhāti dhammadinnāya theriyā visākhagahapatimālapanaṃ. Idañhi cūḷavedallasutte (ma. ni. 1.460 ādayo) ‘‘sātthaṃ sabyañjana’’ntiādisaddantarasannidhānato ‘‘idha desanāya ādimajjhapariyosānaṃ adhippeta’’nti vuttaṃ.

Thus, the scriptural Dhamma, which proclaims the Teacher’s dispensation as stated, is explained in illustrating the threefold excellence by way of the meaning of virtue and so forth. Here, however, it is the practice itself. Therefore, it will be said: 'Here, the beginning, middle, and end of the teaching are intended.' Virtue, concentration, and insight are called the 'beginning' because they are the root of the supramundane states, which constitute the excellence of the dispensation. 'Of wholesome states' means 'of blameless states.' 'View' means insight; here, concentration is included due to its inseparability. This is a passage from a sutta in the Mahāvagga Saṃyutta. Although in the Sutta the Noble Path is indeed said to be the middle way due to its avoidance of the two extremes, yet, from the general principle of being in the middle, it is also fitting in establishing the middle state of the initiations and fruitions of right practice. Therefore, he said: 'Monks, there is a middle path realized by the Tathāgata,' and so on. The Noble Path thus spoken of is called 'the middle.' The intention is that the Noble Path is called 'the middle' because it lies in the middle of the initiations—namely virtue, concentration, and insight—and the fruitions—namely the fruit and Nibbāna. The fruit is called the 'end' in terms of the Nibbāna element with residue remaining; Nibbāna, however, is the end in terms of the Nibbāna element without residue remaining. For the Nibbāna element is the end of the dispensation. Or, it is said thus because the accomplishment of the path occurs by means of the fruit and by the realization of Nibbāna, and beyond that there is nothing further to be done. Now, to establish through scripture that both of these are the end of the dispensation, he says, 'This is for this purpose,' and so on. 'For this purpose' means that for which this very fruit is the purpose. 'Brahmin' is how the Blessed One addresses the Brahmin Piṅgalakoccha. This is a passage from the Cūḷasāropama Sutta in the Mūlapaṇṇāsa of the Majjhima Nikāya. 'This is the essence' is so called because this very fruit is its essence, with the form derived through the inclusion of a niggahīta. Similarly, 'this is the end.' 'Plunged into Nibbāna' means 'immersed within Nibbāna.' 'Friend Visākha' is the Elder Nun Dhammadinnā's address to the householder Visākha. This is from the Cūḷavedalla Sutta. Due to the proximity of other words such as 'with meaning and with phrasing,' it is said: 'Here, the beginning, middle, and end of the teaching are intended.'

Evaṃ saddapabandhavasena desanāya kalyāṇattayavibhāgaṃ dassetvā tadatthavasenapi dassento ‘‘bhagavā hī’’tiādimāha. Atthatopi hi tassādhippetabhāvaṃ hi-saddena samattheti. Tathā samatthanamukhena ca atthavasena kalyāṇattayavibhāgaṃ dassetīti. Atthato panetaṃ dassento yo tasmiṃ tasmiṃ atthe katavidhi saddapabandho gāthāsuttavasena vavatthito pariyattidhammoyeva idha desanāti vutto, tassa cattho visesato sīlādi evāti āha ‘‘ādimhi sīla’’ntiādi. Visesakathanañhetaṃ. Sāmaññato pana sīlaggahaṇena sasambhārasīlaṃ gahitaṃ, tathā maggaggahaṇena sasambhāramaggoti atthattayavasena anavasesato pariyattiatthaṃ pariyādāya tiṭṭhati. Itarathā hi kalyāṇattayavibhāgo asabbasādhāraṇo siyā. Ettha ca sīlamūlakattā sāsanassa sīlena ādikalyāṇatā vuttā, sāsanasampattiyā vemajjhabhāvato maggena majjhekalyāṇatā. Nibbānādhigamato uttari karaṇīyābhāvato nibbānena pariyosānakalyāṇatā. Tenāti sīlādidassanena. Atthavasena hi idha desanāya ādikalyāṇādibhāvo vutto. ‘‘Tasmā’’tiādi yathāvuttānusārena sotūnamanusāsanīdassanaṃ.

Thus, having shown the division of the threefold excellence in the teaching by way of the sequence of words, and now showing it also by way of the meaning, he says, 'For the Blessed One,' and so on. For by the word 'hi' (for), he confirms its intended meaning. And similarly, by way of that confirmation, he shows the division of the threefold excellence according to meaning. Now, while showing this by way of meaning, he says, 'In the beginning, virtue,' etc. For the sequence of words arranged for each respective meaning and established by way of verses and suttas is the very scriptural Dhamma that is here called 'the teaching,' and its meaning is specifically virtue and so forth. This is a specific statement. Generally, however, by the term 'virtue,' virtue with its requisites is understood; similarly, by the term 'path,' the path with its requisites is understood. Thus, by way of these three meanings, the meaning of the scriptures is encompassed without remainder. For otherwise, the division of the threefold excellence would not be universally applicable. And here, because the dispensation is rooted in virtue, the initial excellence is stated through virtue. Because it is the middle of the dispensation's accomplishment, the middle excellence is stated through the path. Because there is nothing further to be done after attaining Nibbāna, the final excellence is stated through Nibbāna. 'By that' means by showing virtue and so forth. For here the state of initial excellence and so on of the teaching is stated by way of meaning. 'Therefore,' and so on, is a showing of instruction for the listeners in accordance with what has been said.

Esāti yathāvuttākārena kathanā. Kathikasaṇṭhitīti dhammakathikassa saṇṭhānaṃ kathanavasena samavaṭṭhānaṃ.

'This' is the explanation in the manner stated. 'The preacher's stance' is the Dhamma preacher's firm standing, a proper stance by way of preaching.

Vaṇṇanā atthavivaraṇā, pasaṃsanā vā. Na so sātthaṃ deseti niyyānatthavirahato tassā desanāya. Tasmāti catusatipaṭṭhānādiniyyānatthadesanato. Ekabyañjanādiyuttāti sithiladhanitādibhedesu dasasu [Pg.72] byañjanesu ekappakāreneva, dvippakāreneva vā byañjanena yuttā damiḷabhāsā viya. Sabbaniroṭṭhabyañjanāti vivaṭakaraṇatāya oṭṭhe aphusāpetvā uccāretabbato sabbathā oṭṭhaphusanarahitavimuttabyañjanā kirātabhāsā viya. Sabbavissaṭṭhabyañjanāti sabbasseva vissajjanīyayuttatāya sabbathā vissaggabyañjanā savarabhāsā viya. Sabbaniggahitabyañjanāti sabbasseva sānusāratāya sabbathā bindusahitabyañjanā pārasikādimilakkhubhāsā viya. Evaṃ ‘‘damiḷakirātasavaramilakkhūnaṃ bhāsā viyā’’ti idaṃ paccekaṃ yojetabbaṃ. Milakkhūti ca pārasikādayo. Sabbāpesā byañjanekadesavaseneva pavattiyā aparipuṇṇabyañjanāti vuttaṃ ‘‘byañjanapāripūriyā abhāvato abyañjanā nāmā’’ti.

'Vaṇṇanā' means explanation of the meaning, or praise. He does not teach with meaning, because his teaching lacks the purpose of leading out. 'Therefore' refers to teaching the meaning that leads out, such as the four foundations of mindfulness. 'Endowed with a single consonant, etc.' means endowed with only one or two types of consonants from among the ten types, such as lax and tense, like the Tamil language. 'With all non-labial consonants' means having consonants that are in every way free from lip-contact and released, because they are to be pronounced by opening the mouth without letting the lips touch, like the Kirāta language. 'With all consonants having visarga' means having consonants with visarga in every way, due to being connected with the vissajjanīya throughout, like the Savara language. 'With all consonants having niggahīta' means having consonants accompanied by a dot (bindu) in every way, due to being with anusāra throughout, like the languages of the Persians and other barbarians. Thus, the phrase 'like the languages of the Tamils, Kirātas, Savaras, and barbarians' should be applied to each case individually. And 'barbarians' refers to the Persians and others. All these teachings, because they proceed by way of only a portion of the consonants, are incomplete in phrasing. Therefore it is said: 'They are called “without phrasing” due to the absence of completeness of phrasing.'

Ṭhānakaraṇāni sithilāni katvā uccāretabbamakkharaṃ pañcasu vaggesu paṭhamatatiyaṃ sithilaṃ. Tāni asithilāni katvā uccāretabbamakkharaṃ tesveva dutiyacatutthaṃ dhanitaṃ. Dvimattakālamakkharaṃ dīghaṃ. Ekamattakālaṃ rassaṃ.

A letter to be pronounced by making the places and organs of articulation lax is the first and third in the five classes; this is a lax letter. A letter to be pronounced by making those places and organs not lax is the second and fourth in those same classes; this is a tense letter. A letter of two morae is long. A letter of one mora is short.

Pamāṇaṃ ekamattassa, nimīsumīsato’ bravuṃ;

Aṅguliphoṭakālassa, pamāṇenāpi abravuṃ.

They spoke of the measure of a single mora as the duration of a blink of an eye; they also spoke of it by the measure of the duration of a finger-snap.

Saññogaparaṃ, dīghañca garukaṃ. Asaṃyogaparaṃ rassaṃ lahukaṃ. Ṭhānakaraṇāni niggahetvā avivaṭena mukhena uccāretabbaṃ niggahitaṃ. Parapadena sambajjhitvā uccāretabbaṃ sambandhaṃ. Tathā asambajjhitabbaṃ vavatthitaṃ. Ṭhānakaraṇāni vissaṭṭhāni katvā vivaṭena mukhena uccāretabbaṃ vimuttaṃ. Dasadhātiādīsu evaṃ sithilādivasena byañjanabuddhisaṅkhātassa akkharuppādakacittassa dasahi pakārehi byañjanānaṃ pabhedoti attho. Sabbāni hi akkharāni cittasamuṭṭhānāni, yathādhippetatthassa ca byañjanato pakāsanato byañjanānīti, byañjanabuddhiyā vā karaṇabhūtāya byañjanānaṃ dasadhā pabhedotipi yujjati.

A letter followed by a conjunct consonant, and a long letter, is heavy. A short letter not followed by a conjunct consonant is light. The niggahita is the letter that should be pronounced with a closed mouth, having restrained the places and organs of articulation. The sambandha is the letter that should be pronounced by connecting with the following word. Similarly, the vavatthita is that which should not be connected. The vimutta is the letter that should be pronounced with an open mouth, having released the places and organs of articulation. In phrases such as 'tenfold,' the meaning is this: there is a tenfold division of consonants by way of looseness, etc., of the mind that produces letters, which is called consonant-intellect. Indeed, all letters have their origin in the mind, and because they manifest the intended meaning, they are called consonants. Alternatively, it is also suitable that there is a tenfold division of consonants by means of the consonant-intellect which is the instrument.

Amakkhetvāti amilecchetvā avināsetvā, ahāpetvāti attho. Tadatthamāha ‘‘paripuṇṇabyañjanameva katvā’’ti, yamatthaṃ bhagavā ñāpetuṃ ekagāthaṃ, ekavākyampi deseti, tamatthaṃ parimaṇḍalapadabyañjanāya eva desanāya desetīti vuttaṃ hoti. Tasmāti paripuṇṇabyañjanadhammadesanato[Pg.73]. Kevalasaddo idha anavasesavācako. Na avomissatādivācakoti āha ‘‘sakalādhivacana’’nti. Paripuṇṇanti sabbaso puṇṇaṃ. Taṃ panatthato ūnādhikanisedhananti vuttaṃ ‘‘anūnādhikavacana’’nti. Tattha yadatthaṃ desito, tassa sādhakattā anūnatā veditabbā, tabbidhurassa pana asādhakattā anadhikatā. Upanetabbassa vā vodānatthassa avuttassa abhāvato anūnatā, apanetabbassa saṃkilesatthassa vuttassa abhāvato anadhikatā. Sakalanti sabbabhāgavantaṃ. Paripuṇṇanti sabbaso puṇṇameva. Tenāha ‘‘ekadesenāpi aparipuṇṇā natthī’’ti. Aparisuddhā desanā hoti taṇhāya saṃkiliṭṭhattā. Lokehi taṇhāya āmasitabbato lokāmisā, cīvarādayo paccayā, tesu agadhitacittatāya lokāmisanirapekkho. Hitapharaṇenāti hitato pharaṇena hitūpasaṃhārena visesanabhūtena. Mettābhāvanāya karaṇabhūtāya muduhadayo. Ullumpanasabhāvasaṇṭhitenāti sakalasaṃkilesato, vaṭṭadukkhato ca uddharaṇākārasaṇṭhitena, kāruññādhippāyenāti vuttaṃ hoti.

'Amakkhetvā' means not having obliterated, not having destroyed, not having diminished; this is the meaning. Regarding that meaning, he says: 'having made it complete in expression.' It is said that whatever meaning the Blessed One teaches to make it known, whether a single verse or a single sentence, he teaches that meaning with a teaching that is indeed perfectly rounded in its words and letters. Therefore, this means: because of teaching the Dhamma with complete expression. Here, the word 'kevala' is expressive of 'without remainder.' It is not expressive of 'unmixed,' etc. Therefore, he said 'a term for 'all'.' 'Paripuṇṇaṃ' means complete in all aspects. That, however, in terms of meaning, is the preclusion of deficiency and excess; therefore, it is called 'a term for 'neither deficient nor excessive'.' Therein, for whatever purpose it was taught, its non-deficiency should be understood from its being an accomplisher of that purpose; its non-excess, however, from its not being an accomplisher of what is contrary to that. Alternatively, its non-deficiency should be understood from the absence of an unstated purifying meaning that should be brought in; its non-excess, from the absence of a stated defiling meaning that should be removed. 'Sakalaṃ' means having all parts. 'Paripuṇṇaṃ' means indeed complete in all aspects. Therefore, he said: 'Not even a single teaching is incomplete.' An impure teaching arises from being defiled by craving. 'Worldly allurements' (lokāmisā) are so called because they are touched by craving in the world; they are the requisites such as robes. He is 'indifferent to worldly allurements' (lokāmisanirapekkho) due to a mind not greedy for them. 'By the suffusion of welfare' (hitapharaṇena) means by the suffusion of benefit, by the application of welfare, which is a qualifier. He has a 'gentle heart' (muduhadayo) because of the development of loving-kindness, which is the cause. 'By the nature of uplifting' (ullumpanasabhāvasaṇṭhitena) means by having the characteristic of lifting up from all defilements and from the suffering of the cycle of rebirths; this is said to mean 'with a compassionate intention' (kāruññādhippāyena).

‘‘Ito paṭṭhāya dassāmi, evañca dassāmī’’ti samādātabbaṭṭhena dānaṃ vataṃ. Paṇḍitapaññattatāya seṭṭhaṭṭhena brahmaṃ, brahmānaṃ vā seṭṭhānaṃ cariyanti dānameva brahmacariyaṃ. Macchariyalobhādiniggahaṇena samāciṇṇattā dānameva suciṇṇaṃ. Iddhīti deviddhi. Jutīti pabhā, ānubhāvo vā. Balavīriyūpapattīti mahatā balena, vīriyena ca samannāgamo. Nāgāti varuṇanāgarājānaṃ vidhurapaṇḍitassa ālapanaṃ.

Because of the meaning of being well undertaken thus: 'From now on, I will give, and thus I will give,' giving is a vow. Because it is designated by the wise and because of its supreme meaning, it is 'brahma' (excellent); or, it is the conduct of supreme beings (brahmānaṃ), therefore giving itself is 'brahmacariya' (the excellent conduct). Because it is well-practiced by restraining miserliness, greed, and so on, giving itself is 'suciṇṇa' (well-practiced). 'Iddhi' is divine power. 'Juti' is radiance, or alternatively, power. 'Balavīriyūpapatti' is the attainment of being endowed with great strength and energy. 'Nāga' is the address of Vidhura the wise to Varuṇa, the Nāga king.

Dānapatīti dānasāmino. Opānabhūtanti udakatitthamiva bhūtaṃ.

'Dānapati' means the lords of the gift. 'Opānabhūtaṃ' means having become like a watering place.

Dhīrāti so vidhurapaṇḍitamālapati.

'Dhīra' (O wise one) is how he addresses Vidhura the wise.

Madhussavoti madhurasasandanaṃ. Puññanti puññaphalaṃ, kāraṇavohārena vuttaṃ. Brahmaṃ, brahmānaṃ vā cariyanti brahmacariyaṃ, veyyāvaccaṃ. Esa nayo sesesupi.

'Madhussavo' is the flowing of a sweet taste. 'Puñña' (merit) refers to the fruit of merit; it is said by way of metaphorical usage for the cause. An excellent (brahmaṃ) conduct (cariyaṃ), or the conduct of excellent beings (brahmānaṃ), is therefore 'brahmacariya'; here, this means service (veyyāvaccaṃ). This same method applies in the remaining cases as well.

Tittiriyanti tittirasakuṇarājena bhāsitaṃ.

'Tittiriyaṃ' means that which was spoken by the Tittira bird-king.

Aññatra tāhīti paradārabhūtāhi vajjetvā. Amhanti amhākaṃ.

'Aññatra tāhi' means excluding those who are the wives of others. 'Amhaṃ' means 'of us'.

Tapassī[Pg.74], lūkho, jegucchī, pavivittoti catubbidhassa dukkarassa katattā caturaṅgasamannāgataṃ. Sudanti nipātamattaṃ. Lomahaṃsanasuttaṃ majjhimāgame mūlapaṇṇāsake, ‘‘mahāsīhanādasutta’’ntipi (ma. ni. 1.146) taṃ vadanti.

Because of having performed the fourfold difficult practice—being an ascetic (tapassī), of rough living (lūkho), scrupulous (jegucchī), and secluded (pavivitto)—one is endowed with four factors. The word 'sudaṃ' is merely a particle. The Lomahaṃsanasutta was taught in the Majjhima Nikāya, in the Mūlapaṇṇāsaka; they also call that sutta the Mahāsīhanādasutta.

Iddhanti samiddhaṃ. Phītanti phullitaṃ. Vitthārikanti vitthārabhūtaṃ. Bāhujaññanti bahūhi janehi niyyānikabhāvena ñātaṃ. Puthubhūtanti bahubhūtaṃ. Yāva devamanussehīti ettha devalokato yāva manussalokā supakāsitanti adhippāyavasena pāsādikasuttaṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.170) vuttaṃ, yāva devā ca manussā cāti attho. Tasmāti yasmā sikkhattayasaṅgahaṃ sakalasāsanaṃ idha ‘‘brahmacariya’’nti adhippetaṃ, tasmā. ‘‘Brahmacariya’’nti iminā samānādhikaraṇāni sabbapadāni yojetvā atthaṃ dassento ‘‘so dhammaṃ desetī’’tiādimāha. ‘‘Evaṃ desento cā’’ti hi iminā brahmacariyasaddena dhammasaddādīnaṃ samānatthataṃ dasseti, ‘‘dhammaṃ desetī’’ti vatvāpi ‘‘brahmacariyaṃ pakāsetī’’ti vacanaṃ sarūpato atthappakāsanatthanti ca vibhāveti.

'Iddhaṃ' means accomplished. 'Phītaṃ' means flourishing. 'Vitthārikaṃ' means having become widespread. 'Bāhujaññaṃ' means known by many people as being the way of escape. 'Puthubhūtaṃ' means having become plentiful. Regarding 'yāva devamanussehi,' here, by way of the intended meaning, it is said in the Pāsādika Sutta commentary that it is well proclaimed from the world of devas to the world of humans; the meaning is 'as far as devas and humans.' 'Tasmā' means: because the entire Dispensation, which is comprised of the threefold training, is here intended as 'brahmacariyaṃ', therefore... By connecting all the terms that are in apposition with 'brahmacariyaṃ,' the commentator, wishing to show the meaning, said 'so dhammaṃ desetī'tiādi' ('he teaches the Dhamma,' etc.). Indeed, with 'evaṃ desento ca,' he shows the synonymity of the word 'dhamma,' etc., with the word 'brahmacariya.' And he clarifies that even after saying 'dhammaṃ deseti,' the statement 'brahmacariyaṃ pakāseti' is for the purpose of revealing the meaning in its own form.

191. Vuttappakārasampadanti yathāvuttaādikalyāṇatādippabhedaguṇasampadaṃ. Dūrasamussāritamānasseva sāsane sammāpaṭipatti sambhavati, na mānajātikassāti vuttaṃ ‘‘nihatamānattā’’ti. Ussannattāti bahulabhāvato. Bhogarūpādivatthukā madā suppaheyyā honti nimittassa anavaṭṭhānato, na tathā kulavijjādimadā nimittassa samavaṭṭhānato. Tasmā khattiyabrāhmaṇakulīnānaṃ pabbajitānampi jātivijjaṃ nissāya mānajappanaṃ duppajahanti āha ‘‘yebhuyyena…pe… mānaṃ karontī’’ti. Vijātitāyāti viparītajātitāya, hīnajātitāyāti attho. Yebhuyyena upanissayasampannā sujātikā eva, na dujjātikāti evaṃ vuttaṃ. Patiṭṭhātuṃ na sakkontīti sīle patiṭṭhahituṃ na ussahanti, suvisuddhaṃ katvā sīlaṃ rakkhituṃ na sakkontīti vuttaṃ hoti. Sīlameva hi sāsane patiṭṭhā, patiṭṭhātunti vā saccapaṭivedhena lokuttarāya patiṭṭhāya patiṭṭhātuṃ. Sā hi nippariyāyato sāsane patiṭṭhā nāma.

191. ‘Vuttappakārasampada’ refers to the excellence of qualities with distinctions such as the aforementioned ‘good in the beginning.’ Right practice in the Dispensation is possible only for one who has completely cast off conceit, not for one of a conceited nature—thus it is said, ‘because conceit is subdued.’ ‘Ussannattā’ means because of its prevalence. Intoxications based on things like wealth and beauty are easily abandoned due to the instability of their cause, but not so the intoxications of clan, knowledge, etc., due to the stability of their cause. Therefore, even for those gone forth from noble and brahmin clans, the conceited talk based on birth and knowledge is difficult to abandon; thus he said: ‘mostly... they act with pride.’ ‘Vijātitāya’ means due to a contrary birth, that is, an inferior birth. Mostly, those endowed with supporting conditions are of good birth, not of bad birth—thus it was said. ‘Patiṭṭhātuṃ na sakkonti’ means they are unable to become established in virtue; they are unable to guard their virtue, having made it perfectly pure—this is what is said. For virtue itself is the foundation in the Dispensation. Or, ‘to be established’ means to become established in the supramundane foundation through the penetration of the truths. For that, indeed, is unequivocally called the foundation in the Dispensation.

Evaṃ byatirekato atthaṃ vatvā anvayatopi vadati ‘‘gahapatidārakā panā’’tiādinā. Kacchehi sedaṃ muñcantehīti itthambhūtalakkhaṇe karaṇavacanaṃ. Tathā piṭṭhiyā loṇaṃ pupphamānāyāti, sedaṃ muñcantakacchā [Pg.75] loṇaṃ pupphamānapiṭṭhikā hutvā, tehi vā pakārehi lakkhitāti attho. Bhūmiṃ kasitvāti bhūmiyā kassanato, khettūpajīvanatoti vuttaṃ hoti. Tādisassāti jātimantūpanissayassa. Dubbalaṃ mānaṃ. Balavaṃ dappaṃ. Kammanti parikammaṃ. ‘‘Itarehī’’tiādinā ‘‘ussannattā’’ti hetupadaṃ vivarati. ‘‘Itī’’ti vatvā tadaparāmasitabbaṃ dasseti ‘‘nihatamānattā’’tiādinā, itisaddo vā nidassane, evaṃ yathāvuttanayenāti attho. Esa nayo īdisesu.

Having thus explained the meaning by way of exclusion, he then speaks by way of inclusion, saying, ‘But the householder’s sons,’ and so forth. The instrumental case in ‘releasing sweat from their armpits’ indicates a specific attribute. Similarly with ‘and salt blooming on their backs’; the meaning is that they are characterized by having armpits releasing sweat and backs on which salt is blooming, or by these features. ‘Having plowed the earth’ means because of plowing the earth, that is, because of subsisting by the field; this is what is meant. ‘Of such a one’ means of one who has the support of birth and sacred knowledge. Weak is conceit (māna). Strong is pride (dappa). ‘Work’ means preparatory work. With ‘by others,’ and so forth, he explains the causal phrase ‘because of its prevalence.’ Having said ‘thus,’ he shows what is to be referred to by it with ‘because conceit is subdued,’ and so forth. Or, the word ‘iti’ is for illustration, meaning ‘thus, according to the method stated.’ This is the method in such cases.

Paccājātoti ettha ākāro upasaggamattanti āha ‘‘patijāto’’ti. Parisuddhanti rāgādīnaṃ accantameva pahānadīpanato nirupakkilesatāya sabbathā suddhaṃ. Dhammassa sāmī taduppādakaṭṭhena, dhammena vā sadevakassa lokassa sāmīti dhammassāmī. Saddhanti pothujjanikasaddhāvasena saddahanaṃ. Viññūjātikānañhi dhammasampattigahaṇapubbikā saddhāsiddhi catūsu puggalesu dhammappamāṇadhammappasannapuggalabhāvato. ‘‘Yo evaṃ svākkhātadhammo, sammāsambuddho vata so bhagavā’’ti saddhaṃ paṭilabhati. Yojanasatantarepi vā padese. Jāyampatikāti jānipatikā. Kāmaṃ ‘‘jāyampatikā’’ti vutteyeva gharasāmikagharasāminīvasena dvinnameva gahaṇaṃ viññāyati, yassa pana purisassa anekā pajāpatiyo, tassa vattabbameva natthi. Ekāyapi tāva saṃvāso sambādhoyevāti dassanatthaṃ ‘‘dve’’ti vuttaṃ. Rāgādinā kiñcanaṃ, khettavatthādinā palibodhanaṃ, tadubhayena saha vattatīti sakiñcanapalibodhano, soyevattho tathā. Rāgo eva rajo, tadādikā dosamoharajā. Vuttañhi ‘‘rāgo rajo na ca pana reṇu vuccatī’’tiādi (mahāni. 209; cūḷani. 74) āgamanapathatāpi uṭṭhānaṭṭhānatā evāti dvepi saṃvaṇṇanā ekatthā, byañjanameva nānaṃ. Alagganaṭṭhenāti asajjanaṭṭhena appaṭibandhasabhāvena. Rūpakavasena, taddhitavasena vā abbhokāsoti dassetuṃ viya-saddaggahaṇaṃ. Evaṃ akusalakusalappavattīnaṃ ṭhānāṭhānabhāvena gharāvāsapabbajjānaṃ sambādhabbhokāsataṃ dassetvā idāni kusalappavattiyā eva aṭṭhānaṭṭhānabhāvena tesaṃ tabbhāvaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Rajānaṃ sannipātaṭṭhānaṃ viyāti sambandho.

Regarding 'paccājāto,' he says that the 'ā' is merely a prefix; therefore, he says 'patijāto.' 'Parisuddhaṃ' means completely pure, being utterly without defilements, as it indicates the complete abandonment of lust and so forth. 'Dhammassāmī' means the master of the Dhamma by virtue of being its originator, or the master of the world including the devas through the Dhamma. 'Saddhaṃ' refers to the act of believing by way of the faith of ordinary people. For those of wise birth, the establishment of faith is preceded by grasping the excellence of the Dhamma, because, among the four types of individuals, they are the type who takes the Dhamma as their measure and is pleased with the Dhamma. One gains faith, thinking, 'The Blessed One whose Dhamma is thus well-expounded—he is indeed a Perfectly Self-Enlightened One,' even if in a place a hundred leagues away. 'Jāyampatikā' means 'jānipatikā' (wife and husband). Although 'jāyampatikā' is said, it is understood as referring to just the two, the householder and the housewife. However, for a man who has many wives, there is nothing to say. The word 'two' is used to show that living together even with one is indeed a confinement. 'Kiñcana' is worry due to lust and so forth, and 'palibodhana' is bondage due to fields, property, and so forth. Because it occurs together with both of these, it is 'sakiñcanapalibodhano'; that itself is the meaning. Lust itself is 'rajo' (dust); hatred, delusion, and so forth, which begin with that, are also dusts. Indeed, it is said, 'Lust is called dust, but fine powder is not,' and so forth. The state of being a path of coming and the state of being a place of arising—both these explanations have the same meaning; only the expression differs. 'Alagganaṭṭhena' means in the sense of not clinging, by its nature of not binding. The inclusion of the word 'viya' (like) is to show that 'abbhokāsa' (open space) is meant by way of metaphor or by way of a simile-derivative. Having thus shown the confined and open nature of household life and monastic life by way of their being the place and non-place for the occurrence of unwholesome and wholesome states, now, to illustrate their nature by way of their being the non-place and place for the occurrence of wholesome states alone, it is said, 'apicā,' and so forth. The connection is 'like a gathering place for dusts.'

Visuṃ visuṃ paduddhāramakatvā samāsato atthavaṇṇanā saṅkhepakathā. Ekampi divasanti ekadivasamattampi. Akhaṇḍaṃ katvāti dukkaṭamattassāpi anāpajjanena [Pg.76] achiddaṃ katvā. Carimakacittanti cuticittaṃ. Kilesamalenāti taṇhāsaṃkilesādimalena. Amalīnanti asaṃkiliṭṭhaṃ. Pariyodātaṭṭhena nimmalabhāvena saṅkhaṃ viya likhitaṃ dhotanti saṅkhalikhitaṃ. Atthamattaṃ pana dassetuṃ ‘‘likhitasaṅkhasadisa’’nti vuttaṃ. Dhotasaṅkhasappaṭibhāganti tadatthasseva vivaraṇaṃ. Apica likhitaṃ saṅkhaṃ saṅkhalikhitaṃ yathā ‘‘agyāhito’’ti, tassadisattā pana idaṃ saṅkhalikhitantipi dasseti, bhāvanapuṃsakañcetaṃ. Ajjhāvasatāti ettha adhi-saddena kammappavacanīyena yogato ‘‘agāra’’nti etaṃ bhummatthe upayogavacananti āha ‘‘agāramajjhe’’ti. Yaṃ nūna yadi pana pabbajeyyaṃ, sādhu vatāti sambandho. Kasāyena rattāni kāsāyānīti dasseti ‘‘kasāyarasapītatāyā’’ti iminā. Kasmā cetāni gahitānīti āha ‘‘brahmacariyaṃ carantānaṃ anucchavikānī’’ti. Acchādetvāti vohāravacanamattaṃ, paridahitvāti attho, tañca kho nivāsanapārupanavasena. Agāravāso agāraṃ uttarapadalopena, tassa hitaṃ vuḍḍhiāvahaṃ kasivāṇijjādikammaṃ. Taṃ anagāriyanti tasmiṃ anagāriye.

An explanation of the meaning in brief, without extracting each word separately, is called a concise discourse. 'Even a single day' means even for the measure of a single day. 'Having made it unbroken' means having made it un-rent by not incurring even an offense of the `dukkaṭa` class. 'The final consciousness' means the death-consciousness. 'By the stain of defilements' means by the stain of craving and other such defilements. 'Unstained' means undefiled. Because of its state of being thoroughly pure and its stainless nature, like a conch that is polished and washed, it is called `saṅkhalikhitaṃ`. However, to show just the meaning, it was said, 'like a polished conch.' The phrase 'resembling a washed conch' is an explanation of that very meaning. Furthermore, a polished conch is `saṅkhalikhitaṃ`, just as in the example `agyāhito`; and because of its similarity to that, it also shows that this virtue is `saṅkhalikhitaṃ`. And this is an abstract neuter noun. Here, in the word `ajjhāvasatā`, due to the connection with the preposition `adhi`, this word `agāraṃ` is an accusative case word used in the sense of the locative case; thus, he said, 'in the middle of the house.' The connection should be made thus: 'What if I were to go forth? It would be good indeed!' He shows that `kāsāyāni` means 'dyed with an astringent dye' with the phrase 'due to being imbued with the astringent juice.' As to why these were taken, he says: 'They are suitable for those practicing the holy life.' The word `acchādetvā` is merely a conventional expression; the meaning is 'having worn,' and that is in the sense of wearing the lower garment and the upper robe. `Agāraṃ` comes from `agāravāso` by elision of the final word; its benefit, which brings growth, is work such as agriculture and trade. `Taṃ anagāriyaṃ` means in that state of homelessness.

192. Sahassatoti kahāpaṇasahassato. Bhogakkhandho bhogarāsi. Ābandhanaṭṭhenāti ‘‘putto nattā panattā’’tiādinā pemavasena paricchedaṃ katvā bandhanaṭṭhena, etena ābandhanattho parivaṭṭa-saddoti dasseti. Atha vā pitāmahapituputtādivasena parivattanaṭṭhena parivaṭṭotipi yujjati. ‘‘Amhākamete’’ti ñāyantīti ñātayo.

192. 'From a thousand' means from a thousand `kahāpaṇa`s. `Bhogakkhandho` means a mass of wealth, a heap of riches. 'In the sense of binding' means: in the sense of binding, having made a delimitation through affection with such as 'son, grandson, great-grandson'; by this, he shows that the word `parivaṭṭa` has the meaning of binding. Or else, it is also fitting that it is `parivaṭṭa` in the sense of revolving by way of grandfather, father, son, and so forth. They are known as 'These are ours,' thus they are `ñātayo` (relatives).

193. Pātimokkhasaṃvarena pihitakāyavacīdvāro samāno tena saṃvarena upeto nāmāti katvā ‘‘pātimokkhasaṃvarena samannāgato’’ti vuttaṃ. Ācāragocarānaṃ vitthāro vibhaṅgaṭṭhakathādīsu (vibha. aṭṭha. 503) gahetabbo. ‘‘Ācāragocarasampanno’’tiādi ca tasseva pātimokkhasaṃvarasaṃvutabhāvassa paccayadassanaṃ. Aṇusadisatāya appamattakaṃ ‘‘aṇū’’ti vuttanti āha ‘‘appamattakesū’’ti. Asañcicca āpannaanukhuddakāpattivasena, sahasā uppannaakusalacittuppādavasena ca appamattakatā. Bhayadassīti bhayadassanasīlo. Sammāti aviparītaṃ, sundaraṃ vā, tabbhāvo ca sakkaccaṃ yāvajīvaṃ avītikkamavasena. ‘‘Sikkhāpadesū’’ti vutteyeva tadavayavabhūtaṃ [Pg.77] ‘‘sikkhāpadaṃ samādāya sikkhatī’’ti atthassa gamyamānattā kammapadaṃ na vuttanti āha ‘‘taṃ taṃ sikkhāpada’’nti, taṃ taṃ sikkhākoṭṭhāsaṃ, sikkhāya vā adhigamupāyaṃ, tassā vā nissayanti attho.

193. Being one whose doors of body and speech are closed by the Pātimokkha restraint, he is called one endowed with that restraint; because of this, it is said, 'endowed with the Pātimokkha restraint.' The details of conduct and resort should be taken from the Vibhaṅga Aṭṭhakathā and other sources. And the phrase 'accomplished in conduct and resort,' and so forth, shows the condition for the state of being restrained by that very Pātimokkha restraint. Because of its similarity to a particle, a small fault is called 'aṇu' (minute); therefore, he says 'in small matters.' The state of being small is by way of minor and very minor offenses incurred unintentionally, and by way of unwholesome states of mind arising suddenly. 'One who sees danger' means one whose nature is to see danger. 'Rightly' means 'not perverted,' or 'well'; and its state is by way of respectful non-transgression for as long as life lasts. When 'in the training rules' (`sikkhāpadesu`) is said, the object is not stated because the meaning 'having undertaken a training rule, one trains'—which is a component of it—is understood. Therefore, he says 'that particular training rule,' meaning that specific section of training, or the means for attaining the training, or its basis.

Etthāti etasmiṃ ‘‘pātimokkhasaṃvarasaṃvuto’’tiādivacane. Ācāragocaraggahaṇenevāti ‘‘ācāragocarasampanno’’ti vacaneneva. Tenāha ‘‘kusale kāyakammavacīkamme gahitepī’’ti. Na hi ācāragocarasaddamattena kusalakāyavacīkammaggahaṇaṃ sambhavati, iminā punaruttitāya codanālesaṃ dasseti. Tassāti ājīvapārisuddhisīlassa. Uppattidvāradassanatthanti uppattiyā kāyavacīviññattisaṅkhātassa dvārassa kammāpadesena dassanatthaṃ, etena yathāvuttacodanāya sodhanaṃ dasseti. Idaṃ vuttaṃ hoti – siddhepi sati punārambho niyamāya vā hoti, atthantarabodhanāya vā, idha pana atthantaraṃ bodheti, tasmā uppattidvāradassanatthaṃ vuttanti. Kusalenāti ca sabbaso anesanapahānato anavajjena. Kathaṃ tena uppattidvāradassananti āha ‘‘yasmā panā’’tiādi. Kāyavacīdvāresu uppannena anavajjena kāyakammavacīkammena samannāgatattā parisuddhājīvoti adhippāyo. Tadubhayameva hi ājīvahetukaṃ ājīvapārisuddhisīlaṃ.

'Here' refers to this phrase 'restrained by the Pātimokkha restraint,' and so forth. 'By the inclusion of conduct and resort alone' means by the phrase 'accomplished in conduct and resort' alone. Therefore, he says, 'even when wholesome bodily and verbal actions are included.' For the mere term 'conduct and resort' does not allow for the inclusion of wholesome bodily and verbal actions; by this, he shows a subtle objection regarding redundancy. 'Of that' refers to the virtue of purity of livelihood. 'For the purpose of showing the door of arising' means for the purpose of showing, by way of indicating the action, the door of arising, which is designated as bodily and verbal intimation. By this, he shows the resolution of the aforementioned objection. This is what is meant: even when something is established, a repetition may be for the sake of a rule or for making known a different meaning. Here, however, it makes known a different meaning; therefore, it is said 'for the purpose of showing the door of arising.' And 'wholesome' means blameless, due to the complete abandonment of improper seeking. How does it show the door of arising by that? He says, 'Because...' and so forth. The intended meaning is that one has a pure livelihood because one is endowed with blameless bodily and verbal actions that have arisen at the doors of body and speech. For that very pair is the virtue of purity of livelihood, which is not caused by livelihood.

Idāni suttantarena saṃsandituṃ ‘‘muṇḍikaputtasuttantavasena vā evaṃ vutta’’nti āha. Vā-saddo cettha suttantarasaṃsandanāsaṅkhātaatthantaravikappanattho. Muṇḍikaputtasuttantaṃ nāma majjhimāgamavare majjhimapaṇṇāsake, yaṃ ‘‘samaṇamuṇḍikaputtasutta’’ntipi vadanti. Tattha thapatīti pañcakaṅgaṃ nāma vaḍḍhakiṃ bhagavā ālapati. Thapati-saddo hi vaḍḍhakipariyāyo. Idaṃ vuttaṃ hoti – yasmā ‘‘katame ca thapati kusalā sīlā? Kusalaṃ kāyakammaṃ kusalaṃ vacīkamma’’nti sīlassa kusalakāyakammavacīkammabhāvaṃ dassetvā ‘‘ājīvapārisuddhampi kho ahaṃ thapati sīlasmiṃ vadāmī’’ti (ma. ni. 2.265) evaṃ pavattāya muṇḍikaputtasuttadesanāya ‘‘kāyakammavacīkammena samannāgato kusalenā’’ti sīlassa kusalakāyakammavacīkammabhāvaṃ dassetvā ‘‘parisuddhājīvo’’ti evaṃ pavattā ayaṃ sāmaññaphalasuttadesanā ekasaṅgahā aññadatthu saṃsandati sameti yathā taṃ gaṅgodakena yamunodakaṃ, tasmā īdisīpi bhagavato desanāvibhūti atthevāti[Pg.78]. Sīlasmiṃ vadāmīti sīlanti vadāmi, sīlasmiṃ vā ādhārabhūte antogadhaṃ pariyāpannaṃ, niddhāraṇasamudāyabhūte vā ekaṃ sīlanti vadāmi.

Now, to connect with another discourse, the commentator said: 'Or it is stated thus by way of the Muṇḍikaputta Sutta.' And here, the word 'vā' has the meaning of specifying an alternative, designated as 'connecting with another discourse'. The discourse named the Muṇḍikaputta Sutta is a discourse spoken in the excellent Majjhima Āgama, in the Majjhima Paṇṇāsaka, which the commentators also call the 'Samaṇamuṇḍikaputta Sutta.' Therein, by 'thapati', the Blessed One addresses the carpenter named Pañcakaṅga. Indeed, the word 'thapati' is a synonym for 'carpenter'. This is what is meant: Because, with the teaching of the Muṇḍikaputta Sutta which proceeds thus—having shown that virtue is the state of wholesome bodily and verbal action with the words, 'And what, carpenter, are wholesome virtues? Wholesome bodily action, wholesome verbal action,' and then, 'I also, carpenter, declare purity of livelihood to be within virtue'—this teaching of the Sāmaññaphala Sutta, which proceeds thus—having shown that virtue is the state of wholesome bodily and verbal action with the words, 'endowed with wholesome bodily and verbal action,' and then, 'with purified livelihood'—is of one collection. Indeed, it connects and converges, just as the water of the Ganges connects and converges with the water of the Yamunā. Therefore, such a magnificence of the Blessed One's teaching indeed exists. As for 'sīlasmiṃ vadāmi' (I speak within virtue): it means 'I say it is virtue'; or, it is included, comprised within virtue which is the basis; or, from virtue which is the group for determination, 'I say it is one virtue'.

Tividhenāti cūḷasīlamajjhimasīlamahāsīlato tividhena. ‘‘Manacchaṭṭhesū’’ti iminā kāyapañcamānameva gahaṇaṃ nivatteti. Upari niddese vakkhamānesu sattasu ṭhānesu. Tividhenāti catūsu paccekaṃ yathālābhayathābalayathāsāruppatāvasena tibbidhena.

'Threefold' means threefold by way of the minor morality, the intermediate morality, and the great morality. By this phrase 'with mind as the sixth', it prevents the taking of only the five senses ending with the body. In the seven places to be spoken of in the exposition above. 'Threefold' means threefold in each of the four requisites, by way of contentment with whatever is obtained, contentment according to one's strength, and contentment according to what is suitable.

Cūḷamajjhimamahāsīlavaṇṇanā

The Explanation of the Minor, Intermediate, and Great Morality

194-211. Evanti ‘‘so evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharatī’’tiādinā nayena. ‘‘Sīlasmi’’nti idaṃ niddhāraṇe bhummaṃ tato ekassa niddhāraṇīyattāti āha ‘‘ekaṃ sīla’’nti. Apica iminā ādhāre bhummaṃ dasseti samudāyassa avayavādhiṭṭhānattā yathā ‘‘rukkhe sākhā’’ti. ‘‘Ida’’nti padena katvatthavasena samānādhikaraṇaṃ bhummavacanassa katvatthe pavattanato yathā ‘‘vanappagumbe yatha phusitagge’’ti (khu. pā. 6.13; su. ni. 236) dasseti ‘‘paccattavacanatthe vā etaṃ bhumma’’nti iminā. Ayamevatthoti paccattavacanattho eva. Brahmajāleti brahmajālasuttavaṇṇanāyaṃ, (dī. ni. aṭṭha. 1.7) brahmajālasuttapade vā. Saṃvaṇṇanāvasena vuttanayenāti attho. ‘‘Idamassa hoti sīlasmi’’nti ettha mahāsīlapariyosānena niddhāriyamānassa abhāvato paccattavacanatthoyeva sambhavatīti āha ‘‘idaṃ assa sīlaṃ hotīti attho’’ti, tatoyeva ca pāḷiyaṃ apiggahaṇamakatanti daṭṭhabbaṃ.

'Thus' refers to the method beginning with 'he, being thus gone forth, dwells restrained by the restraint of the Pātimokkha'. This word 'sīlasmiṃ' is a locative in the sense of determination, because from that group, one virtue is to be determined; therefore, he said 'one virtue'. Furthermore, by this he shows the locative in the sense of a basis, because the whole is the foundation for the part, as in 'a branch on the tree'. With the word 'idaṃ', it is in apposition in the agentive sense, because the locative expression functions in the agentive sense, as in 'like a forest thicket with blossoming treetops'; by this phrase, 'or this locative is in the sense of the nominative', the commentator shows this. 'This is the very meaning' means it is precisely the nominative sense. 'In the Brahmajāla' means in the commentary on the Brahmajāla Sutta, or in the text of the Brahmajāla Sutta itself. The meaning is 'according to the method stated by way of the explanation'. Here, in the phrase 'this is his virtue', because there is nothing to be determined that concludes with the great morality, only the nominative sense is possible. Therefore, he said, 'The meaning is: this is his virtue.' And for this very reason, it should be understood that the particle 'api' was not used in the Pāli text.

212. Attānuvādaparānuvādadaṇḍabhayādīni asaṃvaramūlakāni bhayāni. ‘‘Sīlassāsaṃvaratoti sīlassa asaṃvaraṇato, sīlasaṃvarābhāvatoti attho’’ti (dī. ni. ṭī. 1.280) ācariyena vuttaṃ, ‘‘yadidaṃ sīlasaṃvarato’’ti pana padassa ‘‘yaṃ idaṃ bhayaṃ sīlasaṃvarato bhaveyyā’’ti atthavacanato, ‘‘sīlasaṃvarahetu bhayaṃ na samanupassatī’’ti ca atthassa upapattito sīlasaṃvarato sīlasaṃvarahetūti atthoyeva sambhavati. ‘‘Yaṃ idaṃ bhayaṃ sīlasaṃvarato bhaveyyā’’ti hi pāṭhopi dissati. ‘‘Saṃvarato’’ti hetuṃ vatvā tadadhigamitaatthavasena ‘‘asaṃvaramūlakassa bhayassa abhāvā’’tipi hetuṃ [Pg.79] vadati. Yathāvidhānavihitenāti yathāvidhānaṃ sampāditena. Khattiyābhisekenāti khattiyabhāvāvahena abhisekena. Muddhani avasittoti matthakeyeva abhisitto. Ettha ca ‘‘yathāvidhānavihitenā’’ti iminā porāṇakāciṇṇavidhānasamaṅgitāsaṅkhātaṃ ekaṃ aṅgaṃ dasseti, ‘‘khattiyābhisekenā’’ti iminā khattiyabhāvāvahatāsaṅkhātaṃ, ‘‘muddhani avasitto’’ti iminā muddhaniyeva abhisiñcitabhāvasaṅkhātaṃ. Iti tivaṅgasamannāgato khattiyābhiseko vutto hoti. Yena abhisittarājūnaṃ rājānubhāvo samijjhati. Kena panāyamattho viññāyatīti? Porāṇakasatthāgatanayena. Vuttañhi aggaññasuttaṭṭhakathāyaṃ mahāsammatābhisekavibhāvanāya ‘‘te panassa khettasāmino tīhi saṅkhehi abhisekampi akaṃsū’’ti (dī. ni. aṭṭha. 3.131) majjhimāgamaṭṭhakathāyañca mahāsīhanādasuttavaṇṇanāyaṃ vuttaṃ ‘‘muddhāvasittenāti tīhi saṅkhehi khattiyābhisekena muddhani abhisittenā’’ti (ma. ni. aṭṭha. 1.160) sīhaḷaṭṭhakathāyampi cūḷasīhanādasuttavaṇṇanāyaṃ ‘‘paṭhamaṃ tāva abhisekaṃ gaṇhantānaṃ rājūnaṃ suvaṇṇamayādīni tīṇi saṅkhāni ca gaṅgodakañca khattiyakaññañca laddhuṃ vaṭṭatī’’tiādi vuttaṃ.

212. Fears rooted in non-restraint are such as the fear of self-reproach, the fear of reproach by others, and the fear of punishment. 'Sīlassāsaṃvarato' means 'due to the non-restraint of virtue', that is, 'due to the absence of restraint in virtue'; this is the meaning,' so it was said by the teacher. However, regarding the phrase 'yadidaṃ sīlasaṃvarato', because the meaning is stated as 'whatever fear might arise from restraint in virtue', and because the meaning 'he does not see any fear on account of restraint in virtue' is established, the meaning of 'sīlasaṃvarato' as 'due to the cause of restraint in virtue' is indeed possible. Indeed, the reading 'whatever fear might arise from restraint in virtue' is also seen. Having stated 'saṃvarato' (due to restraint) as the cause, by way of the meaning understood from that, he also states the cause as 'due to the absence of fear rooted in non-restraint'. 'Yathāvidhānavihitena' means 'accomplished according to procedure'. 'Khattiyābhisekena' means 'by the consecration that brings about the state of a khattiya'. 'Muddhani avasitto' means 'anointed upon the head itself'. And here, by 'yathāvidhānavihitena', one aspect is shown, designated as being endowed with the procedure practiced by the ancients; by 'khattiyābhisekena', one aspect, designated as bringing about the state of a khattiya; and by 'muddhani avasitto', one aspect, designated as the state of being anointed upon the head itself. Thus, the khattiya consecration is said to be endowed with three aspects, by which the royal power of consecrated kings is accomplished. Now, by what method is this meaning known? By the method that has come down in the ancient scriptures. For it is stated in the commentary on the Aggañña Sutta, in explaining the consecration of Mahāsammata: 'They, the lords of the fields, also performed his consecration with three conches.' And in the commentary on the Majjhima Āgama, in the explanation of the Mahāsīhanāda Sutta, it is stated: ''Muddhāvasittena' means 'by one anointed on the head with the khattiya consecration by means of three conches'.' Also in the Sinhala commentary, in the explanation of the Cūḷasīhanāda Sutta, it is stated: 'Firstly, for kings receiving the consecration, it is proper to obtain three conches made of gold and so on, water from the Ganges, and a khattiya maiden,' and so on.

Ayaṃ pana tatthāgatanayena abhisekavidhānavinicchayo – abhisekamaṅgalatthañhi alaṅkatapaṭiyattassa maṇḍapassa antokatassa udumbarasākhamaṇḍapassa majjhe suppatiṭṭhite udumbarabhaddapīṭhamhi abhisekārahaṃ abhijaccaṃ khattiyaṃ nisīdāpetvā paṭhamaṃ tāva maṅgalābharaṇabhūsitā jātisampannā khattiyakaññā gaṅgodakapuṇṇaṃ suvaṇṇamayasāmuddikadakkhiṇāvaṭṭasaṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti ‘‘deva taṃ sabbepi khattiyagaṇā attānamārakkhatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu khattiyagaṇesu tvaṃ puttasinehānukampāya sahitacitto, hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī’’ti. Tato puna purohitopi porohiccaṭhānānurūpālaṅkārehi alaṅkatapaṭiyatto gaṅgodakapuṇṇaṃ rajatamayaṃ saṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā tassa sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti ‘‘deva taṃ sabbepi brāhmaṇagaṇā [Pg.80] attānamārakkhatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu brāhmaṇagaṇesu tvaṃ puttasinehānukampāya sahitacitto, hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī’’ti. Tato puna seṭṭhipi seṭṭhiṭṭhānabhūsanabhūsito gaṅgodakapuṇṇaṃ ratanamayaṃ saṅkhaṃ ubhohi hatthehi sakkaccaṃ gahetvā tassa sīsopari ussāpetvā tena tassa muddhani abhisekodakaṃ abhisiñcati, evañca vadeti ‘‘deva taṃ sabbepi gahapatigaṇā attānamārakkhatthaṃ iminā abhisekena abhisekikaṃ mahārājaṃ karonti, tvaṃ rājadhammesu ṭhito dhammena samena rajjaṃ kārehi, etesu gahapatigaṇesu tvaṃ puttasinehānukampāya sahitacitto, hitasamamettacitto ca bhava, rakkhāvaraṇaguttiyā tesaṃ rakkhito ca bhavāhī’’ti. Te pana tassa evaṃ vadantā ‘‘sace tvaṃ amhākaṃ vacanānurūpaṃ rajjaṃ karissasi, iccetaṃ kusalaṃ. No ce karissasi, tava muddhā sattadhā phalatū’’ti evaṃ rañño abhisapanti viyāti daṭṭhabbanti. Vaḍḍhakīsūkarajātakādīhi cāyamattho vibhāvetabbo, abhisekopakaraṇānipi samantapāsādikādīsu (pārā. aṭṭha. 1.tatiyasaṅgītikathā) gahetabbānīti.

This, however, is the determination of the consecration ceremony according to the method transmitted in that commentary. For the purpose of the auspicious consecration, within an adorned and prepared pavilion, in the middle of a small pavilion made with udumbara branches, having seated a khattiya of excellent birth, worthy of consecration, on a well-placed, splendid seat of udumbara wood, first of all, a khattiya maiden, endowed with noble birth and adorned with auspicious ornaments, respectfully takes with both hands a right-spiraling golden conch from the ocean, filled with water from the Ganges. Raising it above his head, she sprinkles the consecration water upon the crown of his head with that conch and speaks thus: 'Your Majesty, all the assemblies of khattiyas, for their own protection, make you a great king by this consecration. Established in the royal virtues, rule the kingdom with justice and impartiality. Towards these assemblies of khattiyas, may you have a mind with love and compassion as for a son, and a mind of equal loving-kindness for their welfare. Be their protector through protection, guarding, and security.' Then, the purohita, adorned with ornaments befitting the position of a chaplain, also respectfully takes with both hands a silver conch filled with water from the Ganges. Raising it above his head, he sprinkles the consecration water upon the crown of his head with that conch and speaks thus: 'Your Majesty, all the assemblies of brahmins, for their own protection, make you a great king by this consecration. Established in the royal virtues, rule the kingdom with justice and impartiality. Towards these assemblies of brahmins, may you have a mind with love and compassion as for a son, and a mind of equal loving-kindness for their welfare. Be their protector through protection, guarding, and security.' Then, the setthi, adorned with ornaments befitting the position of a setthi, also respectfully takes with both hands a jeweled conch filled with water from the Ganges. Raising it above his head, he sprinkles the consecration water upon the crown of his head with that conch and speaks thus: 'Your Majesty, all the assemblies of householders, for their own protection, make you a great king by this consecration. Established in the royal virtues, rule the kingdom with justice and impartiality. Towards these assemblies of householders, may you have a mind with love and compassion as for a son, and a mind of equal loving-kindness for their welfare. Be their protector through protection, guarding, and security.' It should be understood that, in speaking thus, they are as if cursing the king, saying: 'If you rule the kingdom in accordance with our words, that is good. If you do not, may your head split into seven pieces!' This meaning should also be clarified by means of the Vaḍḍhakīsūkara Jātaka and others. The requisites for the consecration should also be taken from the Samantapāsādikā and other commentaries.

Yasmā nihatapaccāmitto, tasmā na samanupassatīti sambandho. Anavajjatā kusalabhāvenāti āha ‘‘kusalaṃ sīlapadaṭṭhānehī’’tiādi. Idaṃ vuttaṃ hoti – kusalasīlapadaṭṭhānā avippaṭisārapāmojjapītipassaddhidhammā, avippaṭisārādinimittañca uppannaṃ cetasikasukhaṃ paṭisaṃvedeti, cetasikasukhasamuṭṭhānehi ca paṇītarūpehi phuṭṭhasarīrassa uppannaṃ kāyikasukhanti.

Because he has destroyed the enemy, therefore 'he does not perceive'; this is the connection. Blamelessness is by way of wholesomeness; thus it is said, 'Wholesome by way of the foundations of virtue,' and so on. This is what is meant: The states of freedom from remorse, gladness, rapture, and tranquility have wholesome virtue as their proximate cause. And one experiences the mental happiness that has arisen from the condition of freedom from remorse and so on. And for one whose body is touched by refined forms originating from mental happiness, one experiences the physical happiness that has arisen.

Indriyasaṃvarakathāvaṇṇanā

Exposition of the Discourse on the Restraint of the Faculties

213. Sāmaññassa visesāpekkhatāya idhādhippetopi viseso tena apariccatto eva hotīti āha ‘‘cakkhusaddo katthaci buddhacakkhumhi vattatī’’tiādi. Vijjamānameva hi abhidheyyabhāvena visesatthaṃ visesantaranivattanena visesasaddo vibhāveti, na avijjamānaṃ. Sesapadesupi eseva nayo. Aññehi asādhāraṇaṃ buddhānameva cakkhu dassananti [Pg.81] buddhacakkhu, āsayānusayañāṇaṃ, indriyaparopariyattañāṇañca. Samantato sabbaso dassanaṭṭhena cakkhūti samantacakkhu, sabbaññutaññāṇaṃ. Tathūpamanti pabbatamuddhūpamaṃ, dhammamayaṃ pāsādanti sambandho. Sumedha samantacakkhu tvaṃ janatamavekkhassūti attho. Ariyamaggattayapaññāti heṭṭhimāriyamaggattayapaññā. ‘‘Dhammacakkhu nāma heṭṭhimā tayo maggā, tīṇi ca phalānī’’ti saḷāyatanavaggaṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 3.4.418) vuttaṃ, idha pana maggeheva phalāni saṅgahetvā dasseti. Catusaccasaṅkhāte dhamme cakkhūti hi dhammacakkhu. Paññāyeva dassanaṭṭhena cakkhūti paññācakkhu, pubbenivāsāsavakkhayañāṇaṃ. Dibbacakkhumhīti dutiyavijjāya. Idhāti ‘‘cakkhunā rūpaṃ disvā’’ti imasmiṃ pāṭhe. Ayanti cakkhusaddo. ‘‘Pasādacakkhuvohārenā’’ti iminā idha cakkhusaddo cakkhupasādeyeva nippariyāyato vattati, pariyāyato pana nissayavohārena nissitassa vattabbato cakkhuviññāṇepi yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti dasseti. Idhāpi sasambhārakathā avasiṭṭhāti katvā sesapadesupīti pi-saddaggahaṇaṃ, ‘‘na nimittaggāhī’’tiādipadesupīti attho. Vividhaṃ asanaṃ khedanaṃ byāseko, kileso eva byāseko, tena virahito tathā, virahitatā ca asammissatā, asammissabhāvo ca sampayogābhāvato parisuddhatāti āha ‘‘asammissaṃ parisuddha’’nti, kilesadukkhena avomissaṃ, tato ca suvisuddhanti attho. Sati ca suvisuddhe indriyasaṃvare nīvaraṇesu padhānabhūtapāpadhammavigamena adhicittānuyogo hatthagato eva hoti, tasmā adhicittasukhameva ‘‘abyāsekasukha’’nti vuccatīti dasseti ‘‘adhicittasukha’’nti iminā.

213. Because a general term has regard for a specific one, the specific meaning intended here is not abandoned by that general term. Thus, it is said: “The word ‘cakkhu’ is sometimes used in the sense of the Buddha-eye,” and so on. Indeed, a specific term clarifies an existing meaning that can be denoted by excluding other specific meanings, not a non-existent one. This same principle should be understood in the remaining terms as well. The Buddha-eye is the seeing unique to the Buddhas alone, not shared with others, namely, the knowledge of inclinations and latent tendencies, and the knowledge of the superiority and inferiority of others’ faculties. Because of the meaning of seeing all around and in every way, it is the ‘eye’; thus, the all-seeing eye, which is the knowledge of omniscience. Regarding ‘tathūpamaṃ,’ the connection is: ‘like a mountain peak,’ ‘a palace made of Dhamma.’ The meaning is: ‘O Sumedha, all-seeing one, you should observe the populace.’ The wisdom of the three noble paths means the wisdom of the lower three noble paths. In the commentary to the Saḷāyatanavagga it is said: “The Dhamma-eye is the name for the lower three paths and the three fruits,” but here it is shown by including the fruits within the paths themselves. Indeed, because it is the eye for the dhammas reckoned as the Four Noble Truths, it is the Dhamma-eye. Wisdom itself, because of the meaning of seeing, is the ‘eye’; thus, the wisdom-eye, which is the knowledge of past lives and the knowledge of the destruction of the corruptions. Regarding ‘dibbacakkhumhi,’ it means in the second knowledge. ‘Idha’ means in this passage, “having seen a form with the eye.” ‘Ayaṃ’ means this word ‘cakkhu.’ By this phrase, “through the usage of the sensitive eye,” it is shown that here the word ‘cakkhu’ is used in a primary sense for the eye-sensitivity itself, but in a secondary sense, through the usage of a term for the support to refer to what is supported, it also applies to eye-consciousness, just as in “the couches are making a loud noise.” Here too, because the explanation with its components is still remaining, the inclusion of the particle ‘pi’ is made in ‘sesapadesupi’ (in the remaining terms also); the meaning is ‘in terms such as “not grasping at signs” also.’ Various kinds of affliction is ‘byāseka’; defilement itself is ‘byāseka.’ Free from that is so called; and being free is non-mixture; and the state of non-mixture, due to the absence of association, is purity. Thus, he said, “unmixed, pure,” meaning unmixed with the suffering of defilements, and because of that, it is thoroughly purified. And when there is thoroughly purified restraint of the faculties, through the removal of the evil, unwholesome states that are primary among the hindrances, the application to the higher mind is as good as in hand. Therefore, by this phrase “the happiness of the higher mind,” he shows that the happiness of the higher mind itself is called “the happiness of non-affliction.”

Satisampajaññakathāvaṇṇanā

Exposition on the Discourse on Mindfulness and Clear Comprehension

214. Samantato pakārehi, pakaṭṭhaṃ vā savisesaṃ jānātīti sampajāno, tassa bhāvo sampajaññaṃ, tathāpavattañāṇaṃ, tassa vibhajanaṃ sampajaññabhājanīyaṃ, tasmiṃ sampajaññabhājanīyamhi. ‘‘Gamana’’nti iminā abhikkamanaṃ abhikkantanti bhāvasādhanamāha. Tathā paṭikkamanaṃ paṭikkantanti vuttaṃ ‘‘nivattana’’nti. Gamanañcettha nivattetvā, anivattetvā ca gamanaṃ, nivattanaṃ pana nivattimattameva, aññamaññamupādānakiriyāmattañcetaṃ dvayaṃ. Kathaṃ labbhatīti āha ‘‘gamane’’tiādi. Abhiharantoti gamanavasena kāyaṃ upanento. Paṭinivattentoti [Pg.82] tato puna nivattento. Apanāmentoti apakkamanavasena pariṇāmento. Āsanassāti pīṭhakādiāsanassa. Purimaaṅgābhimukhoti aṭanikādipurimāvayavābhimukho. Saṃsarantoti saṃsappanto. Pacchimaaṅgapadesanti aṭanikādipacchimāyavappadesaṃ. Paccāsaṃsarantoti paṭiāsappanto. ‘‘Eseva nayo’’ti iminā nipannasseva abhimukhaṃ saṃsappanapaṭiāsappanāni dasseti. Ṭhānanisajjāsayanesu hi yo gamanavidhuro kāyassa purato abhihāro, so abhikkamo. Pacchato apahāro paṭikkamoti lakkhaṇaṃ.

214. One who knows from all around in various ways, or knows excellently and with distinction, is called ‘sampajāno’ (clearly comprehending); the state of that is ‘sampajaññaṃ’ (clear comprehension), which is the knowledge that proceeds accordingly. Its analysis is the ‘sampajaññabhājanīyaṃ’ (the section on clear comprehension); in that section on clear comprehension. By ‘gamanaṃ’ (going), he states that ‘abhikkantaṃ’ (what is advanced) is an abstract noun meaning ‘abhikkamanaṃ’ (advancing). Similarly, ‘paṭikkantaṃ’ (what is retreated), meaning ‘paṭikkamanaṃ’ (retreating), is called ‘nivattanaṃ’ (turning back). And here, ‘gamanaṃ’ (going) is going both having turned back and not having turned back, but ‘nivattanaṃ’ (turning back) is merely the act of turning back. And this pair are merely actions of mutual taking up. How is this obtained? He says, “in going,” and so on. ‘Bringing forward’ means bringing the body forward by way of going. ‘Turning back’ means turning back again from there. ‘Removing’ means turning away by way of departing. ‘Of the seat’ means of a seat such as a bench. ‘Facing the front limbs’ means facing the front parts such as the thighs. ‘Moving forward’ means sliding forward. ‘The area of the back limbs’ means the area of the back parts such as the thighs. ‘Moving backward’ means sliding back. By “This is the same method,” he shows the forward and backward sliding of one who is lying down. For in standing, sitting, and lying down, the forward bringing of the body, which is contrary to the mode of going, is ‘abhikkamo’ (advancing); the backward taking away is ‘paṭikkamo’ (retreating)—this is the characteristic to be known.

Sampajānanaṃ sampajānaṃ, tena attanā kattabbakiccassa karaṇasīlo sampajānakārīti āha ‘‘sampajaññena sabbakiccakārī’’ti. ‘‘Sampajaññameva vā kārī’’ti iminā sampajānassa karaṇasīlo sampajānakārīti dasseti. ‘‘So hī’’tiādi dutiyavikappassa samatthanaṃ. ‘‘Sampajañña’’nti ca iminā sampajāna-saddassa sampajaññapariyāyatā vuttā. Tathā hi ācariyānandattherena vuttaṃ ‘‘samantato, sammā, samaṃ vā pajānanaṃ sampajānaṃ, tadeva sampajañña’’nti (vibha. mūlaṭī. 2.523) ayaṃ aṭṭhakathāto aparo nayo – yathā atikkantādīsu asammohaṃ uppādeti, tathā sampajānassa kāro karaṇaṃ sampajānakāro, so etassa atthīti sampajānakārīti.

Clearly knowing is ‘sampajānaṃ’; by that, one who is in the habit of doing the duties that should be done by oneself is ‘sampajānakārī.’ Thus, it is said: “One who performs all duties with clear comprehension.” Or, by “one who acts with clear comprehension,” it is shown that one who is in the habit of making clear comprehension is ‘sampajānakārī.’ The passage beginning “For he…” is the justification for the second alternative. And by “clear comprehension,” the synonymity of the word ‘sampajāna’ with ‘sampajañña’ is stated. Indeed, as stated by the Elder Ācariya Ānanda: “Knowing from all around, rightly, or evenly is ‘sampajānaṃ’; that itself is ‘sampajaññaṃ.’” This is another method apart from that of the commentary: just as one produces non-confusion in activities such as advancing, etc., so too, the making of clear comprehension is ‘sampajānakāro’; one who possesses that is called ‘sampajānakārī.’

Dhammato vaḍḍhisaṅkhātena atthena saha vattatīti sātthakaṃ, abhikkantādi, sātthakassa sampajānanaṃ sātthakasampajaññaṃ. Sappāyassa attano patirūpassa sampajānanaṃ sappāyasampajaññaṃ. Abhikkamādīsu bhikkhācāragocare, aññattha ca pavattesu avijahitakammaṭṭhānasaṅkhāte gocare sampajānanaṃ gocarasampajaññaṃ. Sāmaññaniddesena, hi ekasesanayena vā gocarasaddo tadatthadvayepi pavattati. Atikkamādīsu asammuyhanasaṅkhātaṃ asammohameva sampajaññaṃ asammohasampajaññaṃ. Cittavasenevāti cittassa vaseneva, cittavasamanugatenevāti attho. Pariggahetvāti tulayitvā tīretvā, paṭisaṅkhāyāti attho. Saṅghadassaneneva uposathapavāraṇādiatthāya gamanaṃ saṅgahitaṃ. Ādisaddena kasiṇaparikammādīnaṃ saṅgaho. Saṅkhepato vuttaṃ tadatthameva vivarituṃ ‘‘cetiyaṃ vā’’tiādi vuttaṃ. Arahattaṃ pāpuṇātīti ukkaṭṭhaniddeso esa. Samathavipassanuppādanampi hi bhikkhuno vaḍḍhiyeva. Tatthāti asubhārammaṇe. Kecīti abhayagirivāsino. Āmisatoti [Pg.83] cīvarādiāmisapaccayato. Kasmāti āha ‘‘taṃ nissāyā’’tiādi.

Because it proceeds together with the benefit called growth by way of wholesome states, it is therefore beneficial (sātthakaṃ); for example, advancing, etc. The clear comprehension of what is beneficial is clear comprehension of the beneficial (sātthakasampajaññaṃ). The clear comprehension of what is suitable and appropriate for oneself is clear comprehension of the suitable (sappāyasampajaññaṃ). In advancing and other activities, whether occurring in the alms-round resort or elsewhere, the clear comprehension in the domain called the unabandoned meditation subject is clear comprehension of the domain (gocarasampajaññaṃ). Indeed, by the method of general explanation or by the method of ellipsis, the word 'domain' (gocara) occurs in the combination of those two meanings. In advancing and other actions, the non-delusion itself, which is called non-bewilderment, is clear comprehension; this is clear comprehension of non-delusion (asammohasampajaññaṃ). 'By the power of the mind alone' (cittavaseneva) means by the power of the mind alone; the meaning is 'by following the will of the mind alone.' 'Having comprehended' (pariggahetvā) means having weighed, having investigated; the meaning is 'having reflected with wisdom.' By the seeing of the Saṅgha alone, the going for the purpose of Uposatha, Pavāraṇā, etc., is included. By the word 'etc.' (ādi), the inclusion of kasiṇa preliminary work and so on is to be understood. To explain that very meaning which was stated briefly, the words beginning with 'a cetiya or...' were spoken. 'Attains Arahantship'—this explanation is a supreme explanation. Indeed, for a bhikkhu, the arising of serenity and insight is also growth. 'Therein' (tattha) means in the unlovely object. 'Some' (keci) means the monks who dwell in the Abhayagiri monastery. 'From material things' (āmisato) means from material requisites such as robes. Because there is the question 'Why?', he said the words beginning with 'depending on that...'

Tasminti sātthakasampajaññavasena pariggahitaatthe. Yasmā pana dhammato vaḍḍhiyeva attho nāma, tasmā yaṃ ‘‘sātthaka’’nti adhippetaṃ gamanaṃ, taṃ sabbampi sappāyamevāti siyā avisesena kassaci āsaṅkāti tannivattanatthaṃ ‘‘cetiyadassanaṃ tāvā’’tiādi āraddhaṃ. Mahāpūjāyāti mahatiyā pūjāya, bahūnaṃ pūjādivaseti vuttaṃ hoti. Cittakammarūpakānī viyāti cittakammakatapaṭimāyo viya, yantapayogena vā nānappakāravicittakiriyā paṭimāyo viya. Tatrāti tāsu parisāsu. Assāti bhikkhuno. Asamapekkhanaṃ nāma gehassitaaññāṇupekkhāvasena ārammaṇassa ayoniso gahaṇaṃ. Yaṃ sandhāya vuttaṃ ‘‘cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassā’’tiādi (ma. ni. 3.308) mātugāmasamphassavasena kāyasaṃsaggāpatti. Hatthiādisammaddena jīvitantarāyo. Visabhāgarūpadassanādinā brahmacariyantarāyo. ‘‘Dasadvādasayojanantare parisā sannipatantī’’tiādinā vuttappakāreneva. Mahāparisaparivārānanti kadāci dhammassavanādiatthāya itthipurisasammissaparivāre sandhāya vuttaṃ.

'In that' (tasmiṃ) means in the benefit comprehended by the power of clear comprehension of the beneficial. However, since growth by way of Dhamma is indeed what is called benefit, a doubt might arise for someone without distinction that whatever going is intended as 'beneficial', all of that is also suitable. To dispel that doubt, the words beginning with 'first, the seeing of a cetiya...' were undertaken. 'On a day of great veneration' (mahāpūjāya) means on a day of great veneration; it is said to be on a day of veneration by many people. 'Like painted figures' (cittakammarūpakāni viya) means like images made by the art of painting, or like wooden puppets with various and diverse intricate actions moved by the application of a mechanism. 'Therein' (tatra) means in those assemblies. 'Of him' (assa) means of the bhikkhu. 'Improper seeing' (asamapekkhanaṃ) is the improper grasping of an object by the power of household-based ignorant equanimity. Referring to this, it was said: 'Having seen a form with the eye, equanimity arises for the foolish, deluded, ordinary person,' and so on. By the power of contact with a woman, the offense of bodily contact occurs. Due to the crushing by elephants, etc., danger to life occurs. By seeing the form of a woman, which is an unsuitable object, etc., danger to the holy life occurs. This is in the manner stated by 'assemblies gather within ten or twelve yojanas,' and so forth. 'Of those with a retinue of a great assembly' was spoken referring, on occasion, to a retinue mixed with men and women for the purpose of hearing the Dhamma, etc.

Tadatthadīpanatthanti asubhadassanassa sātthakabhāvasaṅkhātassa atthassa dīpanatthaṃ. Pabbajitadivasato paṭṭhāya paṭivacanadānavasena bhikkhūnaṃ anuvattanakathā āciṇṇā, tasmā paṭivacanassa adānavasena ananuvattanakathā tassa dutiyā nāma hotīti āha ‘‘dve kathā nāma na kathitapubbā’’ti. Dve kathāti hi vacanakaraṇākaraṇakathā. Tattha vacanakaraṇakathāyeva kathitapubbā, dutiyā na kathitapubbā. Tasmā subbacattā paṭivacanamadāsīti attho.

'For the purpose of explaining that meaning' (tadatthadīpanatthaṃ) means for the purpose of explaining the benefit which is called the state of being beneficial of the seeing of the unlovely. From the day of going forth, the talk of compliance by the power of giving a reply to the bhikkhus has been the custom. Therefore, the talk of non-compliance by the power of not giving a reply is called his second talk. Thus, he said, 'Two talks have not been spoken before.' Indeed, 'two talks' means the talk of heeding words and the talk of not heeding words. Among these, only the talk of heeding words had been spoken before; the second had not been spoken before. Therefore, the meaning is that because of being easy to admonish, the novice gave a reply.

Evanti iminā. ‘‘Sace pana cetiyassa mahāpūjāyā’’tiādikaṃ sabbampi vuttappakāraṃ paccāmasati, na ‘‘purisassa mātugāmāsubha’’ntiādikameva. Pariggahitaṃ sātthakaṃ, sappāyañca yena so pariggahitasātthakasappāyo, tassa, tena yathānupubbikaṃ sampajaññapariggahaṇaṃ dasseti. Vuccamānayogakammassa pavattiṭṭhānatāya bhāvanāya ārammaṇaṃ kammaṭṭhānaṃ, tadeva bhāvanāya [Pg.84] visayabhāvato gocaranti āha ‘‘kammaṭṭhānasaṅkhātaṃ gocara’’nti. Uggahetvāti yathā uggahanimittaṃ uppajjati, evaṃ uggahakosallassa sampādanavasena uggahaṇaṃ katvā. Bhikkhācāragocareti bhikkhācārasaṅkhāte gocare, anena kammaṭṭhāne, bhikkhācāre ca gocarasaddoti dasseti.

'Evaṃ': by this word. He considers all the aforesaid kinds of things, such as, 'If, however, there is a great veneration at a cetiya...', and not only that which begins with 'for a man, the unloveliness of a woman...'. He by whom the beneficial and the suitable have been comprehended is 'one who has comprehended the beneficial and suitable' (pariggahitasātthakasappāyo); for him, by that term, it shows the comprehension by clear comprehension in due order. Because it is the place of occurrence for the meditative practice of exertion that is to be spoken of, the object of meditation is the meditation subject (kammaṭṭhāna). That very thing, because of being the domain of meditation, is 'gocara'. Therefore, he said, 'the domain called the meditation subject.' 'Having learned' (uggahetvā) means having undertaken the learning by the power of accomplishing the state of being skilled in learning, in such a way that the learning sign (uggahanimitta) arises. 'In the alms-round resort' (bhikkhācāragocare) means in the resort called the alms-round village. By this, it shows that the word 'gocara' occurs in the context of the meditation subject and in the context of the alms-round.

Idhāti sāsane. Haratīti kammaṭṭhānaṃ pavattanavasena neti, yāva piṇḍapātapaṭikkamā anuyuñjatīti attho. Na paccāharatīti āhārūpayogato yāva divāṭhānupasaṅkamanā kammaṭṭhānaṃ na paṭineti. Tatthāti tesu catūsu bhikkhūsu. Āvaraṇīyehīti nīvaraṇehi. Pagevāti pātoyeva. Sarīraparikammanti mukhadhovanādisarīrapaṭijagganaṃ. Dve tayo pallaṅketi dve tayo nisajjāvāre. Ūrubaddhāsanañhettha pallaṅko. Usumanti dve tīṇi uṇhāpanāni sandhāya vuttaṃ. Kammaṭṭhānaṃ anuyuñjitvāti tadahe mūlabhūtaṃ kammaṭṭhānaṃ anuyuñjitvā. Kammaṭṭhānasīsenevāti kammaṭṭhānamukheneva, kammaṭṭhānamavijahanto evāti vuttaṃ hoti, tena ‘‘patopi acetano’’tiādinā (dī. ni. aṭṭha. 1.214; ma. ni. aṭṭha. 1.209; saṃ. ni. aṭṭha. 3.5.168; vibha. aṭṭha. 523) vakkhamānaṃ kammaṭṭhānaṃ, yathāparihariyamānaṃ vā avijahitvāti dasseti.

'Here' (idha) means in the Dispensation. 'He carries' (harati) means he carries on by the power of causing the meditation subject to occur; the meaning is that he strives until returning from the alms-round village. 'He does not bring back' (na paccāharati) means from the application of effort in carrying the meditation subject, he does not bring back the meditation subject until approaching the daytime resting place. 'Therein' (tattha) means among those four bhikkhus. 'By obstructive states' (āvaraṇīyehi) means by the hindrances (nīvaraṇehi). 'Early' (pageva) means just in the early morning. 'Bodily care' (sarīraparikammaṃ) means attending to the body, such as washing the face. 'Two or three cross-legged sittings' (dve tayo pallaṅke) means for the duration of two or three sitting occasions. Here, sitting with the thighs bound is 'pallaṅka'. The word 'warmth' (usumaṃ) was spoken referring to two or three warmings. 'Having striven with the meditation subject' (kammaṭṭhānaṃ anuyuñjitvā) means having striven with the fundamental meditation subject on that day. 'With the meditation subject as the head' (kammaṭṭhānasīseneva) means with the meditation subject as the principal thing; it is said to mean not abandoning the meditation subject. By that term, it shows this meaning: not abandoning the meditation subject that is to be spoken of, as in 'even the bowl is inanimate...', or as it is being maintained.

Gantvāti pāpuṇitvā. Buddhānussatikammaṭṭhānaṃ ce, tadeva nipaccakārasādhanaṃ. Aññañce, anipaccakārakaraṇamiva hotīti dassetuṃ ‘‘sace’’tiādi vuttaṃ. Atabbisayena taṃ ṭhapetvā. ‘‘Mahantaṃ cetiyaṃ ce’’tiādinā kammaṭṭhānikassa mūlakammaṭṭhānamanasikārassa papañcābhāvadassanaṃ. Aññena pana tathāpi aññathāpi vanditabbameva. Tathevāti tikkhattumeva. Paribhogacetiyato sārīrikacetiyaṃ garutaranti katvā ‘‘cetiyaṃ vanditvā’’ti pubbakālakiriyāvasena vuttaṃ. Yathāha aṭṭhakathāyaṃ ‘‘cetiyaṃ bādhayamānā bodhisākhā haritabbā’’ti, (ma. ni. aṭṭha. 4.128; a. ni. aṭṭha. 1.1.275; vibha. aṭṭha. 809) ayaṃ ācariyassa mati, ‘‘bodhiyaṅgaṇaṃ pattenāpī’’ti pana vacanato yadi cetiyaṅgaṇato gate bhikkhācāramagge bodhiyaṅgaṇaṃ bhaveyya, sāpi vanditabbāti maggānukkameneva ‘‘cetiyaṃ vanditvā’’ti pubbakālakiriyāvacanaṃ, na tu garukātabbatānukkamena. Evañhi sati bodhiyaṅgaṇaṃ paṭhamaṃ pattenāpi bodhiṃ vanditvā cetiyaṃ vanditabbaṃ, ekameva pattenāpi tadeva vanditabbaṃ, tadubhayampi [Pg.85] appattena na vanditabbanti ayamattho suviññāto hoti. Bhikkhācāragatamaggena hi pattaṭṭhāne kattabbaantarāvattadassanametaṃ, na pana dhuvavattadassanaṃ. Pubbe hesa katavattoyeva. Tenāha ‘‘pageva cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā’’tiādi. Buddhaguṇānussaraṇavaseneva bodhiādiparibhogacetiyepi nipaccakaraṇaṃ upapannanti dasseti ‘‘buddhassa bhagavato sammukhā viya nipaccakāraṃ dassetvā’’ti iminā. Paṭisāmitaṭṭhānanti sopānamūlabhāvasāmaññena vuttaṃ, buddhārammaṇapītivisayabhūtacetiyaṅgaṇabodhiyaṅgaṇato bāhiraṭṭhānaṃ patvāti vuttaṃ hoti.

'Having gone' means having reached. If it is the meditation subject of recollection of the Buddha, that very thing is the accomplishment by means of showing respect. If it is another, it is as if not showing respect. To show this meaning, 'if' and so on was said. Setting that aside, as it is not its domain. With 'if it is a great shrine,' etc., it is a showing of the absence of proliferation for the meditator's attention to the fundamental meditation subject. However, by another, it should be venerated in that way or in another way. 'Just so' means just three times. Having considered that the bodily relic shrine is more venerable than the shrine of use, 'having venerated the shrine' is said by way of a prior action. As it is said in the commentary, 'A Bodhi branch obstructing the shrine should be removed.' This is the teacher's opinion. But from the statement, 'even by one who has reached the Bodhi enclosure,' if there should be a Bodhi enclosure on the alms-round path after going from the shrine enclosure, that too should be venerated. Thus, the statement of prior action 'having venerated the shrine' is only according to the sequence of the path, and not according to the sequence of venerability. For if this were so, even one who has reached the Bodhi enclosure first, having venerated the Bodhi tree, should venerate the shrine; and one who has reached only one should venerate only that one; and one who has not reached both should not venerate them—this meaning is easily understood. For this is a showing of an intermediate duty to be performed at a place reached on the path gone for alms-round, and not a showing of a constant duty. For this one has already performed the duty previously. Therefore, he said, 'having performed the duty of the shrine enclosure and the Bodhi enclosure early on,' etc. By way of recollecting the qualities of the Buddha, showing respect is fitting even at shrines of use such as the Bodhi tree, etc. This is shown by 'having shown respect as if in the presence of the Blessed Buddha.' 'The place of storing away' is said in the general sense of the base of the staircase; that is to say, having reached a place outside the shrine enclosure and Bodhi enclosure, which have become the object of joy with the Buddha as its object.

Gāmasamīpeti gāmūpacāre. Tāva pañhaṃ vā pucchanti, dhammaṃ vā sotukāmā hontīti sambandho. Janasaṅgahatthanti ‘‘mayi akathente etesaṃ ko kathessatī’’ti dhammānuggahena mahājanassa saṅgahaṇatthaṃ. Aṭṭhakathācariyānaṃ vacanaṃ samatthetuṃ ‘‘dhammakathā hi kammaṭṭhānavinimuttā nāma natthī’’ti vuttaṃ. Tasmāti yasmā ‘‘dhammakathā nāma kātabbāyevā’’ti aṭṭhakathācariyā vadanti, yasmā vā dhammakathā kammaṭṭhānavinimuttā nāma natthi, tasmā dhammakathaṃ kathetvāti sambandho. Ācariyānandattherena (vibha. mūlaṭī. 523) pana ‘‘tasmā’’ti etassa ‘‘kathetabbāyevāti vadantī’’ti etena sambandho vutto. Kammaṭṭhānasīsenevāti attanā parihariyamānaṃ kammaṭṭhānaṃ avijahanavasena, tadanuguṇaṃyeva dhammakathaṃ kathetvāti attho, dutiyapadepi eseva nayo. Anumodanaṃ katvāti etthāpi ‘‘kammaṭṭhānasīsenevā’’ti adhikāro. Tatthāti gāmato nikkhamanaṭṭhāneyeva.

'Near the village' means in the vicinity of the village. First, they either ask a question, or they are desirous of hearing the Dhamma—this is the connection. For the sake of gathering the people: thinking, 'If I do not speak, who will speak to these people?'—for the purpose of gathering the great multitude through the favor of the Dhamma. To support the statement of the commentary teachers, it is said, 'Indeed, there is no such thing as a Dhamma talk entirely detached from meditation subjects.' 'Therefore' means: because the commentary teachers say, 'A Dhamma talk must indeed be given,' or because there is no such thing as a Dhamma talk detached from meditation subjects, therefore, 'having delivered the Dhamma talk'—this is the connection. However, by the Elder Ācariya Ānanda, the connection of 'therefore' is said to be with 'they say it must indeed be spoken.' 'With the meditation subject as the head' means: by way of not abandoning the meditation subject one maintains, and delivering a Dhamma talk that is suitable to it—this is the meaning. In the second phrase also, this same method should be understood. Here too, in 'having given the appreciation,' the phrase 'with the meditation subject as the head' is carried over. 'There' means at the very place of departure from the village.

‘‘Porāṇakabhikkhū’’tiādinā porāṇakāciṇṇadassanena yathāvuttamatthaṃ daḷhaṃ karoti. Sampattaparicchedenevāti ‘‘paricito aparicito’’tiādivibhāgaṃ akatvā sampattakoṭiyā eva, samāgamamattenevāti attho. Ānubhāvenāti anuggahabalena. Bhayeti paracakkādibhaye. Chātaketi dubbhikkhe.

'The ancient bhikkhus,' etc.: by showing the practice of the ancients, he makes the aforesaid meaning firm. 'Simply by the limit of arrival' means: without making a distinction such as 'familiar or unfamiliar,' but simply by the fact of arrival, merely by meeting—this is the meaning. 'By power' means by the power of favor. 'In fear' means in fear of a foreign army, etc. 'In famine' means during a famine.

‘‘Pacchimayāmepi nisajjācaṅkamehi vītināmetvā’’tiādinā vuttappakāraṃ. Karontassāti karamānasseva, anādare cetaṃ sāmivacanaṃ. Kammajatejoti gahaṇiṃ sandhāyāha. Pajjalatīti uṇhabhāvaṃ janeti. Tatoyeva upādinnakaṃ gaṇhāti, sedā muccanti. Kammaṭṭhānaṃ vīthiṃ nārohati [Pg.86] khudāparissamena kilantakāyassa samādhānābhāvato. Anupādinnaṃ odanādivatthu. Upādinnaṃ udarapaṭalaṃ. Antokucchiyañhi odanādivatthusmiṃ asati kammajatejo uṭṭhahitvā udarapaṭalaṃ gaṇhāti, ‘‘chātosmi, āhāraṃ me dethā’’ti vadāpeti, bhuttakāle udarapaṭalaṃ muñcitvā vatthuṃ gaṇhāti, atha satto ekaggo hoti, yato ‘‘chāyārakkhaso viya kammajatejo’’ti aṭṭhakathāsu vutto. So pagevāti ettha ‘‘tasmā’’ti seso. Gorūpānanti gunnaṃ, gosamūhānaṃ vā, vajato gocaratthāya nikkhamanavelāyamevāti attho. Vuttaviparītanayena upādinnakaṃ muñcitvā anupādinnakaṃ gaṇhāti. Antarābhatteti bhattassa antare, yāva bhattaṃ na bhuñjati, tāvāti attho. Tenāha ‘‘kammaṭṭhānasīsena āhārañca paribhuñjitvā’’ti. Avasesaṭṭhāneti yāguyā aggahitaṭṭhāne. Tatoti bhuñjanato. Poṅkhānupoṅkhanti kammaṭṭhānānupaṭṭhānassa anavacchedadassanametaṃ, uttaruttarinti attho, yathā poṅkhānupoṅkhaṃ pavattāya sarapaṭipāṭiyā anavacchedo, evametassāpi kammaṭṭhānupaṭṭhānassāti vuttaṃ hoti. ‘‘Edisā cā’’tiādinā tathā kammaṭṭhānamanasikārassāpi sātthakabhāvaṃ dasseti. Āsananti nisajjāsanaṃ.

'Even in the last watch, having spent it in sitting and walking'—and so on, is the manner described. 'Of one who is doing' means of one who is in the process of doing; and this is a genitive case in the sense of disregard. 'The fire born of kamma': this is said referring to the digestive fire. 'It blazes' means it generates a state of heat. Because of that, it seizes the appropriated matter, and sweat is released. The meditation subject does not ascend the path of the mind for one whose body is weary from the fatigue of hunger, due to the absence of proper undertaking. The unappropriated is foodstuff such as rice. The appropriated is the abdominal membrane. For when there is no foodstuff such as rice in the inner stomach, the fire born of kamma arises and seizes the abdominal membrane; it makes one say, 'I am hungry, give me food.' At mealtime, it releases the abdominal membrane and seizes the foodstuff; then the being becomes one-pointed. Hence, it is said in the commentaries, 'The fire born of kamma is like a shadow-ogre.' Here, in 'that early on,' 'therefore' should be understood as the remainder. 'Of cattle' means of cows, or of herds of cows, at the very time of their departure from the pen for the purpose of grazing—this is the meaning. In the way opposite to what was said, it releases the appropriated and seizes the unappropriated. 'Between meals' means in the interval of a meal, for as long as the meal is not eaten—this is the meaning. Hence he said, 'having consumed food with the meditation subject as the head.' 'In the remaining place' means in the place where gruel is not received. 'From that' means from eating. 'Successively': this is a showing of the uninterrupted appearance of the meditation subject, meaning one after another. Just as there is no break in a sequence of arrows discharged successively, so too there is no break in this appearance of the meditation subject—this is what is meant. With 'Such indeed,' etc., he thus shows the beneficial nature of attending to the meditation subject. 'Seat' means a seat for sitting.

Nikkhittadhuroti bhāvanānuyoge anukkhittadhuro anāraddhavīriyo. Vattapaṭipattiyā aparipūraṇena sabbavattāni bhinditvā. Pañcavidhacetokhīlavinibandhacittoti pañcavidhena cetokhīlena, vinibandhena ca sampayuttacitto. Vuttañhi majjhimāgame cetokhīlasutte –

Regarding 'one who has laid down the burden' (nikkhittadhuro): in the application of meditation, one has not taken up the burden, is of unaroused energy. Having broken all duties by not fulfilling the practice of duties. Regarding 'one whose mind is bound by the fivefold mental stakes and fetters' (pañcavidhacetokhīlavinibandhacitto): a mind associated with the fivefold mental stake and with bondage. Indeed, it was stated in the Majjhima Nikāya, in the Cetokhīla Sutta:

‘‘Katamassa pañca cetokhīlā appahīnā honti? Idha bhikkhave bhikkhu satthari kaṅkhati, dhamme kaṅkhati, saṅghe kaṅkhati, sikkhāya kaṅkhati, sabrahmacārīsu kupito hotī’’ti, (ma. ni. 1.185)

For which monk are the five mental stakes not abandoned? Here, monks, a monk is doubtful about the Teacher, is doubtful about the Dhamma, is doubtful about the Sangha, is doubtful about the training, and is angry with his fellow monks.

‘‘Katamassa pañca cetaso vinibandhā asamucchinnā honti? Idha bhikkhave bhikkhu kāme avītarāgo hoti, kāye avītarāgo hoti, rūpe avītarāgo hoti, yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī’’ti (ma. ni. 1.186). Ca –

For which monk are the five mental bonds not cut off? Here, monks, a monk is not without passion for sensual pleasures, is not without passion for the body, is not without passion for forms; and having eaten his fill, he dwells engaged in the pleasure of sleeping, the pleasure of reclining, and the pleasure of drowsiness. He practices the holy life aspiring to some group of deities. And:

Vitthāro[Pg.87]. Ācariyena (dī. ni. ṭī. 1.215) pana pañcavidhacetovinibandhacittabhāvoyeva padekadesamulliṅgetvā dassito. Cittassa kacavarakhāṇukabhāvo hi cetokhīlo, cittaṃ bandhitvā muṭṭhiyaṃ viya katvā gaṇhanabhāvo cetaso vinibandho. Paṭhamo cettha vicikicchādosavasena, dutiyo lobhavasenāti ayametesaṃ viseso. Caritvāti vicaritvā. Kammaṭṭhānavirahavasena tuccho.

The detailed explanation. The teacher, however, has shown only the state of having a mind bound by the fivefold mental bonds by skipping over a part of the term. Indeed, the state of the mind being like rubbish or a stump is a mental stake, while the state of grasping the mind, having bound it and made it as if in a fist, is a mental bond. Herein, the first is by way of doubt and aversion, the second by way of greed—this is their distinction. 'Having wandered' (caritvā) means having roamed about. It is empty by way of being devoid of a meditation subject.

Bhāvanāsahitameva bhikkhāya gataṃ, paccāgatañca yassāti gatapaccāgatikaṃ, tadeva vattaṃ, tassa vasena. Attakāmāti attano hitasukhamicchantā, dhammacchandavantoti attho. Dhammo hi hitaṃ, sukhañca tannimittakanti. Atha vā viññūnaṃ attato nibbisesattā, attabhāvapariyāpannattā ca dhammo attā nāma, taṃ kāmenti icchantīti attakāmā. Adhunā pana atthakāmāti hitavācakena atthasaddena pāṭho dissati, dhammasaññuttaṃ hitamicchantā, hitabhūtaṃ vā dhammamicchantāti tassattho. Iṇaṭṭāti iṇena pīḷitā. Tathā sesapadadvayepi. Etthāti sāsane.

One for whom going for alms and returning is only done together with meditation is called 'one who goes and returns' (gatapaccāgatikaṃ); that itself is the practice, and it is by way of that. Regarding 'desirous of self' (attakāmā): those who desire their own welfare and happiness, meaning those who have desire for the Dhamma. Indeed, the Dhamma is welfare, and the happiness that has that as its cause. Alternatively, for the wise, because of its non-difference from the self and because it is included in the state of self, the Dhamma is called 'self'. They who desire that are 'desirous of self'. But now, the reading 'desirous of benefit' (atthakāmā) appears, with the word 'attha' which speaks of benefit; the meaning of that is: 'those who desire the benefit connected with the Dhamma', or 'those who desire the Dhamma which has become a benefit'. Regarding 'oppressed by debt' (iṇaṭṭā): oppressed by debt. Likewise for the remaining two terms. 'Here' (ettha) means in the Sāsana.

Usabhaṃ nāma vīsati yaṭṭhiyo, gāvutaṃ nāma asīti usabhā. Tāya saññāyāti tādisāya pāsāṇasaññāya, kammaṭṭhānamanasikārena ‘‘ettakaṃ ṭhānamāgatā’’ti jānantā gacchantīti adhippāyo. Nanti kilesaṃ. Kammaṭṭhānavippayuttacittena pāduddhāraṇamakatthukāmato tiṭṭhati, pacchāgato pana ṭhitimanatikkamitukāmato. Soti uppannakileso bhikkhu. Ayanti pacchāgato. Etanti parassa jānanaṃ. Tatthevāti patiṭṭhitaṭṭhāneyeva. Soyeva nayoti ‘‘ayaṃ bhikkhū’’tiādikā yo patiṭṭhāne vutto, so eva nisajjāyapi nayo. Pacchato āgacchantānaṃ chinnabhattabhāvabhayenāpi yonisomanasikāraṃ paribrūhetīti idampi parassa jānaneneva saṅgahitanti daṭṭhabbaṃ. Purimapādeyevāti paṭhamaṃ kammaṭṭhānavippayuttacittena uddharitapādavaḷañjeyeva. Etīti gacchati. ‘‘Ālindakavāsī mahāphussadevatthero viyā’’tiādinā aṭṭhāneyevetaṃ kathitaṃ. ‘‘Kvāyaṃ evaṃ paṭipannapubbo’’ti āsaṅkaṃ nivatteti.

A usabha is twenty rods, and a gāvuta is eighty usabhas. Regarding 'by that perception' (tāya saññāya): the intention is that by such a perception of a stone, through attention to the meditation subject, knowing 'we have come this far,' they walk. 'Naṃ' refers to defilement. He stands because of not wishing to lift his foot with a mind disconnected from the meditation subject; but one who comes later stands because of wishing not to overstep the standing place. 'He' (so) is the monk in whom defilement has arisen. 'This one' (ayaṃ) is the one who comes later. 'That' (etaṃ) refers to another's knowledge. 'Right there' (tattheva) means in the very place of standing. Regarding 'that very same method' (soyeva nayo): the method which was stated in the context of standing, beginning with 'this monk...', that very same method is stated for sitting also. For those coming later, he develops wise attention even out of fear of the meal being cut off; this too should be seen as included only by the knowledge of another. Regarding 'in the very first footstep' (purimapādeyeva): in the very footprint first lifted with a mind disconnected from the meditation subject. 'He goes' (eti) means he walks. By the passage beginning 'like the Elder Mahāphussadeva, a resident of Ālindaka...', this was said in an inappropriate context. It dispels the doubt, 'Where has this one practiced like this before?'

Maddantāti dhaññakaraṇaṭṭhāne sālisīsādīni maddantā. Assāti therassa, ubhayāpekkhavacanametaṃ. Assa arahattappattadivase caṅkamanakoṭiyanti ca[Pg.88]. Adhigamappicchatāya vikkhepaṃ katvā, nibandhitvā ca paṭijānitvāyeva ārocesi.

Regarding 'they were threshing' (maddantā): those who were treading on rice stalks and so on at the threshing floor. Regarding 'of his' (assa): of the elder; this is a term that looks to both what precedes and what follows. And also: 'of his, on the day of attaining Arahantship, at the end of the walking path.' Because of his modesty regarding his attainment, having created a distraction, and having pressed on, only after acknowledging it did he announce it.

Paṭhamaṃ tāvāti padasobhanatthaṃ pariyāyavacanaṃ. Mahāpadhānanti bhagavato dukkaracariyaṃ, amhākaṃ atthāya lokanāthena chabbassāni kataṃ dukkaracariyaṃ ‘‘evāhaṃ yathābalaṃ pūjessāmī’’ti attho. Paṭipattipūjāyeva hi pasatthatarā satthupūjā, na tathā āmisapūjā. Ṭhānacaṅkamamevāti adhiṭṭhātabbairiyāpathavasena vuttaṃ, na bhojanakālādīsu avassaṃ kattabbanisajjāya paṭikkhepavasena. Evasaddena hi itarāya nisajjāya, sayanassa ca nivattanaṃ karoti. Vippayuttena uddhaṭe paṭinivattentoti sampayuttena uddharitapādeyeva puna ṭhapanaṃ sandhāyāha. ‘‘Gāmasamīpaṃ gantvā’’ti vatvā tadatthaṃ vivarati ‘‘gāvī nū’’tiādinā. Kacchakantaratoti upakacchantarato, upakacche laggitakamaṇḍalutoti vuttaṃ hoti. Udakagaṇḍūsanti udakāvagaṇḍakārakaṃ. Katinaṃ tithīnaṃ pūraṇī katimī, ‘‘pañcamī nu kho pakkhassa, aṭṭhamī’’tiādinā divasaṃ vā pucchitoti attho. Anārocanassa akattabbattā āroceti. Tathā hi vuttaṃ ‘‘anujānāmi bhikkhave sabbeheva pakkhagaṇanaṃ uggahetu’’ntiādi (mahāva. 156).

Regarding 'first, indeed' (paṭhamaṃ tāva): it is a synonymous phrase for the sake of embellishing the sentence. Regarding 'the great exertion' (mahāpadhānaṃ): the meaning is, 'I will honor, according to my strength, the difficult practice performed for six years by the Lord of the World for our benefit.' Indeed, worship through practice is a more praiseworthy worship of the Teacher; worship with material things is not so. 'Only standing and walking' is said by way of the posture to be determined upon, not by way of rejecting the sitting that must be done at meal times and so on. Indeed, by the word 'eva' (only), he causes the rejection of other sitting and of lying down. Regarding the phrase 'returning what was lifted with a disconnected [mind]' (vippayuttena uddhaṭe paṭinivattento), he says this referring to placing it down again in the very same footprint that was lifted, but with a mind connected [to the meditation subject]. Having said, 'Having gone near the village,' he explains its meaning with the passage beginning, 'Is it a cow?' Regarding 'from between the armpits' (kacchakantarato): it means from near the armpit; it is said to mean from the water-pot slung under the armpit. Regarding 'a mouthful of water' (udakagaṇḍūsaṃ): the act of taking a mouthful of water. 'The completion of how many lunar days? What number?' meaning he was asked about the day with questions such as, 'Is it the fifth of the fortnight, or the eighth?' Because not informing is something that should not be done, he informs. For thus it was said: 'I allow, monks, that all should learn the counting of the fortnight,' and so on.

‘‘Udakaṃ gilitvā ārocetī’’ti vuttanayena. Tatthāti gāmadvāre. Niṭṭhubhananti udakaniṭṭhubhanaṭṭhānaṃ. Tesūti manussesu. Ñāṇacakkhusampannattā cakkhumā. Īdisoti susammaṭṭhacetiyaṅgaṇādiko. Visuddhipavāraṇanti khīṇāsavabhāvena pavāraṇaṃ.

By the method stated as, "Having swallowed the water, he informs." 'There' (tattha) means at the village gate. 'Spitting' (niṭṭhubhanaṃ) means the place for spitting water. 'Among them' (tesu) means among people. Because of being endowed with the eye of wisdom, he is 'one with vision' (cakkhumā). 'Such' (īdiso) means such as having a well-swept cetiya-courtyard. 'Invitation of purity' (visuddhipavāraṇaṃ) means the pavāraṇā (invitation) by way of the state of being one whose cankers are destroyed.

Vīthiṃ otaritvā ito cito ca anoloketvā paṭhamameva vīthiyo sallakkhetabbāti āha ‘‘vīthiyo sallakkhetvā’’ti. Yaṃ sandhāya vuttaṃ ‘‘pāsādikena abhikkantena paṭikkantenā’’tiādi (pārā. 432). Taṃ gamanaṃ dassetuṃ ‘‘tattha cā’’tiādimāha. ‘‘Na hi javena piṇḍapātiyadhutaṅgaṃ nāma kiñci atthī’’ti iminā javena gamane loluppacāritā viya asāruppataṃ dasseti. Udakasakaṭanti udakasārasakaṭaṃ. Tañhi visamabhūmibhāgappattaṃ niccalameva kātuṃ vaṭṭati. Tadanurūpanti bhikkhādānānurūpaṃ. ‘‘Āhāre paṭikūlasaññaṃ upaṭṭhapetvā’’tiādīsu yaṃ vattabbaṃ, taṃ parato āgamissati. Rathassa akkhānaṃ telena abbhañjanaṃ, vaṇassa lepanaṃ, puttamaṃsassa khādanañca tidhā upamā yassa āharaṇassāti tathā. Aṭṭhaṅgasamannāgatanti ‘‘yāvadeva [Pg.89] imassa kāyassa ṭhitiyā, yāpanāyā’’tiādinā (ma. ni. 1.23; 2.24, 387; saṃ. ni. 4.120; a. ni. 6.58; 5.9; vibha. 518; mahāni. 206) vuttehi aṭṭhahi aṅgehi samannāgataṃ katvā. ‘‘Neva davāyā’’tiādi pana paṭikkhepamattadassanaṃ. Bhattakilamathanti bhattavasena uppannakilamathaṃ. Purebhattādi divāvasena vuttaṃ. Purimayāmādi rattivasena.

Having descended onto the path, without looking here and there, one should first mark the paths; for this reason, he said, 'having marked the paths.' With reference to what was said, 'with a pleasing manner when going forward and returning,' etc., to show that manner of going, he said, 'Therein, too...' By this statement, 'Indeed, there is no such thing as the ascetic practice of alms-food gathering done with speed,' he shows the unsuitability of going swiftly, which is like greedy behavior. 'A water-cart' means a cart carrying a load of water. For when it has reached an uneven part of the ground, it is proper to make it completely still. 'Suitable to that' means suitable for the giving of alms. Regarding such phrases as, 'having established the perception of repulsiveness in food,' what should be said will come later. For which partaking of food there are three similes—the anointing of a chariot's axle with oil, the applying of ointment to a wound, and the eating of a son's flesh—it is thus called. 'Endowed with eight factors' means having made it endowed with the eight factors stated in such passages as, 'just for the sustenance of this body, for its upkeep...' As for the passage beginning, 'Not for amusement,' it is merely a statement of rejection. 'Fatigue from the meal' means the weariness that has arisen on account of the meal. 'Before the meal,' etc., is said with reference to the daytime. 'The first watch,' etc., is said with reference to the nighttime.

Gatapaccāgatesu kammaṭṭhānassa haraṇaṃ vattanti atthaṃ dassento ‘‘haraṇapaccāharaṇasaṅkhāta’’nti āha. ‘‘Yadi upanissayasampanno hotī’’ti idaṃ ‘‘devaputto hutvā’’tiādīsupi sabbattha sambajjhitabbaṃ. Tattha paccekabodhiyā upanissayasampadā kappānaṃ dve asaṅkhyeyyāni, satasahassañca tajjā puññañāṇasambhārasambharaṇaṃ, sāvakabodhiyā aggasāvakānaṃ ekamasaṅkhyeyyaṃ, kappasatasahassañca, mahāsāvakānaṃ (theragā. aṭṭha. 2.vaṅgīsattheragāthāvaṇṇanā vitthāro) kappasatasahassameva, itaresaṃ pana atītāsu jātīsu vivaṭṭupanissayavasena kālaniyamamantarena nibbattitaṃ nibbedhabhāgiyakusalaṃ. ‘‘Seyyathāpī’’tiādinā tasmiṃ tasmiṃ ṭhānantare etadaggaṭṭhapitānaṃ therānaṃ sakkhidassanaṃ. Tattha thero bāhiyo dārucīriyoti bāhiyavisaye sañjātasaṃvaḍḍhatāya bāhiyo, dārucīrapariharaṇato dārucīriyoti ca samaññito thero. So hāyasmā –

Showing the meaning that the carrying of the meditation subject during one's going and returning is the practice, he said it is 'called carrying and bringing back.' This phrase, 'if one is endowed with supporting conditions,' should be connected everywhere, in passages such as 'having become a deva's son.' Therein, for Paccekabodhi, the perfection of supporting conditions is the accumulation of the provisions of merit and knowledge suitable for it over two incalculable aeons and one hundred thousand aeons. For Sāvakabodhi, for the chief disciples, it is one incalculable aeon and one hundred thousand aeons; for the great disciples, it is one hundred thousand aeons only. For the other disciples, however, it is the wholesome karma partaking of penetration, produced in past lives through supporting conditions that lead away from the round of rebirths, without a fixed period of time. By the passage beginning 'Just as...,' the elders who were established as foremost in their respective positions are cited as witnesses. Therein, the elder Bāhiya Dārucīriya was so named: 'Bāhiya' because he was born and raised in the Bāhiya country, and 'Dārucīriya' because he wore a garment of bark-cloth. That venerable one—

‘‘Tasmā tiha te bāhiya evaṃ sikkhitabbaṃ ‘diṭṭhe diṭṭhamattaṃ bhavissati, sute, mute, viññāte viññātamattaṃ bhavissatī’ti, evañhi te bāhiya sikkhitabbaṃ. Yato kho te bāhiya diṭṭhe diṭṭhamattaṃ bhavissati, sute, mute, viññāte viññātamattaṃ bhavissati, tato tvaṃ bāhiya na tena. Yato tvaṃ bāhiya na tena, tato bāhiya na tattha. Yato tvaṃ bāhiya na tattha, tato tvaṃ bāhiya nevidha na huraṃ na ubhayamantarena, esevanto dukkhassā’ti’’ (udā. 10).

“Therefore, Bāhiya, you should train yourself thus: ‘In the seen, there will be just the seen; in the heard, just the heard; in the sensed, just the sensed; in the cognized, just the cognized.’ This is how you should train yourself, Bāhiya. When for you, Bāhiya, in the seen there will be just the seen, in the heard just the heard, in the sensed just the sensed, in the cognized just the cognized, then, Bāhiya, you will not be by that. When, Bāhiya, you are not by that, then, Bāhiya, you will not be in that. When, Bāhiya, you are not in that, then, Bāhiya, you will be neither here, nor beyond, nor in between the two. This, just this, is the end of suffering.”

Ettakāya desanāya arahattaṃ sacchākāsi. Evaṃ sāriputtattherādīnampi mahāpaññatādidīpanāni suttapadāni vitthārato vattabbāni. Visesato pana aṅguttarāgame etadaggasuttapadāni (a. ni. 1.188) sikhāpattanti koṭippattaṃ niṭṭhānappattaṃ sabbathā paripuṇṇato.

With just this brief discourse, he realized Arahantship. In this way, the Sutta passages that illuminate the great wisdom and other qualities of the Elder Sāriputta and others should also be spoken of in detail. In particular, the Sutta passages on the foremost disciples in the Aṅguttara collection should be spoken of. 'Having reached the summit' (sikhāpattaṃ) means having reached the peak (koṭippattaṃ), having reached the conclusion (niṭṭhānappattaṃ), on account of being complete in every way.

Tanti [Pg.90] asammuyhanaṃ. Evanti idāni vuccamānākārena veditabbaṃ. ‘‘Attā abhikkamatī’’ti iminā diṭṭhigāhavasena, ‘‘ahaṃ abhikkamāmī’’ti iminā mānagāhavasena, tadubhayassa pana vinā taṇhāya appavattanato taṇhāgāhavasenāti tīhipi maññanāhi andhabālaputhujjanassa abhikkame sammuyhanaṃ dasseti. ‘‘Tathā asammuyhanto’’ti vatvā tadeva asammuyhanaṃ yena ghanavinibbhogena hoti, taṃ dassento ‘‘abhikkamāmī’’tiādimāha. Cittasamuṭṭhānavāyodhātūti teneva abhikkamanacittena samuṭṭhānā, taṃcittasamuṭṭhānikā vā vāyodhātu. Viññattinti kāyaviññattiṃ. Janayamānā uppajjati tassā vikārabhāvato. Itīti tasmā uppajjanato. Cittakiriyavāyodhātuvipphāravasenāti kiriyamayacittasamuṭṭhānavāyodhātuyā vicalanākārasaṅkhātakāyaviññattivasena. Tassāti aṭṭhisaṅghāṭassa. Abhikkamatoti abhikkamantassa. Omattāti avamattā lāmakappamāṇā. Vāyodhātutejodhātuvasena itarā dve dhātuyo.

'That' means non-delusion. 'Thus' should be understood in the manner about to be explained. By 'the self moves forward,' [there is delusion] by way of grasping at views; by 'I move forward,' [there is delusion] by way of grasping at conceit; and since both of these do not occur without craving, [there is delusion] by way of grasping at craving. Thus, through these three kinds of conceiving, he shows the delusion of the blind, foolish worldling with regard to moving forward. Having said, 'not being deluded in that way,' he then shows that very non-delusion by means of which analysis of the compact it occurs, saying, 'I move forward,' etc. 'Mind-originated wind element' means the wind element that has arisen from that very mind of moving forward, or that is originated from that mind. 'Intimation' means bodily intimation. It arises while generating it, because of its nature as a modification. 'Thus' means because of its arising. 'By the pervasion of the wind element of a functional mind' means by way of the bodily intimation, which is called the mode of movement, of the wind element originated from a functional mind. 'Of that' means of the collection of bones. 'Moves forward' means of one who is moving forward. 'Inferior' means despised, of a low measure. By way of the wind element and the fire element, the other two elements are to be understood.

Idaṃ vuttaṃ hoti – yasmā cettha vāyodhātuyā anugatā tejodhātu uddharaṇassa paccayo. Uddharaṇagatikā hi tejodhātu, tena tassā uddharaṇe vāyodhātuyā anugatabhāvo hoti, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, tathā abhāvato pana itarāsaṃ omattatāti. Yasmā pana tejodhātuyā anugatā vāyodhātu atiharaṇavītiharaṇānaṃ paccayo. Kiriyagatikāya hi vāyodhātuyā atiharaṇavītiharaṇesu sātisayo byāpāro, tena tassā tattha tejodhātuyā anugatabhāvo hoti, tasmā imāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca tadabhāvato omattatāti dasseti ‘‘tathā atiharaṇavītiharaṇesū’’ti iminā. Satipi cettha anugamakānugantabbatāvisese tejodhātuvāyodhātubhāvamattaṃ sandhāya tathāsaddaggahaṇaṃ kataṃ. Paṭhame hi naye tejodhātuyā anugamakatā, vāyodhātuyā anugantabbatā, dutiye pana vāyodhātuyā anugamakatā, tejodhātuyā anugantabbatāti. Tattha akkantaṭṭhānato pādassa ukkhipanaṃ uddharaṇaṃ, ṭhitaṭṭhānaṃ atikkamitvā purato haraṇaṃ atiharaṇaṃ. Khāṇuādipariharaṇatthaṃ, patiṭṭhitapādaghaṭṭanāpariharaṇatthaṃ vā passena haraṇaṃ [Pg.91] vītiharaṇaṃ, yāva patiṭṭhitapādo, tāva haraṇaṃ atiharaṇaṃ, tato paraṃ haraṇaṃ vītiharaṇanti vā ayametesaṃ viseso.

This is the meaning: because here the fire element, which accompanies the wind element, is the condition for lifting. Indeed, the fire element has the nature of lifting; hence, in the act of lifting, it accompanies the wind element. Therefore, among these two, due to their capability, there is predominance, while due to the absence thereof in the others, there is inferiority. Furthermore, because the wind element, which accompanies the fire element, is the condition for moving forward and moving aside. Indeed, the wind element, with its nature of activity, has an exceedingly great exertion in moving forward and moving aside; hence, in those actions, it accompanies the fire element. Therefore, he shows by the phrase 'so too in moving forward and moving aside' that among these two, due to their capability, there is predominance, and due to the absence of that in the others, there is inferiority. And here, even though there is a distinction between being the accompanier and the one accompanied, the expression 'so too' is used with reference merely to the fact of their being the fire element and the wind element. For in the first method, the fire element is the accompanier, and the wind element is the one accompanied; but in the second method, the wind element is the accompanier, and the fire element is the one accompanied. Therein, lifting the foot from the place it has stepped on is 'lifting.' Moving it forward beyond the standing place is 'moving forward.' Moving it sideways for the purpose of avoiding a stump and so on, or for the purpose of avoiding striking the planted foot, is 'moving aside.' Alternatively, moving it as far as the foot that is planted is 'moving forward,' and moving it beyond that is 'moving aside'—this is the distinction among them.

Yasmā pathavīdhātuyā anugatā āpodhātu vossajjane paccayo. Garutarasabhāvā hi āpodhātu, tena tassā vossajjane pathavīdhātuyā anugatabhāvo hoti, tasmā tāsaṃ dvinnamettha sāmatthiyato adhimattatā, itarāsañca tadabhāvato omattatāti dassento āha ‘‘vossajjane…pe… balavatiyo’’ti. Yasmā pana āpodhātuyā anugatā pathavīdhātu sannikkhepanassa paccayo. Patiṭṭhābhāve viya patiṭṭhāpanepi tassā sātisayakiccattā āpodhātuyā tassā anugatabhāvo hoti, tathā ghaṭṭanakiriyāya pathavīdhātuyā vasena sannirujjhanassa sijjhanato tassā sannirujjhanepi āpodhātuyā anugatabhāvo hoti, tasmā vuttaṃ ‘‘tathā sannikkhepanasannirujjhanesū’’ti.

Because the water element, accompanied by the earth element, is a condition for relinquishment. Indeed, the water element has a very heavy nature; therefore, in the act of relinquishment, it comes to accompany the earth element. Thus, showing that among these two there is a preponderance due to their capability, and that the others are inferior due to the lack of it, he says, 'In relinquishment... and so on... are powerful.' Furthermore, because the earth element, accompanied by the water element, is a condition for setting down. Just as in the state of being established, so too in establishing, because of its (the earth element's) exceedingly important function, the water element comes to accompany it; likewise, because of the accomplishment of pressing down by means of the earth element's action of impact, the water element comes to accompany it even in pressing down. Therefore, it is said: 'So too in setting down and pressing down.'

Anugamakānugantabbatāvisesepi sati pathavīdhātuāpodhātubhāvamattaṃ sandhāya tathāsaddaggahaṇaṃ kataṃ. Paṭhame hi naye pathavīdhātuyā anugamakatā, āpodhātuyā anugantabbatā, dutiye pana āpodhātuyā anugamakatā, pathavīdhātuyā anugantabbatāti. Vossajjanañcettha pādassa onāmanavasena vossaggo, tato paraṃ bhūmiādīsu patiṭṭhāpanaṃ sannikkhepanaṃ, patiṭṭhāpetvā nimmaddanavasena gamanassa sannirodho sannirujjhanaṃ.

Although there is a distinction between being the accompanier and the one accompanied, the word 'likewise' is used with reference merely to the state of their being the earth element and the water element. Indeed, in the first method, the earth element is the accompanier, and the water element is the one accompanied; but in the second, the water element is the accompanier, and the earth element is the one accompanied. And here, 'relinquishment' is the release by way of lowering the foot; after that, establishing it on the ground and so on is 'setting down'; having established it, the stopping of movement by way of pressing down is 'pressing down'.

Tatthāti tasmiṃ atikkamane, tesu vā yathāvuttesu uddharaṇātiharaṇavītiharaṇavossajjanasannikkhepanasannirujjhanasaṅkhātesu chasu koṭṭhāsesu. Uddharaṇeti uddharaṇakkhaṇe. Rūpārūpadhammāti uddharaṇākārena pavattā rūpadhammā, taṃsamuṭṭhāpakā ca arūpadhammā. Atiharaṇaṃ na pāpuṇanti khaṇamattāvaṭṭhānato. Sabbattha esa nayo. Tattha tatthevāti yattha yattha uddharaṇādike uppannā, tattha tattheva. Na hi dhammānaṃ desantarasaṅkamanaṃ atthi lahuparivattanato. Pabbaṃ pabbanti paricchedaṃ paricchedaṃ. Sandhi sandhīti gaṇṭhi gaṇṭhi. Odhi odhīti bhāgaṃ bhāgaṃ. Sabbañcetaṃ uddharaṇādikoṭṭhāse sandhāya sabhāgasantativasena vuttanti veditabbaṃ. Itaro eva hi rūpadhammānampi pavattikkhaṇo gamanayogagamanassādānaṃ devaputtānaṃ heṭṭhupariyena paṭimukhaṃ dhāvantānaṃ sirasi, pāde ca bandhakhuradhārāsamāgamatopi sīghataro, yathā tilānaṃ bhijjayamānānaṃ paṭapaṭāyanena [Pg.92] bhedo lakkhīyati, evaṃ saṅkhatadhammānaṃ uppādenāti dassanatthaṃ ‘‘paṭapaṭāyantā’’ti vuttaṃ, uppādavasena paṭapaṭa-saddaṃ akarontāpi karontā viyāti attho. Tilabhedalakkhaṇaṃ paṭapaṭāyanaṃ viya hi saṅkhatabhedalakkhaṇaṃ uppādo uppannānamekantato bhinnattā. Tatthāti abhikkamane. Ko eko abhikkamati nābhikkamatiyeva. Kassa vā ekassa abhikkamanaṃ siyā, na siyā eva. Kasmā? Paramatthato hi…pe… dhātūnaṃ sayanaṃ, tasmāti attho. Andhabālaputhujjanasammūḷhassa attano abhikkamananivattanañhetaṃ vacanaṃ. Atha vā ‘‘ko eko…pe… abhikkamana’’nti codanāya ‘‘paramatthato hī’’tiādinā sodhanā vuttā.

‘Therein’ means: in that stepping forward, or in those six parts as mentioned, designated as lifting, moving forward, moving aside, relinquishing, setting down, and pressing down. ‘Lifting’ means: at the moment of lifting. ‘Material and immaterial phenomena’ means: the material phenomena that occur in the mode of lifting, and the immaterial phenomena that originate them. They do not reach ‘moving forward’ because they last for only a moment. This is the method everywhere. ‘There and there’ means: wherever, in lifting and so on, they have arisen, right there they cease. Indeed, there is no transference of phenomena to another location, due to their rapid transformation. ‘Segment by segment’ means section by section. ‘Joint by joint’ means knot by knot. ‘Portion by portion’ means part by part. And it should be understood that all this is said with reference to the parts such as lifting, by way of the continuity of similar states. Indeed, the moment of occurrence of even material phenomena is swifter than the meeting of razor blades tied to the heads and feet of devaputtas running towards each other, up and down. To show that just as the breaking of sesame seeds being roasted is marked by a crackling sound, so the breaking of conditioned phenomena is marked by their arising, it was said ‘crackling’. The meaning is: although by way of arising they do not make a crackling sound, it is as if they do. Indeed, just as crackling is the characteristic mark of the breaking of sesame seeds, so arising is the characteristic mark of the breaking of conditioned phenomena, because what has arisen is without exception broken. ‘Therein’ means: in stepping forward. What single being steps forward? No one at all steps forward. Or of what single being could there be a stepping forward? There could not be. Why? Because in the ultimate sense… and so on… there is a lying down of the elements; this is the meaning. This statement is about the stepping forward and stepping back of the blind, foolish, deluded worldling. Alternatively, to the challenge ‘What single being… steps forward?’, the clarification is stated with ‘Because in the ultimate sense…’ and so on.

Tasmiṃ tasmiṃ koṭṭhāseti yathāvutte chabbidhepi koṭṭhāse gamanādikassa apaccāmaṭṭhattā. ‘‘Saddhiṃ rūpena uppajjate, nirujjhatī’’ti ca silokapadena saha sambandho. Tattha paṭhamapadasambandhe rūpenāti yena kenaci sahuppajjanakena rūpena. Dutiyapadasambandhe pana ‘‘rūpenā’’ti idaṃ yaṃ tato nirujjhamānacittato upari sattarasamacittassa uppādakkhaṇe uppannaṃ, tadeva tassa nirujjhamānacittassa nirodhena saddhiṃ nirujjhanakaṃ sattarasacittakkhaṇāyukaṃ rūpaṃ sandhāya vuttaṃ, aññathā rūpārūpadhammā samānāyukā siyuṃ. Yadi ca siyuṃ, atha ‘‘rūpaṃ garupariṇāmaṃ dandhanirodha’’ntiādi (vibha. aṭṭha. pakiṇṇakakathā) aṭṭhakathāvacanehi, ‘‘nāhaṃ bhikkhave aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ citta’’nti (a. ni. 1.38) evamādipāḷivacanehi ca virodho siyā. Cittacetasikā hi sārammaṇasabhāvā yathābalaṃ attano ārammaṇapaccayabhūtamatthaṃ vibhāvento eva uppajjanti, tasmā tesaṃ taṃsabhāvanipphattianantaraṃ nirodho, rūpadhammā pana anārammaṇā pakāsetabbā, evaṃ tesaṃ pakāsetabbabhāvanipphatti soḷasahi cittehi hoti, tasmā ekacittakkhaṇātītena saha sattarasacittakkhaṇāyukatā rūpadhammānamicchitāti. Lahuparivattanaviññāṇavisesassa saṅgatimattapaccayatāya tiṇṇaṃ khandhānaṃ, visayasaṅgatimattatāya ca viññāṇassa lahuparivattitā, dandhamahābhūtapaccayatāya rūpassa garuparivattitā. Yathābhūtaṃ nānādhātuñāṇaṃ kho pana tathāgatasseva, tena ca purejātapaccayo rūpadhammova vutto, pacchājātapaccayo ca tathevāti rūpārūpadhammānaṃ samānakkhaṇatā na yujjateva, tasmā vuttanayenevettha attho veditabboti ācariyena (dī. ni. ṭī. 1.214) vuttaṃ[Pg.93], tadetaṃ cittānuparivattiyā viññattiyā ekanirodhabhāvassa suviññeyyattā evaṃ vuttaṃ. Tato saviññattikena puretaraṃ sattarasamacittassa uppādakkhaṇe uppannena rūpena saddhiṃ aññaṃ cittaṃ nirujjhatīti attho veditabbo. Aññaṃ cittaṃ nirujjhati, aññaṃ uppajjate cittanti yojetabbaṃ. Añño hi saddakkamo, añño atthakkamoti. Yañhi purimuppannaṃ cittaṃ, taṃ nirujjhantaṃ aññassa pacchā uppajjamānassa anantarādipaccayabhāveneva nirujjhati, tathā laddhapaccayameva aññampi uppajjate cittaṃ, avatthāvisesato cettha aññathā. Yadi evaṃ tesamubhinnaṃ antaro labbheyyāti codanaṃ ‘‘no’’ti apanetumāha ‘‘avīci manusambandho’’ti, yathā vīci antaro na labbhati, tadevedanti avisesaṃ vidū maññanti, evaṃ anu anu sambandho cittasantāno, rūpasantāno ca nadīsotova nadiyaṃ udakappavāho viya vattatīti attho. Avīcīti hi nirantaratāvasena bhāvanapuṃsakavacanaṃ.

In each of those sections: in each of the sixfold sections as stated, because movement and so on were not considered. And there is a connection with the verse-line: 'It arises together with form, it ceases.' Therein, in the connection with the first term, 'with form' means with any form whatsoever that arises simultaneously. However, in the connection with the second term, this 'with form' is said in reference to that very form which, having arisen at the arising-moment of the seventeenth mind-moment prior to that ceasing mind, is about to cease together with the cessation of that ceasing mind, and has a lifespan of seventeen mind-moments. Otherwise, material and immaterial phenomena would have the same lifespan. And if they did, there would be a contradiction with statements in the commentaries such as, 'Form is of slow transformation and sluggish cessation,' and with Pāḷi passages like, 'Monks, I do not perceive any other single phenomenon that changes as swiftly as this mind.' For mind and mental factors, having the nature of taking an object, arise only while clarifying, according to their strength, the reality that has become their object-condition. Therefore, their cessation occurs immediately after the completion of that nature. Material phenomena, however, are non-object-taking and must be made known; the completion of their state of having to be made known occurs by means of sixteen minds. Therefore, it is accepted that material phenomena have a lifespan of seventeen mind-moments, together with one mind-moment that has passed. The swift transformation of the specific consciousness is due to its being a condition of mere association for the three aggregates, and the swift transformation of consciousness is due to its mere association with an object. The slow transformation of form is due to its being conditioned by the sluggish great elements. Indeed, the knowledge of the various elements as they really are belongs only to the Tathāgata, and he has spoken of a material phenomenon as a pre-nascence condition, and likewise of a post-nascence condition. Therefore, the co-momentariness of material and immaterial phenomena is not tenable. Thus, the meaning here should be understood in the way that has been stated, as said by the teacher. This was said thus because the state of single cessation of the intimation that follows in accordance with the mind is easily knowable. Therefore, the meaning should be understood that another mind ceases together with the form, accompanied by intimation, that arose previously at the arising-moment of the seventeenth mind-moment. It should be construed thus: 'Another mind ceases, another mind arises.' For the sequence of words is one thing, and the sequence of meaning is another. For the mind that arose previously, while ceasing, ceases only by being an immediate condition, etc., for another that is arising subsequently. Likewise, another mind also arises only having obtained its conditions. And here it is otherwise due to a difference in state. To refute the objection, 'If so, an interval between the two might be obtained,' he says, 'No,' and states, 'an unbroken, continuous connection.' Just as an interval or gap is not found, and the wise consider it to be without difference, 'it is just that,' so the continuum of mind and the continuum of form proceed with a continuous connection, like the current of a river, like the flow of water in a river—this is the meaning. For 'avīci' is a term in the abstract neuter sense, meaning 'uninterruptedness'.

Abhimukhaṃ lokitaṃ ālokitanti āha ‘‘puratopekkhana’’nti. Yaṃdisābhimukho gacchati, tiṭṭhati, nisīdati, sayati vā, tadabhimukhaṃ pekkhananti vuttaṃ hoti. Yasmā ca tādisamālokitaṃ nāma hoti, tasmā tadanugatadisālokanaṃ vilokitanti āha ‘‘anudisāpekkhana’’nti, abhimukhadisānurūpagatesu vāmadakkhiṇapassesu vividhā pekkhananti vuttaṃ hoti. Heṭṭhāuparipacchāpekkhanañhi ‘‘olokitaullokitāpalokitānī’’ti gahitāni. Sāruppavasenāti samaṇapatirūpavasena, imināva asāruppavasena itaresamaggahaṇanti sijjhati. Sammajjanaparibhaṇḍādikaraṇe olokitassa, ullokaharaṇādīsu ullokitassa, pacchato āgacchantaparissayaparivajjanādīsu apalokitassa ca siyā sambhavoti āha ‘‘iminā vā’’tiādi, etena upalakkhaṇamattañcetanti dasseti.

Looking directly forward is 'ālokita' (looking at); therefore, he said 'puratopekkhana' (looking forward). This means looking in whatever direction one is facing while going, standing, sitting, or lying down. And because such is called 'ālokita', therefore looking towards a direction that follows upon that is 'vilokita' (looking around); thus, he said 'anudisāpekkhana' (looking towards a secondary direction). This means looking in various ways to the left and right sides, which are in conformity with the direction one is facing. For looking below, above, and behind are taken as 'olokita' (looking down), 'ullokita' (looking up), and 'apalokita' (looking back). 'Sāruppavasena' means 'in a manner befitting a monk'; by this very term, it is established that other, unsuitable ways are not included. He said 'by this...' and so on, because there might be an occasion for 'looking down' when sweeping, tidying up, etc.; for 'looking up' when taking something from above, etc.; and for 'looking back' when avoiding dangers coming from behind, etc. By this, he shows that this is merely an illustration.

Kāyasakkhinti kāyena sacchikataṃ paccakkhakārinaṃ, sādhakanti attho. So hi āyasmā vipassanākāle ‘‘yamevāhaṃ indriyesu aguttadvārataṃ nissāya sāsane anabhiratiādivippakāraṃ patto, tameva suṭṭhu niggahessāmī’’ti ussāhajāto balavahirottappo, tattha ca katādhikārattā indriyasaṃvare ukkaṃsapāramippatto, teneva naṃ satthā ‘‘etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ, yadidaṃ nando’’ti (a. ni. 1.230) etadagge ṭhapesi. Nandassāti kattutthe sāmivacanaṃ. Itīti iminā ālokanena.

The meaning of 'Kāyasakkhiṃ' is: a witness to the realization by the body of those who directly experience. For that venerable one, at the time of insight meditation, having aroused energy and possessing strong moral shame and fear of wrongdoing, thought: 'That very unguardedness of the sense-doors on account of which I reached a state of corruption, such as discontent in the Dispensation—that very thing I will thoroughly restrain.' And there, because of the foundation he had laid, he reached the highest perfection in the restraint of the senses. For that very reason, the Teacher placed him in the foremost position, saying: 'Monks, of my disciples, the monks who have guarded sense-doors, the foremost is this one, that is, Nanda.' 'Nandassa' is the genitive case in the sense of the agent. 'Iti' means: by this way of seeing.

Sātthakatā [Pg.94] ca sappāyatā ca veditabbā ālokitavilokitassāti ajjhāharitvā sambandho. Tasmāti kammaṭṭhānāvijahanasseva ālokitavilokite. Gocarasampajaññabhāvato etthāti ālokitavilokite. Attano kammaṭṭhānavasenevāti khandhādikammaṭṭhānavaseneva ālokanavilokanaṃ kātabbaṃ, na añño upāyo gavesitabboti adhippāyo. Kammaṭṭhānasīsenevāti vakkhamānakammaṭṭhānamukheneva. Yasmā pana ālokitādi nāma dhammamattasseva pavattiviseso, tasmā tassa yāthāvato jānanaṃ asammohasampajaññanti dassetuṃ ‘‘abbhantare’’tiādi vuttaṃ. Āloketāti ālokento. Tathā viloketā. Viññattinti kāyaviññattiṃ. Itīti tasmā uppajjanato. Cittakiriyavāyodhātuvipphāravasenāti kiriyamayacittasamuṭṭhānāya vāyodhātuyā vicalanākārasaṅkhātakāyaviññattivasena. Akkhidalanti akkhipaṭalaṃ. Adho sīdatīti osīdantaṃ viya heṭṭhā gacchati. Uddhaṃ laṅghetīti laṅghentaṃ viya upari gacchati. Yantakenāti akkhidalesu yojitarajjuyo gahetvā paribbhamanakacakkena. Tatoti tathā akkhidalānamosīdanullaṅghanato. Manodvārikajavanassa mūlakāraṇaparijānanaṃ mūlapariññā. Āgantukassa abbhāgatassa, tāvakālikassa ca taṅkhaṇamattapavattakassa bhāvo āgantukatāvakālikabhāvo, tesaṃ vasena.

The state of being beneficial and the state of being suitable should be known; the connection is to be made by supplying the phrase 'of looking forward and looking around' (ālokitavilokitassa). 'Therefore' (tasmā) refers to 'in looking forward and looking around,' for one who does not abandon the meditation subject. Because of the state of clear comprehension of the range, 'herein' (ettha) means in looking forward and looking around. 'Solely by means of one’s own meditation subject' (attano kammaṭṭhānavaseneva) means: looking forward and looking around should be done solely by means of the meditation subject of the aggregates, etc.; no other method should be sought—this is the intention. 'Only with the meditation subject as the head' (kammaṭṭhānasīseneva) means: only with the meditation subject that will be spoken of as primary. Furthermore, since what is called looking forward and so on is merely a particular mode of occurrence of a mere phenomenon, the phrase 'internally' (abbhantare), etc., was stated to show that knowing it as it truly is constitutes the clear comprehension of non-delusion. 'One who looks forward' (āloketā) means one who is looking forward. Similarly, one who looks around (viloketā). 'Intimation' (viññattiṃ) refers to bodily intimation. 'Thus' (iti) means: because of arising from that. 'By means of the vibration of the wind element which is the action of the mind' (cittakiriyavāyodhātuvipphāravasena) means: by means of bodily intimation, which is designated as the mode of movement of the wind element arisen from functional consciousness. 'The eyelid' (akkhidalaṃ) means the membrane of the eye. 'It sinks downward' (adho sīdati) means: it goes downward as if subsiding. 'It leaps upward' (uddhaṃ laṅgheti) means: it goes upward as if leaping. 'By a mechanism' (yantakena) means: by a rotating wheel that takes hold of strings attached to the eyelids. 'From that' (tato) means: because of the sinking and leaping of the eyelids in that way. The full understanding of the root cause of the mind-door impulsion is the full understanding of the root. The state of being adventitious (āgantukassa), that is, of being a visitor (abbhāgatassa), and of being temporary (tāvakālikassa), that is, of occurring for just a moment (taṅkhaṇamattapavattakassa), is the state of being adventitious and temporary (āgantukatāvakālikabhāvo). By means of them (tesaṃ vasena).

Tatthāti tesu gāthāya dassitesu sattasu cittesu. Aṅgakiccaṃ sādhayamānanti padhānabhūtaaṅgakiccaṃ nipphādentaṃ, sarīraṃ hutvāti vuttaṃ hoti. Bhavaṅgañhi paṭisandhisadisattā padhānamaṅgaṃ, padhānañca ‘‘sarīra’’nti vuccati, avicchedappavattihetubhāvena vā kāraṇakiccaṃ sādhayamānanti attho. Taṃ āvaṭṭetvāti bhavaṅgasāmaññavasena vuttaṃ, pavattākāravisesavasena pana atītādinā tibbidhaṃ, tattha ca bhavaṅgupacchedasseva āvaṭṭanaṃ. Tannirodhāti tassa nirujjhanato, anantarapaccayavasena hetuvacanaṃ. ‘‘Paṭhamajavanepi…pe… sattamajavanepī’’ti idaṃ pañcadvārikavīthiyaṃ ‘‘ayaṃ itthī, ayaṃ puriso’’ti rajjanadussanamuyhanānamabhāvaṃ sandhāya vuttaṃ. Tattha hi āvajjanavoṭṭhabbanānaṃ puretaraṃ pavattāyonisomanasikāravasena ayoniso āvajjanavoṭṭhabbanākārena pavattanato iṭṭhe itthirūpādimhi lobhasahagatamattaṃ javanaṃ uppajjati, aniṭṭhe ca dosasahagatamattaṃ, na panekantarajjanadussanādi, manodvāre [Pg.95] eva ekantarajjanadussanādi hoti, tassa pana manodvārikassa rajjanadussanādino pañcadvārikajavanaṃ mūlaṃ, yathāvuttaṃ vā sabbampi bhavaṅgādi, evaṃ manodvārikajavanassa mūlakāraṇavasena mūlapariññā vuttā, āgantukatāvakālikatā pana pañcadvārika javanasseva apubbabhāvavasena, ittaratāvasena ca. Yuddhamaṇḍaleti saṅgāmappadese. Heṭṭhupariyavasenāti heṭṭhā ca upari ca parivattamānavasena, aparāparaṃ bhavaṅguppattivasenāti attho. Tathā bhavaṅguppādavasena hi tesaṃ bhijjitvā patanaṃ, iminā pana heṭṭhimassa, uparimassa ca bhavaṅgassa aparāparuppattivasena pañcadvārikajavanato visadisassa manodvārikajavanassa uppādaṃ dasseti tassa vaseneva rajjanādipavattanato. Tenevāha ‘‘rajjanādivasena ālokitavilokitaṃ hotī’’ti.

'Therein' (tattha) refers to those seven consciousnesses shown in the verse. 'Accomplishing the function of the limb' (aṅgakiccaṃ sādhayamānaṃ) means accomplishing the function of the principal limb; it is said to be 'having become the body' (sarīraṃ hutvā). For the life-continuum (bhavaṅga), because of its similarity to rebirth-linking, is the principal limb, and the principal is called 'the body' (sarīra); or, the meaning is accomplishing the function of a cause by being the cause for unbroken occurrence. 'Having adverted to that' (taṃ āvaṭṭetvā) is stated by way of the life-continuum in general; however, by way of the specific mode of occurrence, it is threefold, beginning with the past, and therein, the adverting is only of the arresting life-continuum. 'From its cessation' (tannirodhā) means from the ceasing of that; it is a statement of cause by way of the immediacy condition. The phrase 'Even in the first impulsion… up to… even in the seventh impulsion' is stated with reference to the absence of lust, aversion, and delusion in the five-door process, such as 'this is a woman, this is a man.' For there, due to the occurrence in the mode of unwise adverting and determining by the power of unwise attention that occurred beforehand, an impulsion that is merely accompanied by greed arises towards a desirable object such as a woman's form, and merely one accompanied by hatred towards an undesirable one, but not definite lust, aversion, etc. Definite lust, aversion, etc., occurs only at the mind-door. However, the five-door impulsion is the root of that lust, aversion, etc., of the mind-door process; or, all that has been stated, such as the life-continuum, is the root. Thus, the full understanding of the root is stated by way of the root cause of the mind-door impulsion. But the state of being adventitious and temporary belongs only to the five-door impulsion, by way of its being new and by way of its being trifling. 'In the battlefield' (yuddhamaṇḍale) means in the combat zone. 'By way of below and above' (heṭṭhupariyavasena) means by way of alternating below and above; the meaning is by way of the successive arising of the life-continuum. For it is by the arising of the life-continuum in that way that their breaking up and falling occurs. But by this phrase, it shows the arising of a mind-door impulsion, which is dissimilar to the five-door impulsion, by way of the successive arising of the lower and upper life-continuum, because it is by the power of that mind-door impulsion that lust, etc., occurs. Therefore, he said: 'Looking forward and looking around occurs by way of lust, etc.'

Āpāthanti gocarabhāvaṃ. Sakakiccanipphādanavasenāti āvajjanādikiccanipphādanavasena. Tanti javanaṃ. Cakkhudvāre rūpassa āpāthagamanena āvajjanādīnaṃ pavattanato pavattikāraṇavaseneva ‘‘gehabhūte’’ti vuttaṃ, na nissayavasena. Āgantukapuriso viyāti abbhāgatapuriso viya. Duvidhā hi āgantukā atithiabbhāgatavasena. Tattha kataparicayo ‘‘atithī’’ti vuccati, akataparicayo ‘‘abbhāgato’’ti, ayamevidhādhippeto. Tenāha ‘‘yathā paragehe’’tiādi. Tassāti javanassa rajjanadussanamuyhanaṃ ayuttanti sambandho. Āsinesūti nisinnesu. Āṇākaraṇanti attano vasakaraṇaṃ.

'Range' (āpāthaṃ) means the state of being an object-field. 'By way of accomplishing their respective functions' (sakakiccanipphādanavasena) means: by way of accomplishing functions such as adverting. 'That' (taṃ) refers to the impulsion. Because adverting and so on occur due to a form-object coming into the range of the eye-door, the phrase 'become a home' (gehabhūte) is stated only by way of the cause of occurrence, not by way of dependence. 'Like a visiting man' (āgantukapuriso viya) means like a newly arrived man. For visitors are of two kinds: a guest (atithi) and a newcomer (abbhāgata). Among them, one with whom one is acquainted is called a 'guest'; one with whom one is not acquainted is called a 'newcomer'. This latter one is intended here. Therefore, he said: 'Just as in another's house' (yathā paragehe), etc. 'Of that' (tassa) means of the impulsion; the connection is that lust, aversion, and delusion are unsuitable. 'Among those seated' (āsinesu) means among those who are sitting. 'Making a command' (āṇākaraṇaṃ) means bringing under one's own control.

Saddhiṃ sampayuttadhammehi phassādīhi. Tattha tattheva sakakiccanipphādanaṭṭhāne bhijjanti. Itīti tasmā āvajjanādivoṭṭhabbanapariyosānānaṃ bhijjanato. Ittarānīti aciraṭṭhitikāni. Tatthāti tasmiṃ vacane ayaṃ upamāti attho. Udayabbayaparicchinno tāva tattako kālo etesanti tāvakālikāni, tassa bhāvo, taṃvasena.

Together with associated states beginning with contact. They break up right there in the place of accomplishing their own respective functions. 'Thus' (iti) means: because of the breaking up of those states from adverting up to determining. 'Trifling' (ittarāni) means not long-lasting. 'Therein' (tattha) means: in that statement, this is the simile. They are called 'temporary' (tāvakālikāni) because their time is just so much, defined by arising and passing away. The state of that (tassa bhāvo); by means of that (taṃvasena).

Etanti asammohasampajaññaṃ. Etthāti etasmiṃ yathāvuttadhammasamudāye. Dassanaṃ cakkhuviññāṇaṃ, tassa vaseneva ālokanavilokanapaññāyanato āvajjanādīnamaggahaṇaṃ.

'This' (etaṃ) refers to the clear comprehension of non-delusion. 'Herein' (ettha) means in this collection of states as described. Seeing is eye-consciousness. It is only by its power that the non-grasping of adverting and so on occurs, because of the appearing of looking forward and looking around.

Samavāyeti sāmaggiyaṃ. Tatthāti pañcakkhandhavasena ālokanavilokana paññāyamāne. Nimittatthe cetaṃ bhummaṃ, tabbinimuttako ko eko [Pg.96] āloketi na tveva āloketi. Ko ca eko viloketi natveva viloketīti attho.

'In combination' (samavāye) means in concord. 'Therein' (tattha) means: when looking forward and looking around is manifest by way of the five aggregates. And this locative (bhummaṃ) is in the sense of a sign. What single one, separate from that, looks forward? No one at all looks forward. And what single one looks around? No one at all looks around. This is the meaning.

‘‘Tathā’’tiādi āyatanavasena, dhātuvasena ca dassanaṃ. Cakkhurūpāni yathārahaṃ dassanassa nissayārammaṇapaccayo, tathā āvajjanā anantarādipaccayo, āloko upanissayapaccayoti dassanassa suttantanayena pariyāyato paccayatā vuttā. Sahajātapaccayopi dassanasseva, nidassanamattañcetaṃ aññamaññasampayuttaatthiavigatādipaccayānampi labbhanato, ‘‘sahajātādipaccayā’’tipi adhunā pāṭho dissati. ‘‘Eva’’ntiādi nigamanaṃ.

The words beginning with 'Tathā' are a showing by way of the sense bases and by way of the elements. The eye-sensitivity and the visible object, as is appropriate, are the support-condition and object-condition for seeing. Similarly, adverting is the contiguity-condition, etc., and light is the decisive support-condition. Thus, the conditionality of seeing is stated in various ways according to the Suttanta method. The conascence-condition also applies to seeing itself; and this statement is merely an indication, because the mutuality, association, presence, non-disappearance, etc., conditions are also obtained. The reading 'sahajātādipaccayā' is also now seen. The words beginning with 'Evaṃ' are the conclusion.

Idāni yathāpāṭhaṃ samiñjanapasāraṇesu sampajānaṃ vibhāvento ‘‘samiñjite pasārite’’tiādimāha. Tattha pabbānanti pabbabhūtānaṃ. Taṃsamiñjanapasāraṇeneva hi sabbesaṃ hatthapādānaṃ samiñjanapasāraṇaṃ hoti, pabbametesanti vā pabbā yathā ‘‘saddho’’ti, pabbavantānanti attho. Cittavasenevāti cittaruciyā eva, cittasāmatthiyā vā. Yaṃ yaṃ cittaṃ uppajjati sātthepi anatthepi samiñjituṃ, pasārituṃ vā, taṃtaṃcittānugateneva samiñjanapasāraṇamakatvāti vuttaṃ hoti. Tatthāti samiñjanapasāraṇesu atthānatthapariggaṇhanaṃ veditabbanti sambandho. Khaṇe khaṇeti tathā ṭhitakkhaṇassa byāpanicchāvacanaṃ. Vedanāti santhambhanādīhi rujjanā. ‘‘Vedanā uppajjatī’’tiādinā paramparapayojanaṃ dasseti. Tathā ‘‘tā vedanā nuppajjantī’’tiādināpi. Purimaṃ purimañhi pacchimassa pacchimassa kāraṇavacanaṃ. Kāleti samiñjituṃ, pasārituṃ vā yuttakāle. Phātinti vuddhiṃ. Jhānādi pana viseso.

Now, wishing to explain clear comprehension in bending and stretching according to the text, he says the words beginning with 'samiñjite pasārite'. Therein, 'pabbānaṃ' means 'of those which are joints'. For by the bending and stretching of those joints alone, the bending and stretching of all hands and feet occurs. Or, 'pabba' (joint) exists for them, therefore they are called 'pabbā', just as in 'saddho'; the meaning is 'those possessing joints'. 'Cittavaseneva' means simply by the mind's inclination, or by the mind's power. It is said thus: not doing the bending and stretching simply by following whatever mind arises to bend or to stretch, whether for benefit or for non-benefit. 'Tattha' means: in bending and stretching, the grasping of what is beneficial and non-beneficial should be known; this is the connection. 'Khaṇe khaṇe' is a repetitive word expressing the desire to pervade the established moment in such a way. 'Vedanā' is aching due to stiffness and so on. By the words beginning with 'Vedanā uppajjati', he shows the sequential benefit. Similarly, also by the words beginning with 'tā vedanā nuppajjanti'. For each preceding phrase is a statement of the cause for each succeeding phrase. 'Kāle' means at a suitable time to bend or to stretch. 'Phātiṃ' means growth. Jhāna, etc., however, are a special quality.

Tatrāyaṃ nayoti sappāyāsappāyaapariggaṇhane vatthusandassanasaṃṅkhāto nayo. Tadapariggahaṇe ādīnavadassaneneva pariggahaṇepi ānisaṃso vibhāvitoti tesamidha udāharaṇaṃ veditabbaṃ. Mahācetiyaṅgaṇeti duṭṭhagāmaṇiraññā katassa hemamālīnāmakassa mahācetiyassa aṅgaṇe. Vuttañhi –

'Tatrāyaṃ nayo' is the method called 'the showing of the textual evidence' in the context of not grasping what is suitable and unsuitable. In not grasping it, the danger is shown, and in grasping it, the benefit is made clear. Therefore, their example should be known here. 'Mahācetiyaṅgaṇe' means in the courtyard of the great cetiya named Hemamālī, which was built by King Duṭṭhagāmaṇi. For it is said:

‘‘Dīpappasādako thero, rājino ayyakassa me;

Evaṃ kirāha nattā te, duṭṭhagāmaṇi bhūpati.

The Elder Dīpappasādaka, to my grandfather the king, thus, it is said, spoke: 'Your grandson, the lord of the earth, Duṭṭhagāmaṇi,

Mahāpuñño [Pg.97] mahāthūpaṃ, soṇṇamāliṃ manoramaṃ;

Vīsaṃ hatthasataṃ uccaṃ, kāressati anāgate’’ti.

a man of great merit, will in the future cause to be made a great thūpa named Soṇṇamāli, delightful to the heart, one hundred and twenty cubits high.'

Bhūmippadeso cettha aṅgaṇaṃ ‘‘udaṅgaṇe tattha papaṃ avindu’’ntiādisu (jā. 1.1.2) viya, tasmā upacārabhūte susaṅkhate bhūmippadeseti attho. Teneva kāraṇena gihī jātoti kāyasaṃsaggasamāpajjanahetunā ukkaṇṭhito hutvā hīnāyāvatto. Jhāyīti jhāyanaṃ ḍayhanamāpajji. Mahācetiyaṅgaṇepi cīvarakuṭiṃ katvā tattha sajjhāyaṃ gaṇhantīti vuttaṃ ‘‘cīvarakuṭidaṇḍake’’ti, cīvarakuṭiyā cīvarachadanatthāya katadaṇḍaketi attho. ‘‘Maṇisappo nāma sīhaḷadīpe vijjamānā ekā sappajātīti vadantī’’ti ācariyānandattherena, (vibha. mūlaṭī. 242) ācariyadhammapālattherena (dī. ni. ṭī. 1.214) ca vuttaṃ. ‘‘Keci, apare, aññe’’ti vā avatvā ‘‘vadanti’’cceva vacanañca sārato gahetabbatāviññāpanatthaṃ aññathā gahetabbassa avacanato, tasmā na nīlasappādi idha ‘‘maṇisappo’’ti veditabbo.

And here, the portion of ground is an 'aṅgaṇa' (courtyard), as in passages such as 'udaṅgaṇe tattha papaṃ avinduṃ' (In the open ground there they found much water). Therefore, the meaning is: in a well-prepared portion of ground that is in the vicinity. 'Teneva kāraṇena gihī jāto' means: due to the cause of attaining physical contact, having become dissatisfied, he returned to the low state. 'Jhāyīti' means he reached burning. Because they make a robe-hut even in the great cetiya courtyard and undertake recitation there, it is said 'cīvarakuṭidaṇḍake'; the meaning is: on the stake made in the robe-hut for the purpose of covering with a robe. It is stated by the teacher, the Elder Ānanda, and by the teacher, the Elder Dhammapāla: 'The maṇisappa is a species of snake existing in the island of Sīhaḷa, thus they say'. And the statement 'vadanti' (they say), without saying 'keci' (some), 'apare' (others), or 'aññe' (others), is for the purpose of making it known that it should be taken as authoritative, because that which should be taken otherwise is not stated. Therefore, it should be known that here 'maṇisappa' is not a blue snake or the like.

Mahātheravatthunāti evaṃnāmakassa therassa vatthunā. Antevāsikehīti tattha nisinnesu bahūsu antevāsikesu ekena antevāsikena. Tenāha ‘‘taṃ antevāsikā pucchiṃsū’’ti. Kammaṭṭhānanti ‘‘abbhantare attā nāmā’’tiādinā (dī. ni. aṭṭha. 1.214) vakkhamānappakāraṃ dhātukammaṭṭhānaṃ. Pakaraṇatopi hi attho viññāyatīti. Tattha ṭhitānaṃ pucchantānaṃ saṅgahaṇavasena ‘‘tumhehī’’ti puna puthuvacanakaraṇaṃ. Evaṃ rūpaṃ sabhāvo yassāti evarūpo niggahitalopavasena tena, kammaṭṭhānamanasikārasabhāvenāti attho. Evametthāpīti api-saddena heṭṭhā vuttaṃ ālokitavilokitapakkhamapekkhanaṃ karoti. Ayaṃ nayo uparipi.

'Mahātheravatthunā' means by the story of the elder so named. 'Antevāsikehi' means by one resident pupil among the many resident pupils sitting there. For that reason, he said, 'taṃ antevāsikā pucchiṃsu'. 'Kammaṭṭhānaṃ' means the element-meditation of the type to be described, beginning with 'abbhantare attā nāma'. For the meaning is understood also from the context. By way of including those standing and asking there, the making of the plural 'tumhehi' again should be noted. 'Evarūpo' means one who has such a nature; by way of the elision of the niggahita, the meaning is 'by him of such a nature', that is, by one with the nature of attending to the meditation subject. In 'evametthāpi', by the word 'api', it makes a reference to the section on looking forward and looking around stated previously. This method applies above as well.

Suttākaḍḍhanavasenāti yante yojitasuttānaṃ āviñchanavasena. Dāruyantassāti dārunā katayantarūpassa. Taṃ taṃ kiriyaṃ yāti pāpuṇāti, hatthapādādīhi vā taṃ taṃ ākāraṃ kurumānaṃ yāti gacchatīti yantaṃ, naṭakādipañcālikārūpaṃ, dārunā kataṃ yantaṃ tathā, nidassanamattañcetaṃ. Tathā hi naṃ potthena vatthena alaṅkariyattā potthalikā, pañca aṅgāni yassā sajīvassevāti pañcālikāti ca voharanti. Hatthapādalaḷananti hatthapādānaṃ kampanaṃ, hatthapādehi vā līḷākaraṇaṃ.

'Suttākaḍḍhanavasena' means by way of pulling the strings attached to the machine. 'Dāruyantassa' means of a machine-figure made of wood. It is called a 'yanta' (machine) because it goes ('yāti') to this and that action, or it goes ('yāti') performing this and that gesture with its hands, feet, etc.; what is obtained is a puppet-figure of a dancer, etc. A machine made of wood is like that, and this is merely an indication. For indeed, because it is adorned with cloth, it is called a 'potthalikā'; and because it has five limbs as if it were a living being, they call it a 'pañcālikā'. 'Hatthapādalaḷanaṃ' means the trembling of the hands and feet, or the making of graceful movements with the hands and feet.

Saṅghāṭipattacīvaradhāraṇeti [Pg.98] ettha saṅghāṭicīvarānaṃ samānadhāraṇatāya ekatodassanaṃ ganthagarutāpanayanatthaṃ, antaravāsakassa nivāsanavasena, sesānaṃ pārupanavasenāti yathārahamattho. Tatthāti saṅghāṭicīvaradhāraṇapattadhāraṇesu. Vuttappakāroti paccavekkhaṇavidhinā sutte vuttappabhedo.

Here in 'saṅghāṭipattacīvaradhāraṇe', because the 'saṅghāṭi' and the 'cīvara' have a similar manner of being worn, showing them as one is for the purpose of removing the heaviness of the text. The meaning should be taken as appropriate: by way of wearing for the inner robe ('antaravāsaka'), and by way of draping for the remaining ones. 'Tattha' means in the wearing of the 'saṅghāṭi' and 'cīvara', and the carrying of the bowl. 'Vuttappakāro' means the type stated in the Sutta by the method of reflection.

Uṇhapakatikassāti uṇhālukassa pariḷāhabahulakāyassa. Sītālukassāti sītabahulakāyassa. Ghananti appitaṃ. Dupaṭṭanti nidassanamattaṃ. ‘‘Utuddhaṭānaṃ dussānaṃ catugguṇaṃ saṅghāṭiṃ, diguṇaṃ uttarāsaṅgaṃ, diguṇaṃ antaravāsakaṃ, paṃsukūle yāvadattha’’nti (mahāva. 348) hi vuttaṃ. Viparītanti tadubhayato viparītaṃ, tesaṃ tiṇṇampi asappāyaṃ. Kasmāti āha ‘‘aggaḷādidānenā’’tiādi. Uddharitvā allīyāpanakhaṇḍaṃ aggaḷaṃ. Ādisaddena tunnakammādīni saṅgaṇhāti. Tathā-saddo anukaḍḍhanattho, asappāyamevāti. Paṭṭuṇṇadese pāṇakehi sañjātavatthaṃ paṭṭuṇṇaṃ. Vākavisesamayaṃ setavaṇṇaṃ dukūlaṃ. Ādisaddena koseyyakambalādikaṃ sānulomaṃ kappiyacīvaraṃ saṅgaṇhāti. Kasmāti vuttaṃ ‘‘tādisañhī’’tiādi. Araññe ekakassa nivāsantarāyakaranti brahmacariyantarāyekadesamāha. Corādisādhāraṇato ca tathā vuttaṃ. Nippariyāyena taṃ asappāyanti sambandho. Aneneva yathāvuttamasappāyaṃ anekantaṃ tathārūpapaccayena kassaci kadāci sappāyasambhavato. Idaṃ pana dvayaṃ ekantameva asappāyaṃ kassaci kadācipi sappāyābhāvatoti dasseti. Micchā ājīvanti etenāti micchājīvo, anesanavasena paccayapariyesanapayogo. Nimittakammādīhi pavatto micchājīvo tathā, etena ekavīsatividhaṃ anesanapayogamāha. Vuttañhi suttanipātaṭṭhakathāyaṃ khuddakapāṭhaṭṭhakathāyañca mettasuttavaṇṇanāyaṃ –

'For one of a hot constitution' means for one whose body has much burning sensation. 'For one of a cold constitution' means for one whose body has much coldness. 'Thick' means substantial. 'A two-layered robe' is merely an example. For it is said: 'For cloths taken out of season, a four-layered saṅghāṭi, a two-layered upper robe, a two-layered inner robe, and for a rag-robe, as many layers as desired' (Mahāvagga 348). 'The opposite' means the opposite of those two; it is unsuitable for all three of them. To the question 'Why?', he said the words beginning with 'by giving a patch, etc.'. An `aggaḷa` is a piece for patching, applied after removing the old part. By the word 'etc.', he includes things such as needlework. The word `tathā` has the meaning of drawing in the previous term; it should be understood as 'it is indeed unsuitable'. `Paṭṭuṇṇa` is cloth produced from insects in the Paṭṭuṇṇa country. `Dukūla` is a white-colored cloth made from a special kind of fiber. By the word 'etc.', he includes other suitable robes such as those made of silk, woolen blankets, and so on. To the question 'Why?', the words beginning with 'tādisañhi' were stated. By 'it causes danger for one dwelling alone in the forest', he speaks of a partial danger to the holy life. And because it is an object of common interest to thieves and others, it is said thus. The connection is: 'That is categorically unsuitable'. By this very statement, the aforementioned unsuitability is not absolute, because with such a requisite, suitability is possible for someone at some time. But he shows that this pair is absolutely unsuitable, because there is no suitability for anyone at any time. `Micchājīva` is so called because 'by this, they live wrongly'; it is the effort of seeking requisites by way of improper seeking. Wrong livelihood that occurs through making signs, etc., is likewise. By this, he speaks of the twenty-one kinds of improper effort in seeking. For it has been said in the Suttanipāta Commentary and in the Khuddakapāṭha Commentary, in the explanation of the Mettasutta—

‘‘Yo imasmiṃ sāsane pabbajitvā attānaṃ na sammā payojeti, khaṇḍasīlo hoti, ekavīsatividhaṃ anesanaṃ nissāya jīvikaṃ kappeti. Seyyathidaṃ? Veḷudānaṃ, pattadānaṃ, puppha, phala, dantakaṭṭha, mukhodaka, sināna, cuṇṇa, mattikādānaṃ, cāṭukamyataṃ, muggasūpyataṃ, pāribhaṭutaṃ, jaṅghapesanikaṃ, vejjakammaṃ, dūtakammaṃ, pahiṇagamanaṃ, piṇḍapaṭipiṇḍaṃ, dānānuppadānaṃ, vatthuvijjaṃ, nakkhattavijjaṃ, aṅgavijja’’nti.

‘Whatever monk, having gone forth in this Dispensation, does not apply himself properly, is of broken virtue, and makes a living depending on the twenty-one kinds of improper seeking. What are these? Giving bamboo; giving leaves; giving flowers, fruit, tooth-sticks, water for washing the face, bathing powder, scented powder, and clay; flattery; using speech like lentil soup; acting as a children's attendant for lay supporters; running errands; medical practice; acting as a messenger; going where one is sent; giving a gift in hopes of receiving a larger one in return; the art of determining auspicious sites; astrology; and the art of divination from bodily marks.’

Abhidhammaṭīkākārena pana [Pg.99] ācariyānandattherena evaṃ vuttaṃ –

Furthermore, by the teacher, the Elder Ānanda, the author of the Abhidhamma Subcommentary, it was said as follows:

‘‘Ekavīsati anesanā nāma vejjakammaṃ karoti, dūtakammaṃ karoti, pahiṇakammaṃ karoti, gaṇḍaṃ phāleti, arumakkhanaṃ deti, uddhaṃvirecanaṃ deti, adhovirecanaṃ deti, natthutelaṃ pacati, vaṇatelaṃ pacati, veḷudānaṃ deti, patta, puppha, phala, sināna, dantakaṭṭha, mukhodaka, cuṇṇa, mattikādānaṃ deti, cāṭukammaṃ karoti, muggasūpiyaṃ, pāribhaṭuṃ, jaṅghapesanikaṃ dvāvīsatimaṃ dūtakammena sadisaṃ, tasmā ekavīsatī’’ti (dha. sa. mūlaṭī. 150-51).

‘The twenty-one kinds of improper seeking are: he practices medicine; he acts as a messenger; he goes on errands; he lances a boil; he gives ointment for a wound; he gives an emetic; he gives a purgative; he prepares nasal oil; he prepares wound oil; he gives bamboo; he gives leaves, flowers, fruit, bathing powder, tooth-sticks, water for washing the face, scented powder, and clay; he engages in flattery; he uses dissembling speech; he acts as a children's attendant. The twenty-second, running errands, is similar to acting as a messenger; therefore, there are twenty-one.’

Aṭṭhakathāvacanañcettha brahmajālādisuttantanayena vuttaṃ, ṭīkāvacanaṃ pana khuddakavatthuvibhaṅgādiabhidhammanayena, ato cettha kesañci visamatāti vadanti, vīmaṃsitvā gahetabbaṃ. Apica ‘‘nimittakammādī’’ti iminā nimittobhāsaparikathāyo vuttā. ‘‘Micchājīvo’’ti pana yathāvuttapayogo, tasmā nimittakammañca micchājīvo ca, tabbasena uppannaṃ asappāyaṃ sīlavināsanena anatthāvahattāti attho. Samāhāradvandepi hi katthaci pulliṅgapayogo dissati yathā ‘‘cittuppādo’’ti. Atiruciye rāgādayo, atiaruciye ca dosādayoti āha ‘‘akusalā dhammā abhivaḍḍhantī’’ti. Tanti tadubhayaṃ. Kammaṭṭhānāvijahanavasenāti vakkhamānakammaṭṭhānassa avijahanavasena.

And here, the word of the Commentary is spoken in the manner of the Suttanta, such as the Brahmajāla Sutta, while the word of the Subcommentary is spoken in the manner of the Abhidhamma, such as the Khuddakavatthu Vibhaṅga. Therefore, the teachers say that there is some inconsistency here; this should be understood after investigation. Furthermore, by 'nimittakammādi', hinting, making allusions, and speaking suggestively are stated. But 'micchājīva' refers to the aforementioned practice. Therefore, the meaning is that both making signs and wrong livelihood, and what arises through their power, are unsuitable because they bring harm by destroying virtue. Indeed, even in a samāhāradvanda (collective) compound, a masculine form is sometimes seen, as in `cittuppādo`. In regard to what is very pleasing, lust and so on arise, and in regard to what is very displeasing, hatred and so on arise; therefore, he said, 'unwholesome states increase'. That (`taṃ`) refers to that pair: the increase of the unwholesome and the decrease of the wholesome. 'By way of not abandoning the meditation subject' means by way of not abandoning the meditation subject that will be spoken of.

‘‘Abbhantare attā nāmā’’tiādinā saṅkhepato asammohasampajaññaṃ dassetvā ‘‘tattha cīvarampi acetana’’ntiādinā cīvarassa viya ‘‘kāyopi acetano’’ti kāyassa attasuññatāvibhāvanena tamatthaṃ paridīpento ‘‘tasmā neva sundaraṃ cīvaraṃ labhitvā’’tiādinā vuttassa itarītarasantosassa kāraṇaṃ vibhāvetīti daṭṭhabbaṃ. Evañhi sambandho vattabbo – asammohasampajaññaṃ dassento ‘‘abbhantare’’tiādimāha. Attasuññatāvibhāvanena pana tadatthaṃ paridīpituṃ vuttaṃ ‘‘tattha cīvara’’ntiādi. Idāni attasuññatāvibhāvanassa payojanabhūtaṃ itarītarasantosasaṅkhātaṃ laddhaguṇaṃ pakāsento āha ‘‘tasmā neva sundara’’ntiādīti.

It should be understood thus: having briefly shown non-deluded clear comprehension with the words beginning 'Within, there is no self', and illuminating that meaning by explaining the emptiness of self in the body—'just as the robe is non-sentient, so too is the body non-sentient'—with the words beginning 'Therein, the robe is also non-sentient', he clarifies the reason for contentment with whatever is obtained, which was stated with the words beginning 'Therefore, upon obtaining a beautiful robe...'. For the connection should be stated thus: wishing to show non-deluded clear comprehension, he said the words beginning 'Within...'. But to illuminate that meaning by explaining the emptiness of self, the words beginning 'Therein, the robe...' were said. Now, wishing to proclaim the acquired quality called 'contentment with whatever is obtained', which is the fruit of explaining the emptiness of self, he said the words beginning 'Therefore, not upon obtaining a beautiful robe...'.

Tattha [Pg.100] abbhantareti attano santāne. Tatthāti tasmiṃ cīvarapārupane. Tesu vā pārupakattapārupitabbacīvaresu. Kāyopīti attapaññattimatto kāyopi. ‘‘Tasmā’’ti ajjhāharitabbaṃ, acetanattāti attho. Ahanti kammabhūto kāyo. Dhātuyoti cīvarasaṅkhāto bāhirā dhātuyo. Dhātusamūhanti kāyasaṅkhātaṃ ajjhattikaṃ dhātusamūhaṃ. Potthakarūpapaṭicchādane dhātuyo dhātusamūhaṃ paṭicchādenti viyāti sambandho. Pusanaṃ snehasecanaṃ, pūraṇaṃ vā potthaṃ, lepanakhananakiriyā, tena katanti potthakaṃ, tameva rūpaṃ tathā, khananakammanibbattaṃ dārumattikādirūpamidhādhippetaṃ. Tasmāti acetanattā, attasuññabhāvato vā.

Therein, `abbhantare` means in one's own continuity. `Tattha` means in that act of putting on the robe, or in regard to the wearer and the robe to be worn. `Kāyopi` means the body, which is merely a concept designated as 'self'. 'Therefore' should be supplied; the meaning is 'because it is non-sentient'. `Ahaṃ` refers to the body which is the object of the action. `Dhātuyo` means the external elements designated as the robe. `Dhātusamūhaṃ` means the internal aggregate of elements designated as the body. The connection is thus: the elements cover the aggregate of elements, just as in covering a `potthaka` figure. `Pottha` is `pusana`, which is anointing with adhesive, or filling; it is the act of painting, carving, or digging. That which is made by that is a `potthaka`. That very form is such. Here, a figure of wood, clay, etc., produced by the work of carving, is intended. 'Therefore' means because it is non-sentient, or because of its state of being empty of self.

Nāgānaṃ nivāso vammiko nāgavammiko. Cittīkaraṇaṭṭhānabhūto rukkho cetiyarukkho. Kehici sakkatassāpi kehici asakkatassa kāyassa upamānabhāvena yogyattā tesamidha kathanaṃ. Tehīti mālāgandhagūthamuttādīhi. Attasuññatāya nāgavammikacetiyarukkhādīhi viya kāyasaṅkhātena attanā somanassaṃ vā domanassaṃ vā na kātabbanti vuttaṃ hoti.

An anthill, the dwelling of nāgas, is a 'nāgavammika'. A tree that has become a place of veneration is a 'cetiyarukkha'. The mention of these is made here because of the suitability of the body—which is respected by some and not respected by others—to serve as a comparison. By 'tehi' is meant: by garlands, perfumes, excrement, urine, and so on. It is meant that, due to being void of a self, just as a nāga's anthill, a shrine-tree, and so on do not create pleasure or displeasure, so too pleasure or displeasure should not be created by oneself, which is designated as the body.

‘‘Labhissāmi vā, no vā’’ti paccavekkhaṇapubbakena ‘‘labhissāmī’’ti atthasampassaneneva gahetabbaṃ. Evañhi sātthakasampajaññaṃ bhavatīti āha ‘‘sahasāva aggahetvā’’tiādi.

Preceded by the reflection, 'Will I obtain it or not?', it should be accepted only by one who sees the benefit, thinking, 'I will obtain it.' For in this way, purposeful clear comprehension arises. Therefore, he said the words beginning with, 'without grasping impulsively...'

Garupattoti atibhārabhūto patto. Cattāro vā pañca vā gaṇṭhikā catupañcagaṇṭhikā yathā ‘‘dvattipattā (pāci. 232), chappañcavācā’’ti (pāci. 61) aññapadabhūtassa hi vā-saddasseva attho idha padhāno catugaṇṭhikāhato vā pañcagaṇṭhikāhato vā patto dubbisodhanīyoti vikappanavasena atthassa gayhamānattā. Āhatā catupañcagaṇṭhikā yassāti catupañcagaṇṭhikāhato yathā ‘‘agyāhito’’ti, catupañcagaṇṭhikāhi vā āhato tathā, dubbisodhanīyabhāvassa hetugabbhavacanañcetaṃ. Kāmañcaūnapañcabandhanasikkhāpade (pārā. 612) pañcagaṇṭhikāhatopi patto paribhuñjitabbabhāvena vutto, dubbisodhanīyatāmattena pana palibodhakaraṇato idha asappāyoti daṭṭhabbaṃ. Duddhotapattoti agaṇṭhikāhatampi pakatiyāva dubbisodhanīyapattaṃ sandhāyāha. ‘‘Taṃ dhovantassevā’’tiādi tadubhayassāpi [Pg.101] asappāyabhāve kāraṇaṃ. ‘‘Maṇivaṇṇapatto pana lobhanīyo’’ti iminā kiñcāpi so vinayapariyāyena kappiyo, suttantapariyāyena pana antarāyakaraṇato asappāyoti dasseti. ‘‘Pattaṃ bhamaṃ āropetvā majjitvā pacanti ‘maṇivaṇṇaṃ karissāmā’ti, na vaṭṭatī’’ti (pārā. aṭṭha. 1.pāḷimuttakavinicchayo) hi vinayaṭṭhakathāsu pacanakiriyāmattameva paṭikkhittaṃ. Tathā hi vadanti ‘‘maṇivaṇṇaṃ pana pattaṃ aññena kataṃ labhitvā paribhuñjituṃ vaṭṭatī’’ti (sārattha. ṭī. 2.85) ‘‘tādisañhi araññe ekakassa nivāsantarāyakara’’ntiādinā cīvare vuttanayena ‘‘nimittakammādivasena laddho pana ekantaakappiyo sīlavināsanena anatthāvahattā’’tiādinā amhehi vuttanayopi yathārahaṃ netabbo. Sevamānassāti hetvanto gadhavacanaṃ abhivaḍḍhanaparihāyanassa.

A 'garupatta' is a bowl that has become excessively heavy. 'Catupañcagaṇṭhikā' means having four or five patches. For example, 'dvattipattā' ('two or three bowls') and 'chappañcavācā' ('five or six words'). Here, the meaning of the particle 'vā' ('or') referring to another term is primary, because the meaning is understood by way of an alternative: a bowl patched four times or a bowl patched five times is difficult to clean. 'Catupañcagaṇṭhikāhata' means that which has four or five patches applied, like 'agyāhita' ('fire is placed in it'). Or, it is patched with four or five patches. And this is a statement containing the reason for its being difficult to clean. Although in the training rule on 'less than five bindings' a bowl with five patches is said to be allowable for use, here it should be understood as unsuitable because it creates an obstruction merely by being difficult to clean. The term 'duddhotapatta' is said in reference to a bowl that is naturally difficult to clean, even without patches. The phrase beginning with 'while washing it...' is the reason for the unsuitability of both. By the phrase 'a gem-colored bowl, however, is alluring,' it is shown that although it is allowable according to the Vinaya method, it is unsuitable according to the Suttanta method because it creates an obstacle. For in the Vinaya commentaries, it is said: 'They smear a bowl and fire it, thinking, "We will make it gem-colored"; this is not allowable.' Here, only the act of firing is rejected. Thus, they say: 'However, it is allowable to obtain and use a gem-colored bowl made by another.' This should be understood according to the method stated for robes, beginning with 'for such a thing creates an obstacle to the dwelling of one who is alone in the forest.' And according to the method stated by us, beginning with 'but one obtained by means of hinting, etc., is entirely unallowable because it brings ruin by destroying virtue,' it should be applied as appropriate. The word 'sevamānassa' ('for one who uses it') is a word containing a cause for increase and decline.

‘‘Abbhantare’’tiādi saṅkhepo. ‘‘Tatthā’’tiādi attasuññatāvibhāvanena vitthāro. Saṇḍāsenāti kammārānaṃ ayogahaṇavisesena. Aggivaṇṇapattaggahaṇeti agginā jhāpitattā aggivaṇṇabhūtapattassa gahaṇe. Rāgādipariḷāhajanakapattassa īdisameva upamānaṃ yuttanti evaṃ vuttaṃ.

The words beginning with 'abbhantare' are the summary. The words beginning with 'tattha' are the detailed explanation by way of making clear the state of being void of a self. 'Saṇḍāsena' means: with the special tongs of blacksmiths for grasping iron. 'Aggivaṇṇapattaggahaṇe' means: in the grasping of a bowl that has become fire-colored because of being burnt by fire. For a bowl that generates the burning of lust and so on, just such a comparison is suitable; therefore, this was said.

‘‘Apicā’’tiādinā saṅghāṭicīvarapattadhāraṇesu ekato asammohasampajaññaṃ dasseti. Chinnahatthapāde anāthamanusseti sambandho. Nīlamakkhikā nāma āsāṭikakārikā. Gavādīnañhi vaṇesu nīlamakkhikāhi katā anayabyasanahetubhūtā aṇḍakā āsāṭikā nāma vuccati. Anāthasālāyanti anāthānaṃ nivāsasālāyaṃ. Dayālukāti karuṇābahulā. Vaṇamattacoḷakānīti vaṇappamāṇena paṭicchādanatthāya chinnacoḷakhaṇḍakāni. Kesañcīti bahūsu kesañci anāthamanussānaṃ. Thūlānīti thaddhāni. Tatthāti tasmiṃ pāpuṇane, bhāvalakkhaṇe, nimitte vā etaṃ bhummaṃ. Kasmāti vuttaṃ ‘‘vaṇapaṭicchādanamattenevā’’tiādi. Coḷakena, kapālenāti ca atthayoge kammatthe tatiyā, karaṇatthe vā. Vaṇapaṭicchādanamatteneva bhesajjakaraṇamattenevāti pana visesanaṃ, na pana maṇḍanānubhavanādippakārena atthoti. Saṅkhāradukkhatādīhi niccāturassa kāyassa paribhogabhūtānaṃ pattacīvarānaṃ edisameva upamānamupapannanti tathā vacanaṃ daṭṭhabbaṃ. Sukhumattasallakkhaṇena uttamassa sampajānassa karaṇasīlattā, purimehi ca sampajānakārīhi uttamattā uttamasampajānakārī.

By the words beginning with 'apicā', he shows unbewildered clear comprehension in bearing the double-robe, robe, and bowl together. The connection is with 'helpless people with severed hands and feet.' 'Nīlamakkhikā' are blue flies, makers of maggots ('āsāṭikakārikā'). Indeed, in the wounds of cattle and so on, the eggs laid by blue flies, which are the cause of misfortune and ruin, are called 'āsāṭikā'. 'Anāthasālāyaṃ' means: in the rest-house for the helpless. 'Dayālukā' means: full of compassion. 'Vaṇamattacoḷakāni' means: pieces of cloth cut for the purpose of covering according to the size of the wound. 'Kesañci' means: for some among many helpless people. 'Thūlāni' means: stiff. 'Tattha' means: on that attainment; this locative is in the sense of the characteristic of a state, or in the sense of a sign. Why? It is said, beginning with 'merely for covering the wound...' In 'coḷakena' and 'kapālena', when there is a connection with purpose, the third case ending is in the sense of the object, or alternatively, in the sense of the instrument. 'Merely for covering the wound' and 'merely for receiving medicine' are qualifications; there is no purpose of adornment, enjoyment, and so on. Because such a comparison is fitting for the robes and bowl used by the body, which is constantly afflicted by the suffering of conditioned formations and so on, the statement should be understood thus. He is an 'uttamasampajānakārī' (one who practices with the highest clear comprehension) because of his nature of performing the highest clear comprehension by discerning subtlety, and because he is superior to previous practitioners of clear comprehension.

Asanādikiriyāya [Pg.102] kammavisesayogato asitādipadeheva kammavisesasahito kiriyāviseso viññāyatīti vuttaṃ ‘‘asiteti piṇḍapātabhojane’’tiādi. Aṭṭhavidhopi atthoti aṭṭhappakāropi payojanaviseso.

Because of the connection of the activity of eating and so on with a specific object, a specific activity together with its specific object is understood by the very words beginning with 'asita'. Therefore, it was said, beginning with ''asite', that is, in the eating of almsfood...' 'Aṭṭhavidhopi attho' ('the eightfold purpose') means a specific benefit of eight kinds.

Tattha piṇḍapātabhojanādīsu attho nāma iminā mahāsivattheravādavasena ‘‘imassa kāyassa ṭhitiyā’’tiādinā (saṃ. ni. 4.120; a. ni. 6.58; 8.9; dha. sa. 1355; mahāni. 206) sutte vuttaṃ aṭṭhavidhampi payojanaṃ dasseti. Mahāsivatthero (dha. sa. 1.1355) hi ‘‘heṭṭhā cattāri aṅgāni paṭikkhepo nāma, upari pana aṭṭhaṅgāni payojanavasena samodhānetabbānī’’ti vadati. Tattha ‘‘yāvadeva imassa kāyassa ṭhitiyā’’ti ekamaṅgaṃ, ‘‘yāpanāyā’’ti ekaṃ, ‘‘vihiṃsūparatiyā’’ti ekaṃ, ‘‘brahmacariyānuggahāyā’’ti ekaṃ, ‘‘iti purāṇañca vedanaṃ paṭihaṅkhāmī’’ti ekaṃ, ‘‘navañca vedanaṃ na uppādessāmī’’ti ekaṃ, ‘‘yātrā ca me bhavissatī’’ti ekaṃ, ‘‘anavajjatā cā’’ti ekaṃ, phāsuvihāro pana bhojanānisaṃsamattanti evaṃ aṭṭha aṅgāni payojanavasena samodhānetabbāni. Aññathā pana ‘‘neva davāyā’’ti ekamaṅgaṃ, ‘‘na madāyā’’ti ekaṃ, ‘‘na maṇḍanāyā’’ti ekaṃ, ‘‘na vibhūsanāyā’’ti ekaṃ, ‘‘yāvadeva imassa kāyassa ṭhitiyā yāpanāyā’’ti ekaṃ, ‘‘vihiṃsūparatiyā brahmacariyānuggahāyā’’ti ekaṃ, ‘‘iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmī’’ti ekaṃ, ‘‘yātrā ca me bhavissatī’’ti ekaṃ, ‘‘anavajjatā ca phāsuvihāro cā’’ti pana bhojanānisaṃsamattanti vuttāni aṭṭhaṅgāni idhānadhippetāni. Kasmāti ce? Payojanānameva abhāvato, tesameva ca idha atthasaddena vuttattā. Nanu ca ‘‘nevadavāyātiādinā nayena vutto’’ti mariyādavacanena dutiyanayasseva idhādhippetabhāvo viññāyatīti? Na, ‘‘neva davāyā’’tiādinā paṭikkhepaṅgadassanamukhena paccavekkhaṇapāḷiyā desitattā, yathādesitatantikkamasseva mariyādabhāvena dassanato. Pāṭhakkameneva hi ‘‘neva davāyātiādinā nayenā’’ti vuttaṃ, na atthakkamena, tena pana ‘‘imassa kāyassa ṭhitiyātiādinā nayenā’’ti vattabbanti.

Here, in regard to almsfood and so on, the term 'purpose' (attho), according to the teaching of the Elder Mahāsiva, indicates the eightfold purpose stated in the Sutta beginning, 'for the maintenance of this body...'. For the Elder Mahāsiva says, 'The four lower factors are called rejection, while the eight upper factors should be combined by way of purpose.' Herein, 'for the maintenance of this body' is one factor; 'for its sustenance' is one; 'for the cessation of harm' is one; 'for supporting the holy life' is one; 'thus I will ward off old feelings' is one; 'and I will not arouse new feelings' is one; 'the journey of life will go on for me' is one; 'and there will be blamelessness' is one. Dwelling at ease, however, is merely a benefit of food. Thus, these eight factors should be combined by way of purpose. Alternatively, the eight factors stated as: 'not for amusement' is one factor; 'not for intoxication' is one; 'not for adornment' is one; 'not for embellishment' is one; 'only for the maintenance and sustenance of this body' is one; 'for the cessation of harm and for supporting the holy life' is one; 'thus I will ward off old feelings and not arouse new feelings' is one; 'the journey of life will go on for me, and there will be blamelessness and a comfortable abiding' is merely a benefit of food—these are not intended here. If it is asked why, it is because of the very absence of purposes, and because those very purposes are stated here by the word 'purpose' (attha). But is it not understood by the limiting phrase, 'stated in the way beginning with "not for amusement,"' that the second method is intended here? No, because the Pāli text on reflection was taught with 'not for amusement' and so on at the head, showing the factors of rejection, and because the very sequence of the text as taught is seen to be the limit. For it was said 'in the way beginning with "not for amusement"' only by the sequence of the text, not by the sequence of meaning. By the latter, however, it should be said 'in the way beginning with "for the maintenance of this body."'

Tidhā [Pg.103] dente dvidhā gāhaṃ sandhāya ‘‘paṭiggahaṇaṃ nāmā’’ti vuttaṃ, bhojanādigahaṇatthāya hatthaotāraṇaṃ bhuñjanādiatthāya ālopakaraṇantiādinā anukkamena bhuñjanādipayogo vāyodhātuvaseneva vibhāvito. Vāyodhātuvipphārenevāti ettha eva-saddena nivattetabbaṃ dasseti ‘‘na kocī’’tiādinā. Kuñcikā nāma avāpuraṇaṃ, yaṃ ‘‘tāḷo’’tipi vadanti. Yantakenāti cakkayantakena. Yatati ugghāṭananigghāṭanaukkhipananikkhipanādīsu vāyamati etenāti hi yantakaṃ. Sañcuṇṇakaraṇaṃ musalakiccaṃ. Antokatvā patiṭṭhāpanaṃ udukkhalakiccaṃ. Āloḷitaviloḷitavasena parivattanaṃ hatthakiccaṃ. Itīti evaṃ. Tatthāti hatthakiccasādhane, bhāvalakkhaṇe, nimitte vā bhummaṃ. Tanukakheḷoti pasannakheḷo. Bahalakheḷoti āvilakheḷo. Jivhāsaṅkhātena hatthena āloḷitaviloḷitavasena ito cito ca parivattakaṃ jivhāhatthaparivattakaṃ. Kaṭacchu, dabbīti katthaci pariyāyavacanaṃ. ‘‘Pume kaṭacchu dabbitthī’’ti hi vuttaṃ. Idha pana yena bhojanādīni antokatvā gaṇhāti, so kaṭacchu, yāya pana tesamuddharaṇādīni karoti, sā dabbīti veditabbaṃ. Palālasanthāranti patiṭṭhānabhūtaṃ palālādisanthāraṃ. Nidassanamattañhetaṃ. Dhārentoti patiṭṭhānabhāvena sampaṭicchanto. Pathavīsandhārakajalassa taṃsandhārakavāyunā viya paribhuttāhārassa vāyodhātunāva āmāsaye avaṭṭhānanti dasseti ‘‘vāyodhātuvaseneva tiṭṭhatī’’ti iminā. Tathā paribhuttañhi āhāraṃ vāyodhātu heṭṭhā ca tiriyañca ghanaṃ parivaṭumaṃ katvā yāva pakkā sannirujjhanavasena āmāsaye patiṭṭhitaṃ karotīti. Uddhanaṃ nāma yattha ukkhaliyādīni patiṭṭhāpetvā pacanti, yā ‘‘cullī’’tipi vuccati. Rassadaṇḍo daṇḍako. Patodo yaṭṭhi. Itīti vuttappakāramatidisati. Vuttappakārasseva hi dhātuvasena vibhāvanā. Tattha atiharatīti yāva mukhā abhiharati. Vītiharatīti tato kucchiyaṃ vimissaṃ karonto haratī’’ti (dī. ni. ṭī. 1.214) ācariyadhammapālatthero, ācariyānandatthero pana ‘‘tato yāva kucchi, tāva haratī’’ti (vibha. mūlaṭī. 523) āha. Tadubhayampi atthato ekameva ubhayatthāpi kucchisambandhamattaṃ haraṇasseva adhippetattā.

With reference to giving in three ways and grasping in two ways, it is said, 'It is called receiving.' The process of eating, etc., beginning with the lowering of the hand for the purpose of receiving food and the making of a morsel for the purpose of eating, is explained in sequence by way of the wind element alone. Here, in the phrase 'by the diffusion of the wind element alone' (vāyodhātuvipphāreneva), what is to be excluded by the word 'alone' (eva) is shown by the phrase 'no one,' etc. A kuñcikā is an opener, which they also call a tāḷa (bolt). By yantakena is meant by a wheel-mechanism. For one strives (yatati) or exerts effort with it in opening, closing, lifting, placing, and so forth; hence, it is a yantaka (mechanism). Grinding into powder is the function of the pestle. Placing inside is the function of the mortar. Turning by way of stirring and mixing is the function of the hand. Thus it is so. The word tattha here means 'when the work of the hand is accomplished' (hatthakiccasādhane); this is a locative (bhummaṃ) in the sense of bhāvalakkhaṇa (a characteristic of state) or in the sense of a sign (nimitta). Thin saliva means clear saliva. Thick saliva means turbid saliva. The 'tongue-hand-turner' is that which turns from here and there by way of stirring and mixing with the hand that is the tongue. Kaṭacchu and dabbī are sometimes synonyms. For it is said, 'Kaṭacchu is masculine, dabbī is feminine.' Here, however, it should be understood that a kaṭacchu is that by which one takes food, etc., by enclosing it, while a dabbī is that by which one performs the scooping out, etc., of those things. Palālasanthāraṃ means a spread of straw, etc., that serves as a base. This is merely an example. Dhārento means accepting by way of being a support. Just as the water that supports the earth is supported by the wind that supports that water, so too the consumed food remains in the stomach by the wind element alone—this is shown by the phrase, 'It remains by means of the wind element alone.' For indeed, the wind element, having made a solid enclosure below and across for the consumed food, causes it to be established in the stomach by way of holding it back until it is digested. An uddhana is the place where pots and so on are placed for cooking, which is also called a cullī (hearth). A short stick (rassadaṇḍo) is a daṇḍaka. A goad (patodo) is a staff (yaṭṭhi). The word iti (thus) refers to the manner already stated. For it is an explanation of the very type already stated, by way of the elements. Therein, atiharati means one brings it as far as the mouth. Vītiharati means from there, one carries it while mixing it in the stomach—thus said the teacher, the Elder Dhammapāla. The teacher, the Elder Ānanda, however, said, 'From there, one carries it as far as the stomach.' Both of these are one and the same in meaning, since in both cases, only the carrying in connection with the stomach is intended.

Apica atiharatīti mukhadvāraṃ atikkāmento harati. Vītiharatīti kucchigataṃ passato harati. Dhāretīti āmāsaye patiṭṭhitaṃ karoti[Pg.104]. Parivattetīti aparāparaṃ parivattanaṃ karoti. Sañcuṇṇetīti musalena viya sañcuṇṇanaṃ karoti. Visosetīti visosanaṃ nātisukkhaṃ karoti. Nīharatīti kucchito bahi niddhāreti. Pathavīdhātukiccesupi yathāvuttoyeva attho. Tāni pana āhārassa dhāraṇaparivattanasañcuṇṇanavisosanāni pathavīsahitā eva vāyodhātu kātuṃ sakkoti, na kevalā, tasmā tāni pathavīdhātuyāpi kiccabhāvena vuttāni. Sinehetīti temeti. Allattañca anupāletīti yathā vāyodhātuādīhi ativiya sosanaṃ na hoti, tathā allabhāvañca nātiallatākaraṇavasena anupāleti. Añjasoti āhārassa pavisanaparivattananikkhamanādīnaṃ maggo. Viññāṇadhātūti manoviññāṇadhātu pariyesanajjhoharaṇādivijānanassa adhippetattā. Tattha tatthāti tasmiṃ tasmiṃ pariyesanajjhoharaṇādikicce. Taṃtaṃvijānanassa paccayabhūto taṃnipphādakoyeva payogo sammāpayogo nāma. Yena hi payogena pariyesanādi nipphajjati,. So tabbisayavijānanampi nipphādeti nāma tadavinābhāvato. Tamanvāya āgammāti attho. Ābhujatīti pariyesanavasena, ajjhāharaṇajiṇṇājiṇṇatādipaṭisaṃvedanavasena ca tāni pariyesanajjhoharaṇajiṇṇājiṇṇatādīni āvajjeti vijānāti. Āvajjanapubbakattā vijānanassa vijānanampettha gahitanti veditabbaṃ. Atha vā sammāpayogo nāma sammāpaṭipatti. Tamanvāya āgamma. ‘‘Abbhantare attā nāma koci bhuñjanako natthī’’tiādinā ābhujati samannāharati, vijānātīti attho. Ābhogapubbako hi sabbo viññāṇabyāpāroti ‘‘ābhujati’’cceva vuttaṃ.

Furthermore, ‘atiharati’ means it carries by causing it to pass beyond the mouth-door. ‘Vītiharati’ means it carries from the side what has entered the stomach. ‘Dhāreti’ means it makes it established in the stomach. ‘Parivatteti’ means it causes turning from one place to another. ‘Sañcuṇṇeti’ means it causes pounding as if with a pestle. ‘Visoseti’ means it causes drying, not making it too dry. ‘Nīharati’ means it expels it out from the stomach. Even in the functions of the earth element, the meaning should be understood just as has been stated. However, the wind element is able to perform those functions of holding, turning, pounding, and drying of food only when accompanied by the earth element, not by itself; therefore, those are also stated as functions of the earth element. ‘Sineheti’ means it moistens. And ‘anupāleti allattaṃ’ means it maintains moisture, in such a way that there is no excessive drying by the wind element, etc., by not making it excessively moist. ‘Añjaso’ means the path for the food’s entry, turning, exit, etc. The ‘consciousness element’ refers to the mind-consciousness element, as the knowing of searching, swallowing, etc., is intended. ‘Tattha tatthā’ means in each respective function of searching, swallowing, etc. The application that is the condition for that particular knowing, and the very producer of it, is called ‘right application’. For by whatever application searching, etc., is accomplished, that same application also produces the knowing of its object, since it is inseparable from it. The meaning is ‘depending on it’. ‘Ābhujati’ means, by way of searching and by way of experiencing swallowing, digestion, indigestion, etc., it attends to and knows those activities of searching, swallowing, digestion, indigestion, etc. It should be understood that knowing is also included here because knowing is preceded by attention. Or else, ‘right application’ is ‘right practice’. Depending on that, it attends to, brings to mind, and knows by means of “There is no ‘self’ as an eater inside,” etc. For all activity of consciousness is preceded by attention; therefore, only ‘ābhujati’ (it attends) is stated.

Gamanatoti bhikkhācāravasena gocaragāmaṃ uddissa gamanato. Paccāgamanampi gamanasabhāvattā imināva saṅgahitaṃ. Pariyesanatoti gocaragāme bhikkhāya āhiṇḍanato. Pariyesanasabhāvattā imināva paṭikkamanasālādiupasaṅkamanampi saṅgahitaṃ. Paribhogatoti dantamusalehi sañcuṇṇetvā jivhāya samparivattanakkhaṇeyeva antarahitavaṇṇagandhasaṅkhāravisesaṃ suvānadoṇiyaṃ suvānavamathu viya paramajegucchaṃ āhāraṃ paribhuñjanato. Āsayatoti evaṃ paribhuttassa āhārassa pittasemhapubbalohitāsayabhāvūpagamanena paramajigucchanahetubhūtato āmāsayassa upari patiṭṭhānakapittādicatubbidhāsayato. Āsayati ekajjhaṃ pavattamānopi [Pg.105] kammabalavavatthito hutvā mariyādavasena aññamaññaṃ asaṅkarato tiṭṭhati pavattati etthāti hi āsayo, āmāsayassa upari patiṭṭhānako pittādi catubbidhāsayo. Mariyādattho hi ayamākāro. Nidhānatoti āmāsayato. Nidheti yathābhutto āhāro nicito hutvā tiṭṭhati etthāti hi āmāsayo ‘‘nidhāna’’nti vuccati. Aparipakkatoti bhuttāhāraparipācanena gahaṇīsaṅkhātena kammajatejasā aparipākato. Paripakkatoti yathāvuttakammajatejasāva paripākato. Phalatoti nipphattito, sammāparipaccamānassa, asammāparipaccamānassa ca bhuttāhārassa yathākkamaṃ kesādikuṇapadadduādirogābhinipphattisaṅkhātapayojanatoti vā attho. ‘‘Idamassa phala’’nti hi vuttaṃ. Nissandanatoti akkhikaṇṇādīsu anekadvāresu ito cito ca vissandanato. Vuttañhi –

By ‘going’ is meant going towards the alms-village for the purpose of the alms-round. Returning is also included by this term because it has the nature of going. By ‘searching’ is meant wandering for alms in the alms-village. Due to its nature of searching, departing from the village and approaching places like the meal hall are also included by this term. By ‘consuming’ is meant consuming food that is utterly repulsive, like a dog’s vomit in a dog's trough, which, at the very moment of being pounded with the pestles that are the teeth and rolled around by the tongue, has its special characteristic of color and smell disappear. By ‘abiding’ is meant that the food thus consumed, by becoming an abode for bile, phlegm, pus, and blood, becomes a cause of extreme disgust; and by the fourfold abodes of bile, etc., which are established above the stomach. For ‘āsaya’ (abode) is so called because in it, though occurring together, they stand and proceed without mixing with one another, by way of a boundary, having been demarcated by the power of kamma. The fourfold abodes of bile, etc., are established above the stomach. For this prefix 'ā' signifies a boundary. By ‘storage’ is meant the stomach. For the stomach is called ‘storage’ because the food, as it was eaten, remains accumulated there. By ‘unripe’ is meant the non-digestion by the kamma-born heat element, known as gahaṇī, which digests the consumed food. By ‘ripe’ is meant digestion by the aforementioned kamma-born heat element. By ‘result’ is meant the outcome; or else, the meaning is the purpose, which is described as the production of the decay of hair, etc., and diseases like ringworm, etc., respectively, from food that is properly or improperly digested. For it is said, ‘This is its result.’ By ‘oozing’ is meant the flowing out from here and there through the many openings like the eyes, ears, etc. For it is said:

‘‘Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ;

Ekadvārena pavisitvā, navadvārehi sandatī’’ti. (visuddhi. 1.303);

“Food, drink, hard food, and soft food of great value, having entered through one door, flows out through nine.”

Sammakkhanatoti hatthaoṭṭhādiaṅgesu navasu dvāresu paribhogakāle, paribhuttakāle ca yathārahaṃ sabbaso makkhanato. Sabbattha āhāre paṭikkūlatā paccavekkhitabbāti saha pāṭhasesena yojanā. Taṃtaṃkiriyānipphattipaṭipāṭivasena cāyaṃ ‘‘gamanato’’tiādikā anupubbī ṭhapitā. Sammakkhanaṃ pana paribhogādīsu labbhamānampi nissandavasena visesato paṭikkūlanti sabbapacchā ṭhapitanti daṭṭhabbaṃ.

By ‘smearing’ is meant the smearing in every way, as appropriate, at the time of consumption and after consumption, on the limbs such as the hands and lips, and on the nine doors. The connection with the remaining text is that the loathsomeness of food should be contemplated in all instances. And this sequence, beginning with ‘from going,’ is arranged according to the order of the accomplishment of those respective actions. However, it should be understood that ‘smearing,’ though occurring during consumption, etc., is placed last because it is especially repulsive by way of its consequence.

Pattakāleti yuttakāle, yathāvuttena vā tejena paripaccanato uccārapassāvabhāvaṃ pattakāle. Vegasandhāraṇena uppannapariḷāhattā sakalasarīrato sedā muccanti. Tatoyeva akkhīni paribbhamanti, cittañca ekaggaṃ na hoti. Aññe ca sūlabhagandarādayo rogā uppajjanti. Sabbaṃ tanti sedamuccanādikaṃ.

By ‘at the appropriate time’ is meant at the suitable time; or else, at the time when it has reached the state of feces and urine due to being digested by the aforementioned heat. Due to the feverishness arising from suppressing the urges, sweat is released from the entire body. For that very reason, the eyes spin, and the mind is not concentrated. And other diseases, such as colic, fistulas, etc., arise. All of that refers to the sweating, etc.

Aṭṭhāneti manussāmanussapariggahite khettadevāyatanādike ayuttaṭṭhāne. Tādise hi karontaṃ kuddhā manussā, amanussā vā jīvitakkhayampi pāpenti. Āpattīti pana bhikkhubhikkhunīnaṃ yathārahaṃ dukkaṭapācittiyā. Patirūpe ṭhāneti vuttaviparīte ṭhāne. Sabbaṃ tanti āpattiādikaṃ.

By ‘in an unsuitable place’ is meant an improper place, such as fields, shrines, etc., possessed by humans and non-humans. For humans or non-humans, being angered by one acting in such a place, might even cause the destruction of life. As for ‘offense,’ it refers to a dukkaṭa or pācittiya offense for monks and nuns, as appropriate. By ‘in a suitable place’ is meant a place contrary to what has been stated. All of that refers to the offense, etc.

Nikkhamāpetā [Pg.106] attā nāma atthi, tassa kāmatāya nikkhamananti bālamaññanaṃ nivattetuṃ ‘‘akāmatāyā’’ti vuttaṃ, attano anicchāya apayogena vāyodhātuvipphāreneva nikkhamatīti vuttaṃ hoti. Sannicitāti samuccayena ṭhitā. Vāyuvegasamuppīḷitāti vāyodhātuyā vegena samantato avapīḷitā, nikkhamanassa cetaṃ hetuvacanaṃ. ‘‘Sannicitā uccārapassāvā’’ti vatvā ‘‘so panāyaṃ uccārapassāvo’’ti puna vacanaṃ samāhāradvandepi pulliṅgapayogassa sambhavatādassanatthaṃ. Ekattameva hi tassa niyatalakkhaṇanti. Attanā nirapekkhaṃ nissaṭṭhattā neva attano atthāya santakaṃ vā hoti, kassacipi dīyanavasena anissajjitattā, jigucchanīyattā ca na parassapīti attho. Sarīranissandovāti sarīrato vissandanameva nikkhamanamattaṃ. Sarīre sati so hoti, nāsatīti sarīrassa ānisaṃsamattantipi vadanti. Tadayuttameva nidassanena visamabhāvato. Tattha hi ‘‘paṭijagganamattamevā’’ti vuttaṃ, paṭisodhanamattaṃ evāti cassa attho. Veḷunāḷiādiudakabhājanaṃ udakatumbo. Tanti chaḍḍitaudakaṃ.

To dispel the foolish notion that 'there is a self called "one who causes to exit," and excretion occurs by its desire,' it is said, 'due to non-desire.' This means that it exits without one's own wish, without effort, merely through the diffusion of the wind element. 'Accumulated' means established by collection. 'Pressed by the force of wind' means oppressed from all around by the force of the wind element; and this is a statement of the cause for the exiting. Having stated, 'accumulated feces and urine,' the further statement, 'this feces and urine,' is for the purpose of showing the possibility of using the masculine gender even in a samāhāra dvanda compound. For its fixed characteristic is only singularity. Because it is discarded by oneself without regard, it is not for one's own benefit, nor is it one's possession. And because it is not given away to anyone and is repulsive, it is not for the benefit of another either; this is the meaning. 'Or the outflow from the body' means merely the oozing from the body, just the act of exiting. Some also say: 'It exists when the body exists, not when it is absent; therefore, it is merely a benefit of the body.' That is indeed inappropriate, due to the dissimilarity with the illustration. For there it is said, 'merely tending,' and its meaning is 'merely cleansing.' A water vessel such as a bamboo tube is a water gourd. 'That' means discarded water.

‘‘Gateti gamane’’ti pubbe abhikkamapaṭikkamagahaṇena gamanepi purato, pacchato ca kāyassa atiharaṇaṃ vuttanti idha gamanameva gahita’’nti (vibha. mūlaṭī. 525) ācariyānandattherena vuttaṃ, taṃ kecivādo nāma ācariyadhammapālattherena kataṃ. Kasmāti ce? Gamane pavattassa purato, pacchato ca kāyātiharaṇassa tadavinābhāvato padavītihāraniyamitāya gamanakiriyāya eva saṅgahitattā, vibhaṅgaṭṭhakathādīhi (abhi. aṭṭha. 2.523) ca virodhanato. Vuttañhi tattha gamanassa ubhayattha samavarodhattaṃ, bhedattañca –

‘In the term gate, it means “in going.” Because previously, through the inclusion of “advancing and retreating,” the carrying of the body forward and backward in the act of going has been stated, therefore, here only “going” is taken.’ This was stated by the teacher, the Elder Ānanda. That statement was designated as a ‘view of some’ by the teacher, the Elder Dhammapāla. If it is asked why, it is because the carrying of the body forward and backward, which occurs in going, is inseparable from it; and because it is included in the very act of going, which is defined by the stepping of the feet; and because of the contradiction with the Vibhaṅga commentary and others. For it is true that there, the inclusion of going in both instances and its distinction are stated.

‘‘Ettha ca eko iriyāpatho dvīsu ṭhānesu āgato. So heṭṭhā ‘abhikkante paṭikkante’ti ettha bhikkhācāragāmaṃ gacchato ca āgacchato ca addhānagamanavasena kathito. ‘Gate ṭhite nisinne’ti ettha vihāre cuṇṇikapāduddhārairiyāpathavasena kathitoti veditabbo’’ti.

And here, one mode of deportment has come in two places. Below, in the phrase ‘in advancing, in retreating,’ it is spoken of by way of a long journey, with reference to one going to and coming from the alms-round village. In the phrase ‘in going, standing, sitting,’ it is spoken of by way of the minor posture of lifting the feet within the monastery. Thus it should be understood.

‘‘Gate’’tiādīsu avatthābhedena kiriyābhedoyeva, na pana atthabhedoti dassetuṃ ‘‘gacchanto vā’’tiādi vuttaṃ. Tenāha ‘‘tasmā’’tiādi[Pg.107]. Tattha sutteti dīghanikāye, majjhimanikāye ca saṅgīte satipaṭṭhānasutte (dī. ni. 2.372; ma. ni. 1.105) addhānairiyāpathāti cirapavattakā dīghakālikā iriyāpathā addhānasaddassa cirakālavacanato ‘‘addhaniyaṃ assa ciraṭṭhitika’’ntiādīsu (dī. ni. 2.184; 3.177; pārā. 21) viya, addhānagamanapavattakā vā dīghamaggikā iriyāpathā. Addhānasaddo hi dīghamaggapariyāyo ‘‘addhānagamanasamayo’’tiādīsu (pāci. 213, 217) viya. Majjhimāti bhikkhācārādivasena pavattā nāticirakālikā, nātidīghamaggikā vā iriyāpathā. Cuṇṇiyairiyāpathāti vihāre, aññattha vā ito cito ca parivattanādivasena pavattā appamattakabhāvena cuṇṇavicuṇṇiyabhūtā iriyāpathā. Appamattakampi hi ‘‘cuṇṇavicuṇṇa’’nti loke vadanti. ‘‘Khuddakacuṇṇikairiyāpathā’’tipi pāṭho, khuddakā hutvā vuttanayena cuṇṇikā iriyāpathāti attho. Tasmāti evaṃ avatthābhedena iriyāpathabhedamattassa kathanato. Tesupīti ‘‘gate ṭhite’’tiādīsupi. Vuttanayenāti ‘‘abhikkante’’tiādīsu vuttanayena.

To show that in terms such as ‘gone,’ there is only a difference of action due to the difference of state, but not a difference of meaning, it is said, ‘while going,’ etc. Therefore, he said, ‘tasmā,’ etc. Therein, ‘in the sutta’ refers to the Satipaṭṭhāna Sutta recited in the Dīgha Nikāya and the Majjhima Nikāya. ‘Long-journey modes of deportment’ means modes of deportment that are long-occurring and of long duration, because the word ‘addhāna’ means ‘long time,’ as in ‘it would be long-lasting,’ etc.; or, they are modes of deportment occurring during a long journey, on a long path. For the word ‘addhāna’ is a synonym for ‘long path,’ as in ‘the time for a long journey,’ etc. ‘Medium’ refers to modes of deportment that occur by way of the alms-round, etc., which are not of very long duration, or are on a path that is not very long. ‘Minor modes of deportment’ refers to modes of deportment occurring in a monastery or elsewhere, by way of turning this way and that, etc., which have become fine and subtle by being of a small measure. For in the world, even a small amount is called ‘cuṇṇavicuṇṇa’ (powdered). There is also the reading ‘khuddakacuṇṇikairiyāpathā’; the meaning is: modes of deportment that, being small, are minor in the way stated. ‘Therefore’ means: because of stating merely the difference of posture according to the difference of state. ‘In them too’ means: also in ‘gone, stood,’ etc. ‘In the manner stated’ means: in the manner stated in ‘in advancing,’ etc.

Aparabhāgeti gamanairiyāpathato aparabhāge. Ṭhitoti ṭhitairiyāpathasampanno. Etthevāti caṅkamaneyeva. Evaṃ sabbattha yathārahaṃ.

‘In the latter part’ means in the part after the mode of deportment of going. ‘Stood’ means one endowed with the mode of deportment of standing. ‘Here itself’ means only in walking meditation. Thus it should be understood everywhere, as is appropriate.

Gamanaṭhānanisajjānaṃ viya nisīdanasayanassa kamavacanamayuttaṃ yebhuyyena tathā kamābhāvatoti ‘‘uṭṭhāya’’ micceva vuttaṃ.

Like that of going, standing, and sitting, the statement of sequence for sitting and lying down is inappropriate, because for the most part there is no such sequence. Therefore, only ‘having arisen’ was said.

Jāgaritasaddasannidhānato cettha bhavaṅgotaraṇavasena niddokkamanameva sayanaṃ, na pana piṭṭhipasāraṇamattanti dasseti ‘‘kiriyāmayapavattāna’’ntiādinā. Divāseyyasikkhāpade (pārā. 77) viya piṭṭhipasāraṇassāpi sayanairiyāpathabhāvena ekalakkhaṇattā etthāvarodhanaṃ daṭṭhabbaṃ. Karaṇaṃ kiriyā, kāyādikiccaṃ, taṃ nibbattentīti kiriyāmayāni taddhitasaddānamanekatthavuttito. Atha vā āvajjanadvayakiccaṃ kiriyā, tāya pakatāni, nibbattāni vā kiriyāmayāni. Āvajjanavasena hi bhavaṅgupacchede sati vīthicittāni uppajjantīti. Aparāparuppattiyā nānappakārato vattanti parivattantīti pavattāni. Katthaci pana ‘‘cittāna’’nti pāṭho, so abhidhammaṭṭhakathādīhi, (vibha. aṭṭha. 523) taṭṭīkāhi ca viruddhattā na porāṇapāṭhoti veditabbo. Kiriyāmayāni eva pavattāni tathā, javanaṃ, sabbampi vā chadvārikavīthicittaṃ. Tenāha abhidhammaṭīkāyaṃ (vibha. mūlaṭī. 525) ‘‘kāyādikiriyāmayattā[Pg.108], āvajjanakiriyāsamuṭṭhitattā ca javanaṃ, sabbampi vā chadvārappavattaṃ kiriyāmayapavattaṃ nāmā’’ti. Appavattanti niddokkamanakāle anuppajjanaṃ suttaṃ nāmāti attho gahetabbo. Neyyatthavacanañhi idaṃ, itarathā chadvārikacittānaṃ purecarānucaravasena uppajjantānaṃ sabbesampi dvāravimuttacittānaṃ pavattaṃ suttaṃ nāma siyā, evañca katvā niddokkamanakālato aññasmiṃ kāle uppajjantānaṃ dvāravimuttacittānampi pavattaṃ jāgarite saṅgayhatīti veditabbaṃ.

Furthermore, here, because of the proximity of the word 'jāgarita' (waking), it is shown by the words beginning with 'kiriyāmayapavattānaṃ' that 'sayana' (lying down) is only the falling asleep by way of descending into the bhavaṅga, and not merely the stretching of the back. As in the training rule on sleeping during the day, the prohibition of even stretching the back should be understood here, because it has the same characteristic of being the posture of lying down. 'Karaṇaṃ' is 'kiriyā' (action), the function of the body, etc.; because they accomplish it, they are called 'kiriyāmayāni', due to the manifold meanings of derivative words. Alternatively, the function of the two kinds of advertence is 'kiriyā'; 'kiriyāmayāni' means those things made or produced by that 'kiriyā'. For it should be known that when there is an interruption of the bhavaṅga by means of advertence, process-consciousnesses arise. Because they occur and revolve in various ways through successive arising, they are called 'pavattāni' (occurrences). In some manuscripts, however, there is the reading 'cittānaṃ'; it should be known that this is not the ancient reading because it contradicts the Abhidhamma commentaries and their sub-commentaries. 'Kiriyāmayāni eva pavattāni' refers to javana (impulsion), or alternatively, all six-door process-consciousness. Therefore, it is said in the Abhidhamma-ṭīkā: 'Because it is accomplished by bodily actions and arises from the action of advertence, javana, or all that occurs in the six doors, is called 'kiriyāmayapavattaṃ'.' 'Appavattaṃ' means the non-arising of process-consciousness at the time of falling asleep is called 'suttaṃ' (sleep); this meaning should be taken. For this is a statement of inferable meaning; otherwise, the occurrence of all door-free consciousnesses that arise by way of preceding and following the six-door consciousnesses would be called 'sleep'. And for this reason, it should be known that the occurrence of door-free consciousnesses arising at a time other than the time of falling asleep is included in 'waking'.

Cittassa payogakāraṇabhūte oṭṭhādike paṭicca yathāsakaṃ ṭhāne saddo jāyatīti āha ‘‘oṭṭhe ca paṭiccā’’tiādi. Kiñcāpi saddo yathāṭhānaṃ jāyati, oṭṭhālanādinā pana payogeneva jāyati, na vinā tena payogenāti adhippāyo. Keci pana vadanti ‘‘oṭṭhe cātiādi sadduppattiṭṭhānanidassana’’nti, tadayuttameva tathā avacanato. Na hi ‘‘oṭṭhe ca paṭiccā’’tiādinā sasamuccayena kammavacanena ṭhānavacanaṃ sambhavatīti. Tadanurūpanti tassa saddassa anurūpaṃ. Bhāsanassa paṭisañcikkhanavirodhato tuṇhībhāvapakkhe ‘‘aparabhāge bhāsito iti paṭisañcikkhatī’’ti na vuttaṃ, tena ca viññāyati ‘‘tuṇhībhūtova paṭisañcikkhatīti attho’’ti.

Because sound arises in its respective place depending on the lips and so forth, which are the cause of the mind's effort, he says the words beginning with 'oṭṭhe ca paṭicca' (depending on the lips). Although sound arises according to its place, the intention is that it arises only through the effort of moving the lips and so forth; it does not arise without that effort. Some, however, say, 'The words beginning with "oṭṭhe ca" are a demonstration of the place of sound's arising.' That is simply inappropriate, because it is not stated thus. Indeed, with the words beginning 'oṭṭhe ca paṭiccā', which use a conjunction and a word indicating the object, a statement of place is not possible. 'Tadanurūpaṃ' means suitable for that sound. Because it contradicts reflection on speech, in the case of silence, it is not said, 'He reflects, "It was spoken afterwards".' And by this it is understood that the meaning is, 'He reflects only while being silent'.

Bhāsanatuṇhībhāvānaṃ sabhāvato bhede sati ayaṃ vibhāgo yutto siyā, nāsatīti anuyogenāha ‘‘upādārūpapavattiyañhī’’tiādi. Upādārūpassa saddāyatanassa pavatti tathā, saddāyatanassa pavattanaṃ bhāsanaṃ, appavattanaṃ tuṇhīti vuttaṃ hoti.

If there is a difference by nature between speaking and being silent, this division would be fitting; if there is not, it would not be. Due to this query, he says the words beginning with 'upādārūpapavattiyañhi'. The occurrence of the sound-base, which is derived matter, is thus: the occurring of the sound-base is 'bhāsanaṃ' (speaking), and its non-occurring is 'tuṇhī' (silence). This is what is meant.

Yasmā pana mahāsivattheravāde anantare anantare iriyāpathe pavattarūpārūpadhammānaṃ tattha tattheva nirodhadassanavasena sampajānakāritā gahitā, tasmā taṃ mahāsatipaṭṭhānasutte (dī. ni. 2.376; ma. ni. 1.109) āgataasammohasampajaññavipassanāvāravasena veditabbaṃ, na catubbidhasampajaññavibhāgavasena, ato tattheva tamadhippetaṃ, na idhāti dassento ‘‘tayida’’ntiādimāha. Asammohasaṅkhātaṃ dhuraṃ jeṭṭhakaṃ yassa vacanassāti asammohadhuraṃ, mahāsatipaṭṭhānasutteyeva tassa vacanassa adhippetabhāvassa hetugabbhamidaṃ vacanaṃ. Yasmā panettha sabbampi catubbidhaṃ sampajaññaṃ labbhati yāvadeva sāmaññaphalavisesadassanapadhānattā [Pg.109] imissā desanāya, tasmā taṃ idha adhippetanti dassetuṃ ‘‘imasmiṃ panā’’tiādi vuttaṃ. Vuttanayenevāti abhikkantādīsu vuttanayeneva. Nanu ‘‘satisampajaññena samannāgato’’ti etassa uddesassāyaṃ niddeso, atha kasmā sampajaññavaseneva vitthāro katoti codanaṃ sodhento ‘‘sampajānakārīti cā’’tiādimāha, satisampayuttasseva sampajānassa vasena atthassa viditabbattā evaṃ vitthāro katoti vuttaṃ hoti. ‘‘Satisampayuttassevā’’ti ca iminā yathā sampajaññassa kiccato padhānatā gahitā, evaṃ satiyāpīti atthaṃ dasseti, na panetaṃ satiyā sampajaññena saha bhāvamattadassanaṃ. Na hi kadāci satirahitā ñāṇappavatti atthīti.

Furthermore, because in the view of Mahāsiva Thera, acting with clear comprehension is taken as seeing the cessation of material and immaterial phenomena that have occurred, right there in each successive posture, therefore, that should be known by way of the section on insight with non-bewilderment clear comprehension that comes in the Mahāsatipaṭṭhāna Sutta, and not by way of the fourfold division of clear comprehension. Therefore, showing that it is intended there and not here, he says the words beginning with 'tayidaṃ'. 'Asammohadhuraṃ' means that teaching for which non-bewilderment is the chief and foremost part; this statement contains the reason why that teaching is intended only in the Mahāsatipaṭṭhāna Sutta. Because here all four kinds of clear comprehension are obtained, inasmuch as this discourse is chiefly for showing the special fruit of recluseship, therefore, to show that this is intended here, the words beginning with 'imasmiṃ pana' are said. 'Vuttanayeneva' means in the same way as was stated in the section on going forward, etc. Clearing up the objection, 'Is this not the exposition of the heading "endowed with mindfulness and clear comprehension"? Then why is the detailed explanation given only by way of clear comprehension?', he says the words beginning with 'sampajānakārī ca'. It is meant that the detailed explanation is given thus because the meaning is to be known by way of clear comprehension that is itself conjoined with mindfulness. And by this phrase 'satisampayuttasseva', he shows the meaning that just as the pre-eminence of clear comprehension is taken in terms of its function, so too is that of mindfulness. This is not merely showing the co-existence of mindfulness with clear comprehension. For there is never an occurrence of knowledge devoid of mindfulness.

Nanu ca sampajaññavasenevāyaṃ vitthāro, atha kasmā satisampayuttassa sampajaññassa vasena attho veditabboti codanampi sodheti ‘‘satisampajaññena samannāgatoti etassa hi padassa ayaṃ vitthāro’’ti iminā. Idaṃ vuttaṃ hoti – ‘‘satisampajaññena samannāgato’’ti evaṃ ekato uddiṭṭhassa atthassa vitthārattā uddese viya niddesepi tadubhayaṃ samadhurabhāveneva gahitanti. Imināpi hi satiyā sampajaññena samadhurataṃyeva vibhāveti ekato uddiṭṭhassa atthassa vitthārabhāvadassanena tadatthassa siddhattā. Idāni vibhaṅganayenāpi tadatthaṃ samatthetuṃ ‘‘vibhaṅgappakaraṇe panā’’tiādi vuttaṃ. Imināpi hi sampajaññassa viya satiyāpettha padhānataṃyeva vibhāveti. Tattha etāni padānīti ‘‘abhikkante paṭikkante sampajānakārī hotī’’tiādīni uddesapadāni. Vibhattānevāti satiyā sampajaññena sampayogamakatvā sabbaṭṭhānesu visuṃ visuṃ vibhattāniyeva.

I object: Is not this detailed explanation given by the power of clear comprehension alone? That being so, why should the meaning be understood by the power of clear comprehension associated with mindfulness? This objection is also resolved by the text: 'This is the detailed explanation of this phrase, “endowed with mindfulness and clear comprehension.”' This is what is meant: because it is the elaboration of the meaning indicated concisely as 'endowed with mindfulness and clear comprehension,' in the exposition as in the summary, both are taken with equal prominence. For by this, it clearly shows the very equal prominence of mindfulness with clear comprehension, by showing that it is the elaboration of the meaning indicated concisely, because that meaning of their equal prominence is thereby established. Now, in order to establish that meaning also by the method of the Vibhaṅga, the text beginning 'But in the Vibhaṅga treatise...' was stated. For by this method also, it clearly makes known the very prominence of mindfulness in this context, just like that of clear comprehension. Therein, 'these phrases' refers to the summary phrases such as 'in going forward and returning, one acts with clear comprehension.' 'They are analyzed separately' means that in all instances, without making an association of mindfulness with clear comprehension, they are analyzed separately and individually.

Majjhimabhāṇakā, pana ābhidhammikā (vibha. aṭṭha. 523) ca evaṃ vadanti – eko bhikkhu gacchanto aññaṃ cintento aññaṃ vitakkento gacchati, eko kammaṭṭhānaṃ avissajjetvāva gacchati. Tathā eko tiṭṭhanto aññaṃ cintento aññaṃ vitakkento tiṭṭhati, eko kammaṭṭhānaṃ avissajjetvāva tiṭṭhati. Eko nisīdanto aññaṃ cintento aññaṃ vitakkento nisīdati, eko kammaṭṭhānaṃ avissajjetvāva nisīdati. Eko sayanto aññaṃ cintento aññaṃ vitakkento sayati, eko kammaṭṭhānaṃ avissajjetvāva sayati. Ettakena pana gocarasampajaññaṃ na pākaṭaṃ hotīti caṅkamanena dīpenti. Yo hi bhikkhu caṅkamaṃ otaritvā caṅkamanakoṭiyaṃ ṭhito pariggaṇhāti ‘‘pācīnacaṅkamanakoṭiyaṃ pavattā rūpārūpadhammā [Pg.110] pacchimacaṅkamanakoṭiṃ appatvā ettheva niruddhā, pacchimacaṅkamanakoṭiyaṃ pavattāpi pācīnacaṅkamanakoṭiṃ appatvā ettheva niruddhā, caṅkamanavemajjhe pavattā ubho koṭiyo appatvā ettheva niruddhā, caṅkamane pavattā rūpārūpadhammā ṭhānaṃ appatvā ettheva niruddhā, ṭhāne pavattā nisajjaṃ, nisajjāya pavattā sayanaṃ appatvā ettheva niruddhā’’ti evaṃ pariggaṇhanto pariggaṇhantoyeva bhavaṅgaṃ otāreti, uṭṭhahanto kammaṭṭhānaṃ gahetvāva uṭṭhahati. Ayaṃ bhikkhu gatādīsu sampajānakārī nāma hoti.

Furthermore, the reciters of the Majjhima Nikāya and the Abhidhammikas say thus: One monk, while walking, walks thinking of one thing and pondering another; another walks without abandoning his meditation subject. Similarly, one monk, while standing... while sitting... while lying down, lies down thinking of one thing and pondering another; another lies down without abandoning his meditation subject. However, by this much, clear comprehension of the resort is not made evident; thus, they illustrate it with walking meditation. For a monk who has descended to the walking path and is standing at the end of the path comprehends: 'The phenomena of form and formlessness that arose at the eastern end of the walking path have ceased right here without reaching the western end; those that arose at the western end have also ceased right here without reaching the eastern end; those that arose in the middle of the walking path have ceased right here without reaching either end; the phenomena of form and formlessness that arose during walking have ceased right here without reaching the state of standing; those that arose while standing have ceased without reaching sitting; those that arose while sitting have ceased without reaching lying down.' Thus comprehending, while still comprehending, his mind sinks into the bhavaṅga. When rising, he rises only after taking up his meditation subject. This monk is called one who acts with clear comprehension in going and so on.

Evaṃ pana sutte kammaṭṭhānaṃ avibhūtaṃ hoti, kammaṭṭhānaṃ avibhūtaṃ na kātabbaṃ, tasmā yo bhikkhu yāva sakkoti, tāva caṅkamitvā ṭhatvā nisīditvā sayamāno evaṃ pariggahetvā sayati ‘‘kāyo acetano, mañco acetano, kāyo na jānāti ‘ahaṃ mañce sayito’ti, mañcopi na jānāti ‘mayi kāyo sayito’ti. Acetano kāyo acetane mañce sayito’’ti. Evaṃ pariggaṇhanto pariggaṇhantoyeva cittaṃ bhavaṅgaṃ otāreti, pabujjhanto kammaṭṭhānaṃ gahetvāva pabujjhati, ayaṃ sutte sampajānakārī nāma hoti.

However, in this way, when one is asleep, the meditation subject is not manifest. An unmanifest meditation subject should not be undertaken. Therefore, a monk, having walked, stood, and sat for as long as he is able, while lying down, comprehends thus and then sleeps: 'The body is without consciousness, the bed is without consciousness. The body does not know, “I am lying on the bed,” nor does the bed know, “The body is lying on me.” A body without consciousness is lying on a bed without consciousness.' Thus comprehending, while still comprehending, his mind sinks into the bhavaṅga. When awakening, he awakens only after taking up the meditation subject. This monk is called one who acts with clear comprehension while asleep.

‘‘Kāyādikiriyānipphattanena tammayattā, āvajjanakiriyāsamuṭṭhitattā ca javanaṃ, sabbampi vā chadvārappavattaṃ kiriyāmayapavattaṃ nāma, tasmiṃ sati jāgaritaṃ nāma hotī’’ti pariggaṇhanto bhikkhu jāgarite sampajānakārī nāma. Apica rattindivaṃ cha koṭṭhāse katvā pañca koṭṭhāse jaggantopi jāgarite sampajānakārī nāma hoti.

A monk who comprehends thus: 'Because it accomplishes bodily and other actions and is composed of that, and because it arises from the action of adverting, the impulsion—or all that occurs through the six doors—is called an occurrence consisting of action. When that is present, it is called “being awake,”' is one who acts with clear comprehension while awake. Furthermore, a monk who, having divided the day and night into six parts, remains awake for five parts is also called one who acts with clear comprehension while awake.

Vimuttāyatanasīsena dhammaṃ desentopi, bāttiṃsa tiracchānakathā pahāya dasakathāvatthunissitaṃ sappāyakathaṃ kathentopi bhāsite sampajānakārī nāma.

One who teaches the Dhamma with the grounds of liberation as the main point, or who, having abandoned the thirty-two kinds of worldly talk, speaks suitable talk based on the ten topics of conversation, is called one who acts with clear comprehension in speech.

Aṭṭhatiṃsāya ārammaṇesu cittaruciyaṃ manasikāraṃ pavattentopi dutiyajjhānaṃ samāpannopi tuṇhībhāve sampajānakārī nāma. Dutiyañhi jhānaṃ vacīsaṅkhāravirahato visesato tuṇhībhāvo nāmāti. Ayampi nayo purimanayato visesanayattā idhāpi āharitvā vattabbo. Tathā hesa abhidhammaṭṭhakathādīsu (vibha. aṭṭha. 523) ‘‘ayaṃ panettha aparopi nayo’’ti ārabhitvā [Pg.111] yathāvuttanayo vibhāvitoti. ‘‘Evaṃ kho mahārājā’’tiādi yathāniddiṭṭhassa atthassa nigamanaṃ, tasmā tattha niddesānurūpaṃ atthaṃ dassento ‘‘eva’’ntiādimāha. Satisampayuttassa sampajaññassāti hi niddesānurūpaṃ atthavacanaṃ. Tattha vinicchayo vuttoyeva. Evanti iminā vuttappakārena abhikkantapaṭikkantādīsu sattasu ṭhānesu paccekaṃ catubbidhena pakārenāti attho.

One who directs attention to a meditation object among the thirty-eight objects according to the mind's preference, or one who has attained the second jhāna, is called one who acts with clear comprehension in silence. For the second jhāna, because of the absence of verbal formations, is especially called 'silence.' This method too, being a special method in comparison to the previous one, has been brought in and stated here. For so it is that in the Abhidhamma commentaries and so on, having begun with 'Herein is also another method,' the aforesaid method has been clarified. The passage beginning 'Thus, O great king...' is the conclusion for the meaning that has been pointed out. Therefore, therein, showing the meaning in accordance with the exposition, he said the passage beginning 'Thus...' For 'of clear comprehension associated with mindfulness' is a statement of meaning in accordance with the exposition. The analysis of that has already been stated. 'Thus' means: in the manner stated, in the seven instances beginning with going forward and returning, in each case in four ways.

Santosakathāvaṇṇanā

Explanation of the Discourse on Contentment

215. Atthadassanena padassapi viññāyamānattā padamanapekkhitvā santosassa attani atthitāya bhikkhu santuṭṭhoti pavuccatīti atthamattaṃ dassetuṃ ‘‘itarītarapaccayasantosena samannāgato’’ti vuttaṃ. Santussati na luddho bhavatīti hi padanibbacanaṃ. Apica padanibbacanavasena atthe vutte yassa santosassa attani atthibhāvato santuṭṭho nāma, so apākaṭoti taṃ pākaṭakaraṇatthaṃ ‘‘itarītarapaccayasantosena samannāgato’’ti atthamattamāha, cīvarādike yattha katthaci kappiyapaccaye santosena samaṅgībhūtoti attho. Itara-saddo hi aniyamavacano dvikkhattuṃ vuccamāno yaṃ kiñci-saddena samānattho hoti. Tena vuttaṃ ‘‘yattha katthaci kappiyapaccaye’’ti. Atha vā itaraṃ vuccati hīnaṃ paṇītato aññattā, tathā paṇītampi hīnato aññattā. Aññamaññāpekkhāsiddhā hi itaratā, tasmā hīnena vā paṇītena vā cīvarādikappiyapaccayena santosena samaṅgībhūtoti attho daṭṭhabbo. Santussati tena, santussanamattanti vā santoso, tathā pavatto alobho, alobhapadhānā vā cattāro khandhā. Labhanaṃ lābho, attano lābhassa anurūpaṃ santoso yathālābhasantoso. Balanti kāyabalaṃ, attano balassa anurūpaṃ santoso yathābalasantoso. Sāruppanti sappāyaṃ patirūpaṃ bhikkhuno anucchavikatā, attano sāruppassa anurūpaṃ santoso yathāsāruppasantoso.

215. Since the meaning is understood by its explanation, and is also known from the word itself, then without regard to the word, a bhikkhu is called 'content' due to the presence of contentment within himself. To convey just this meaning, it is said, 'endowed with contentment regarding any requisites.' For the etymology of the word is: 'he is content, he is not greedy.' Furthermore, when the meaning is stated by way of the word's etymology, that contentment by the existence of which in oneself one is called 'content' is not evident. Therefore, to make that clear, the commentator stated just the meaning as 'endowed with contentment regarding any requisites'—the meaning is, being endowed with contentment with any allowable requisite, such as robes, etc. For the word 'itara' has an indefinite meaning, and when spoken twice, it has the same meaning as the word 'yaṃ kiñci' (whatever). Therefore, it was said, 'with any allowable requisite.' Alternatively, the inferior is called 'itara' because it is other than the superior; likewise, the superior is also called 'itara' because it is other than the inferior. For 'otherness' is established by mutual dependence. Therefore, the meaning should be understood as being endowed with contentment with an allowable requisite such as robes, etc., whether inferior or superior. One is content by means of that [non-greed], or contentment is merely the state of being content; similarly, it is non-greed that has arisen in such a way, or the four aggregates which have non-greed as their chief. Acquisition is gain; contentment appropriate to one's own gain is 'contentment according to gain.' 'Strength' is bodily strength; contentment appropriate to one's own strength is 'contentment according to strength.' 'Suitable' is what is conducive, fitting, the state of being becoming for a bhikkhu; contentment appropriate to what is suitable for oneself is 'contentment according to suitability.'

Aparo nayo – labbhateti lābho, yo yo lābho yathālābhaṃ, itarītarapaccayo, yathālābhena santoso yathālābhasantoso. Balassa anurūpaṃ pavattatīti yathābalaṃ, attano balānucchavikapaccayo, yathā-saddo cettha sasādhanaṃ anurūpakiriyaṃ [Pg.112] vadati, yathā taṃ ‘‘adhicitta’’nti ettha adhi-saddo sasādhanaṃ adhikaraṇakiriyanti. Yathābalena santoso yathābalasantoso. Sāruppati patirūpaṃ bhavati, sobhanaṃ vā āropetīti sāruppaṃ, yaṃ yaṃ sāruppaṃ yathāsāruppaṃ, bhikkhuno sappāyapaccayo, yathāsāruppena santoso yathāsāruppasantoso. Yathāvuttaṃ pabhedamanugatā vaṇṇanā pabhedavaṇṇanā.

Another method: 'It is obtained,' hence it is 'gain' (lābho). Whatever gain—that is, any kind of requisite—is 'according to gain' (yathālābhaṃ). Contentment with whatever gain is obtained is 'contentment according to gain' (yathālābhasantoso). 'It proceeds in accordance with strength,' hence it is 'according to strength' (yathābalaṃ); that is, a requisite suitable to one's own strength. And here, the word 'yathā' denotes an appropriate action along with its derivation, just as in the phrase 'adhicitta,' the prefix 'adhi' signifies an action of location along with its derivation. Contentment with what is in accordance with one's strength is 'contentment according to strength' (yathābalasantoso). 'It becomes suitable' (sāruppati), or 'it leads to what is beautiful,' hence it is 'suitable' (sāruppaṃ). Whatever is suitable is 'according to suitability' (yathāsāruppaṃ); that is, a requisite suitable for a bhikkhu. Contentment with what is suitable is 'contentment according to suitability' (yathāsāruppasantoso). The explanation which follows the distinctions as stated is the 'explanation of the distinctions' (pabhedavaṇṇanā).

Idhāti sāsane. Aññaṃ na patthetīti appattapatthanabhāvamāha, labhantopi na gaṇhātīti pattapatthanābhāvaṃ. Paṭhamena appattapatthanābhāveyeva vutte yathāladdhato aññassa apatthanā nāma appicchatāyapi siyā pavattiākāroti appicchatāpasaṅgabhāvato tatopi nivattameva santosassa sarūpaṃ dassetuṃ dutiyena pattapatthanābhāvo vuttoti daṭṭhabbaṃ. Evamuparipi. Pakatidubbaloti ābādhādivirahepi sabhāvadubbalo. Samāno sīlādibhāgo yassāti sabhāgo, saha vā sīlādīhi guṇabhāgehi vattatīti sabhāgo, lajjīpesalo bhikkhu, tena. Taṃ parivattetvāti pakatidubbalādīnaṃ garucīvaraṃ na phāsubhāvāvahaṃ, sarīrakhedāvahañca hotīti payojanavasena parivattanaṃ vuttaṃ, na atricchatādivasena. Atricchatādippakārena hi parivattetvā lahukacīvaraparibhogo santosavirodhī hoti, tassa pana tadabhāvato yathāvuttappayojanavasena parivattetvā lahukacīvaraparibhogopi na santosavirodhīti āha ‘‘lahukena yāpentopi santuṭṭhova hotī’’ti. Payojanavasena parivattetvā lahukacīvaraparibhogopi na tāva santosavirodhī, pageva tathā aparivattetvā paribhogeti sambhāvitassa atthassa dassanatthañhettha api-saddaggahaṇaṃ. Cīvaraniddesepi ‘‘pattacīvarādīnaṃ aññatara’’nti vacanaṃ yathārutaṃ gahitāvasesapaccayasantosassa cīvarasantose samavarodhitādassanatthaṃ. ‘‘Therako ayamāyasmā mallako’’tiādīsu theravohārassa paññattimattepi pavattito dasavassato pabhuti ciravassapabbajitesveva idha pavattiñāpanatthaṃ ‘‘therānaṃ cirapabbajitāna’’nti vuttaṃ, therānanti vā saṅghattheraṃ vadati. Cirapabbajitānanti pana tadavasese vuḍḍhabhikkhū. Saṅkārakūṭāditoti kacavararāsiādito. Anantakānīti nantakāni pilotikāni. ‘‘A-kāro [Pg.113] cettha nipātamatta’’nti (vi. va. aṭṭha. 1165) vimānaṭṭhakathāyaṃ vuttaṃ. Tathā cāhu ‘‘nantakaṃ kappaṭo jiṇṇavasanaṃ tu paṭaccara’’nti natthi dasāsaṅkhāto anto koṭi yesanti hi nantakāni, na-saddassa tu anādese anantakānītipi yujjati. Saṅketakovidānaṃ pana ācariyānaṃ tathā avuttattā vīmaṃsitvā gahetabbaṃ. ‘‘Sanantakānī’’tipi pāṭho, nantakena saha saṃsibbitāni paṃsukūlāni cīvarānīti attho. Saṅghāṭinti tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ. Tīṇipi hi cīvarāni saṅghaṭitattā ‘‘saṅghāṭī’’ti vuccanti. Mahagghaṃ cīvaraṃ, bahūni vā cīvarāni labhitvā tāni vissajjetvā tadaññassa gahaṇampi mahicchatādinaye aṭṭhatvā yathāsāruppanaye eva ṭhitattā na santosavirodhīti āha ‘‘tesaṃ…pe… dhārentopi santuṭṭhova hotī’’ti. Yathāsāruppanayena yathāladdhaṃ vissajjetvā tadaññagahaṇampi na tāva santosavirodhī, pageva anaññagahaṇena yathāladdhasseva yathāsāruppaṃ paribhogeti sambhāvitassa atthassa dassanatthañhettha api-saddaggahaṇaṃ, evaṃ sesapaccayesupi yathābalayathāsāruppaniddesesu api-saddaggahaṇe adhippāyo veditabbo.

'Here' means in the Dispensation. 'Does not long for another' refers to the state of not longing for what is not yet attained; 'even when obtaining, does not take' refers to the state of not longing for what is already attained. When only the state of not longing for what is not yet attained is stated by the first phrase, not longing for anything other than what has been received could also be a mode of conduct of one with few wishes. Therefore, because of the possibility of it being associated with fewness of wishes, in order to show the true nature of contentment, which is distinct even from that, the state of not longing for what is already attained is stated by the second phrase; thus it should be understood. The same should be understood in the subsequent sections as well. 'Naturally weak' means inherently feeble, even when free from illness and so on. 'Sabhāga' means 'one whose share of virtue, etc., is equal,' or 'one who abides together with the shares of qualities such as virtue.' This refers to a modest and virtue-loving bhikkhu. 'Having exchanged it with him' is said because for those who are naturally weak, etc., a heavy robe is not conducive to comfort and causes bodily fatigue. Thus, the exchange is stated as being due to a purpose, not due to excessive desire, etc. For indeed, using a light robe after exchanging it in a manner of excessive desire, etc., is contrary to contentment. But for that bhikkhu, due to the absence of that, using a light robe after exchanging it for the aforementioned purpose is not contrary to contentment. Thus, he said: 'Even sustaining himself with a light robe, he remains content.' Even using a light robe after exchanging it for a purpose is not contrary to contentment; how much more so using it without exchanging it in that way? The inclusion of the word 'api' (even) here is to show this esteemed meaning. Also in the exposition on robes, the phrase 'one of the bowl, robes, etc.' is stated to show the proper inclusion of contentment with the remaining requisites that have been received within contentment with robes, in accordance with what has been directly taught. In phrases like 'This venerable one is a great elder,' although the term 'thera' (elder) is used merely as a designation, here, to indicate its application only to those ordained for many years, from ten years onwards, it is stated: 'for the elders, the long-ordained.' Or, by 'therānaṃ' he speaks of the Elder of the Sangha. By 'cirapabbajitānaṃ', however, he speaks of the remaining senior bhikkhus. 'From a heap of sweepings, etc.' means from a rubbish heap, etc. 'Anantakāni' means 'nantaka' rags. It is said in the Vimāna Commentary: 'Here, the letter 'a' is merely a particle.' And thus they said: 'A nantaka is a worn-out garment, a rag.' For 'nantakāni' are those which have no end-fringe, reckoned as a border. But if the 'na' particle is not substituted with 'an', the form 'anantakāni' is also correct. However, since it is not stated thus by the teachers skilled in conventions, it should be accepted after investigation. 'Sanantakānī' is also a reading; the meaning is: dust-heap robes sewn together with a nantaka. 'Saṅghāṭi' means any one of the three robes. Indeed, all three robes are called 'saṅghāṭī' because they are joined together. Having received a valuable robe or many robes, giving them away and accepting another is also not contrary to contentment, because one is not established in the way of great desire, etc., but is established only in the way of suitability. Therefore, he said: 'Even when wearing them...pe... he remains content.' Even giving away what has been received in accordance with suitability and accepting another is not contrary to contentment; how much more so using what has been received in accordance with suitability without accepting another? The inclusion of the word 'api' (even) here is to show this esteemed meaning. Similarly, in the expositions on contentment according to strength and suitability for the remaining requisites, the intention behind the inclusion of the word 'api' should be understood.

Pakativiruddhanti sabhāveneva asappāyaṃ. Samaṇadhammakaraṇasīsena sappāyapaccayapariyesanaṃ, paribhuñjanañca visesato yuttataranti atthantaraṃ viññāpetuṃ ‘‘yāpentopī’’ti avatvā ‘‘samaṇadhammaṃ karontopī’’ti vuttaṃ. Missakāhāranti taṇḍulamuggādīhi nānāvidhapubbaṇṇāparaṇṇehi missetvā kataṃ āhāraṃ.

'Naturally contrary' means unsuitable by its very nature. To make known another meaning—that with the practice of the ascetic's duties as the main point, the seeking and consuming of suitable requisites is especially more appropriate—it is said 'even while practicing the ascetic's duties' instead of saying 'even while sustaining oneself.' 'Mixed food' refers to food made by mixing various kinds of grains and pulses, such as rice and mung beans.

Aññampi senāsane yathāsāruppasantosaṃ dassento āha ‘‘yo hī’’tiādi. Paṭhame hi naye yathāladdhassa vissajjanena, dutiye pana yathāpattassa asampaṭicchanena yathāsāruppasantoso vuttoti ayametesaṃ viseso. Hi-saddo cettha pakkhantarajotako. Majjhimāgamaṭṭhakathāyaṃ pana pi-saddo dissati. ‘‘Uttamasenāsanaṃ nāma pamādaṭṭhāna’’nti vatvā tabbhāvameva dassetuṃ ‘‘tattha nisinnassā’’tiādi vuttaṃ. Niddābhibhūtassāti thinamiddokkamanena cittacetasikagelaññabhāvato bhavaṅgasantatisaṅkhātāya niddāya abhibhūtassa, niddāyantassāti attho. Paṭibujjhatoti tathārūpena ārammaṇantarena paṭibujjhantassa paṭibujjhanahetu [Pg.114] kāmavitakkā pātubhavantīti vuttaṃ hoti. ‘‘Paṭibujjhanato’’tipi hi katthaci pāṭho dissati. Ayampīti paṭhamanayaṃ upādāya vuttaṃ.

Showing contentment with regard to suitability also in the case of a lodging, he said, 'For whoever...' and so on. In the first method, contentment with regard to suitability is stated by way of giving away what has been received; but in the second method, it is stated by way of not accepting what has been obtained. This is the difference between them. And here, the word 'hi' indicates an alternative. But in the Majjhima Nikāya Commentary, the word 'pi' is seen. Having said, 'An excellent lodging is a basis for negligence,' in order to show that very state, it is said, 'For one seated there...' and so on. 'Overcome by sleep' means: overcome by sleep, which is called the continuity of the life-continuum, due to the state of affliction of mind and mental factors through the onset of sloth and torpor; the meaning is 'one who is sleeping.' 'As one awakens' means: for one who is awakening by means of another such object, thoughts of sensual desire arise because of the awakening; this is what is meant. Indeed, in some places the reading 'paṭibujjhanato' (from awakening) is also seen. 'This also' is said with reference to the first method.

Tesaṃ ābhatenāti tehi therādīhi ābhatena, tesaṃ vā yena kenaci santakenāti ajjhāharitvā sambandho. Muttaharītakanti gomuttaparibhāvitaṃ, pūtibhāvena vā mocitaṃ chaḍḍitaṃ harītakaṃ, idāni pana potthakesu ‘‘gomuttaharītaka’’nti pāṭho, so na porāṇapāṭho tabbaṇṇanāya (dī. ni. ṭī. 1.215) viruddhattā. Catumadhuranti majjhimāgamavare mahādhammasamādānasutte (ma. ni. 1.484 ādayo) vuttaṃ dadhimadhusappiphāṇitasaṅkhātaṃ catumadhuraṃ, ekasmiñca bhājane catumadhuraṃ ṭhapetvā tesu yadicchasi, taṃ gaṇhāhi bhanteti attho. ‘‘Sacassā’’tiādinā tadubhayassa rogavūpasamanabhāvaṃ dasseti. Buddhādīhi vaṇṇitanti ‘‘pūtimuttabhesajjaṃ nissāya pabbajjā’’tiādinā (mahāva. 73, 128) sammāsambuddhādīhi pasatthaṃ. Appicchatāvisiṭṭhāya santuṭṭhiyā niyojanato paramena ukkaṃsagatena santosena santussatīti paramasantuṭṭho.

“By what was brought for them” means by what was brought by those elders and others, or, by supplying the words, the connection should be made thus: “by whatever possession was brought for them.” “Muttaharītaka” means myrobalan infused with cow's urine, or myrobalan discarded due to its putrid state. However, nowadays in books the reading is “gomuttaharītaka,” but that is not the ancient reading because it contradicts its explanation. “The four sweets” means the four sweets spoken of in the great Mahādhammasamādāna Sutta in the excellent Majjhima Nikāya, designated as curd, honey, ghee, and molasses. And having placed the four sweets in one vessel, the meaning is: “Venerable sir, among these, take whichever you wish.” By “If there is…” and so on, he shows the disease-pacifying nature of both of them. “Praised by the Buddha and others” means praised by the Perfectly Enlightened Ones and others, by way of “The going forth is in dependence on fermented urine as medicine,” and so on. Because of being yoked to contentment distinguished by fewness of wishes, one is content with the supreme, excellent contentment; therefore, one is called “supremely content.”

Kāmañca santosappabhedā yathāvuttatopi adhikatarā cīvare vīsati santosā, piṇḍapāte pannarasa, senāsane ca pannarasa, gilānapaccaye vīsatīti, idha pana saṅkhepena dvādasavidhoyeva santoso vutto. Tadadhikatarappabhedo pana caturaṅguttare mahāariyavaṃsasuttaṭṭhakathāya (a. ni. aṭṭha. 2.4.28) gahetabbo. Tenāha ‘‘iminā panā’’tiādi. Evaṃ ‘‘idha mahārāja bhikkhu santuṭṭho hotī’’ti ettha puggalādhiṭṭhānaniddiṭṭhena santuṭṭhapadeneva santosappabhedaṃ dassetvā idāni ‘‘kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātenā’’tiādi desanānurūpaṃ tena santosena santuṭṭhassa anucchavikaṃ paccayappabhedaṃ, tassa ca kāyakucchiparihāriyabhāvaṃ vibhāvento evamāhāti ayamettha sambandho. Kāmañcassa cīvarapiṇḍapāteheva yathākkamaṃ kāyakucchiparihāriyehi santuṭṭhatā pāḷiyaṃ vuttā, tathāpi sesaparikkhāracatukkena ca vinā vicaraṇamayuttaṃ, sabbattha ca kāyakucchiparihāriyatā laddhabbāti aṭṭhakathāyaṃ ayaṃ vinicchayo vuttoti daṭṭhabbaṃ. Dantakaṭṭhacchedanavāsīti lakkhaṇamattaṃ tadaññakiccassāpi tāya sādhetabbattā, tena vakkhati ‘‘mañcapīṭhānaṃ aṅgapādacīvarakuṭidaṇḍakasajjanakāle cā’’tiādi. Vuttampi cetaṃ porāṇaṭṭhakathāsu ‘‘na hetaṃ katthacipi pāḷiyamāgata’’nti.

Indeed, the kinds of contentment are more numerous than what has been stated: twenty kinds of contentment regarding the robe, fifteen regarding almsfood, fifteen regarding lodging, and twenty regarding requisites for the sick. Here, however, only the twelvefold contentment is spoken of in brief. However, the more numerous kinds should be understood from the commentary on the Mahāariyavaṃsa Sutta in the Book of the Fours of the Aṅguttara Nikāya. Therefore, he said, “By this…” and so on. Thus, in the passage “Here, great king, a bhikkhu is content,” having shown the kinds of contentment by the very word “content,” which is indicated by way of reference to the person, now, wishing to clarify the suitable kinds of requisites for one who is content with that contentment, in accordance with the teaching “with a robe that maintains the body, with almsfood that maintains the stomach,” and so on, and their nature of maintaining the body and stomach, he spoke thus. This is the connection here. Although his contentment with the robe and almsfood, which respectively maintain the body and stomach, is stated in the Pāli, nevertheless, it is unsuitable to wander about without the remaining fourfold requisites, and the state of maintaining the body and stomach should be obtained in all circumstances. It should be understood that this determination is stated in the commentary. “The adze for cutting tooth-sticks” is merely an indication, because other tasks can also be accomplished with it. Therefore, it will be said, “and at the time of preparing the frame-parts and legs of beds and chairs, and the poles for robes and huts,” and so on. And this is also stated in the ancient commentaries: “Indeed, this has not come down in the Pāli anywhere.”

Bandhananti [Pg.115] kāyabandhanaṃ. Parissāvanena parissāvanañca, tena sahāti vā attho. Yutto kammaṭṭhānabhāvanāsaṅkhāto yogo yassa, tasmiṃ vā yogo yuttoti yuttayogo, tassa.

“Bandhanaṃ” means a waistband. And a water strainer. Or, the meaning is “together with that.” One for whom there is the application called “development of a meditation subject” is a “yuttayogo” (one devoted to the practice); or, for whom that application is suitable, he is a “yuttayogo.” Of him.

Kāyaṃ pariharanti posenti, kāyassa vā parihāro posanamattaṃ payojanametehīti kāyaparihāriyā ka-kārassa ya-kāraṃ katvā. Posanañcettha vaḍḍhanaṃ, bharaṇaṃ vā, tathā kucchiparihāriyāpi veditabbā. Bahiddhāva kāyassa upakārakabhāvena kāyaparihāriyatā, ajjhoharaṇavasena sarīraṭṭhitiyā upakārakabhāvena kucchiparihāriyatāti ayametesaṃ viseso. Tenāha ‘‘ticīvaraṃ tāvā’’tiādi. ‘‘Pariharatī’’ti etassa posetīti atthavacanaṃ. Itīti nidassane nipāto, evaṃ vuttanayena kāyaparihāriyaṃ hotīti kāraṇajotane vā, tasmā posanato kāyaparihāriyaṃ hotīti. Evamuparipi. Cīvarakaṇṇenāti cīvarapariyantena.

They maintain, they nourish the body. Or, because the purpose of these is merely the maintenance and nourishment of the body, it is “kāyaparihāriya,” having changed the letter “ka” to “ya.” And here, “nourishment” means growth, or sustenance. In the same way, “maintaining the stomach” should also be understood. “Maintaining the body” is by way of being beneficial to the body only externally. “Maintaining the stomach” is by way of being beneficial for the subsistence of the body by means of swallowing. This is the difference between them. Therefore, he said, “The three robes, for instance…” and so on. The meaning of “pariharati” is given as “poseti” (he nourishes). The word “iti” is a particle of illustration: “Thus, in the way that has been stated, it is for maintaining the body.” Or, it is a particle indicating a reason: “Therefore, because of nourishing, it is for maintaining the body.” Likewise in the subsequent passages. “Cīvarakaṇṇena” means by the border of the robe.

Kuṭiparibhaṇḍakaraṇakāleti kuṭiyā samantato vilimpanena sammaṭṭhakaraṇakāle.

“At the time of finishing the hut” means at the time of making it smooth by plastering all around the hut.

Aṅgaṃ nāma mañcapīṭhānaṃ pādūpari ṭhapito padhānasambhāraviseso. Yattha padarasañcinanapiṭṭhiapassayanādīni karonti, yo ‘‘aṭanī’’tipi vuccati.

A “frame-part” is a special, primary component placed above the legs of beds and chairs, where they make the planking, backrests, and so on. It is also called “aṭanī.”

Madhuddumapupphaṃ madhukaṃ nāma, makkhikāmadhūhi katapūvaṃ vā. Parikkhāramattā parikkhārapamāṇaṃ. Seyyaṃ pavisantassāti paccattharaṇakuñcikānaṃ tādise kāle paribhuttabhāvaṃ sandhāya vuttaṃ. Tenāha ‘‘tatraṭṭhakaṃ paccattharaṇa’’nti. Attano santakabhāvena paccattharaṇādhiṭṭhānena adhiṭṭhahitvā tattheva senāsane tiṭṭhanakañhi ‘‘tatraṭṭhaka’’nti vuccati. Vikappanavacanato pana tesamaññatarassa navamatā, yathāvuttapaṭipāṭiyā cettha navamabhāvo, na tu tesaṃ tathāpatiniyatabhāvena. Kasmāti ce? Tathāyeva tesamadhāraṇato. Esa nayo dasamādīsupi. Telaṃ paṭisāmetvā haritā veḷunāḷiādikā telanāḷi. Nanu santuṭṭhapuggaladassane santuṭṭhova aṭṭhaparikkhāriko dassetabboti anuyoge yathārahaṃ tesampi santuṭṭhabhāvaṃ dassento ‘‘etesu cā’’tiādimāha. Mahanto parikkhārasaṅkhāto bhāro etesanti mahābhārā, ayaṃ adhunā pāṭho, ācariyadhammapālattherena pana ‘‘mahāgajā’’ti pāṭhassa diṭṭhattā ‘‘dupposabhāvena [Pg.116] mahāgajā viyāti mahāgajā’’ti (dī. ni. ṭī. 1.215) vuttaṃ, na te ettakehi parikkhārehi ‘‘mahicchā, asantuṭṭhā, dubbharā, bāhullavuttino’’ti ca vattabbāti adhippāyo. Yadi itarepi santuṭṭhā appicchatādisabhāvā, kimetesampi vasena ayaṃ desanā icchitāti codanaṃ sodhetuṃ ‘‘bhagavā panā’’tiādi vuttaṃ. Aṭṭhaparikkhārikassa vasena imissā desanāya icchitabhāvo kathaṃ viññāyatīti anuyogampi apaneti ‘‘so hī’’tiādinā, tasseva tathā pakkantabhāvena ‘‘kāyaparihārikena cīvarenā’’tiādi pāḷiyā yogyato tassa vasena icchitabhāvo viññāyatīti vuttaṃ hoti. Vacanīyassa hetubhāvadassanena hi vācakassāpi hetubhāvo dassitoti. Evañca katvā ‘‘iti imassā’’tiādi laddhaguṇavacanampi upapannaṃ hoti. Sallahukā vutti jīvikā yassāti sallahukavutti, tassa bhāvo sallahukavuttitā, taṃ. Kāyapārihāriyenāti bhāvappadhānaniddeso, bhāvalopaniddeso vāti dasseti ‘‘kāyaṃ pariharaṇamattakenā’’ti iminā, kāyaposanappamāṇenāti attho. Tathā kucchiparihāriyenāti etthāpi. Vuttanayena cettha dvidhā vacanattho, ṭīkāyaṃ (dī. ni. ṭī. 1.215) pana paṭhamassa vacanatthassa heṭṭhā vuttattā dutiyova idha vuttoti daṭṭhabbaṃ. Mamāyanataṇhāya āsaṅgo. Pariggahataṇhāya bandho. Jiyāmuttoti dhanujiyāya mutto. Yūthāti hatthigaṇato. Tidhā pabhinnamado madahatthī. Vanapabbhāranti vane pabbhāraṃ.

The flower of the Madhuka tree is called madhuka, or a cake made with the honey of small bees is called madhuka. 'Parikkhāramattā' means the measure of requisites. The phrase 'for one entering a sleeping place' is said with reference to the state of having used a bed-covering and a key at such a time. Therefore, he said, 'a bed-covering that stays there.' Having determined it by the state of being one's own possession and by the determination as a bed-covering, that which remains in that very lodging is indeed called 'tatraṭṭhaka' (that which stays there). However, due to the word expressing an alternative, any one of them becomes the ninth. And here, the state of being the ninth is according to the aforementioned order, but not because they are fixed in that way. If it is asked, 'Why?', [the answer is:] Because of the very delimitation of them in that way. This method also applies to the tenth and so on. A bamboo tube or the like, carried for storing oil, is an oil-tube. To the inquiry, 'Surely, when showing a contented person, should not a contented bhikkhu with eight requisites be shown?', wishing to show their contentment as is appropriate, he said 'etesu cā...' and so on. 'They have a great burden,' the burden being the requisites; hence, they are 'mahābhārā' (of great burden)—this is the current reading. However, since the Elder Ācariya Dhammapāla saw the reading 'mahāgajā' (great elephants), it was said: 'Like great elephants because they are difficult to support, thus they are "mahāgajā".' The intention is that on account of so many requisites, they should not be called 'of great desire,' 'discontented,' 'difficult to support,' or 'living in abundance.' To purify the objection, 'If others too are content, having a nature of few wishes and so on, is this discourse intended by means of them as well?', the words 'bhagavā pana...' and so on were said. He also refutes the inquiry, 'How is it known that this discourse is intended by means of one with eight requisites?' with 'so hī...' and so on. It is said thus: because of his having departed in such a way, and due to the suitability of the Pāḷi text 'with a robe sufficient for maintaining the body...' and so on, it is known that it is intended by means of him. Indeed, by showing the reason for the meaning expressed, the reason for the word expressing it is also shown. And having done so, the statement of qualities obtained, 'iti imassā...' and so on, also becomes fitting. One whose livelihood (vutti, jīvikā) is light (sallahukā) is a 'sallahukavutti'; the state of that is 'sallahukavuttitā'; to that state. 'Kāyapārihāriyena' is an exposition where the state is primary, or it is an exposition with elision of the word for 'state'; this he shows with the words 'by merely maintaining the body,' the meaning of which is 'by the measure for nourishing the body.' It is likewise here in 'kucchiparihāriyenāti'. And here the meaning of the word should be understood in two ways according to the method stated; however, since in the sub-commentary the meaning of the first word was stated below, it should be understood that only the second is stated here. Attachment is through the craving of 'making mine'. Bondage is through the craving of possession. 'Freed from the bowstring' means freed from the bowstring of a bow. 'From the herd' means from the herd of elephants. A musth elephant is one whose musth has broken out in three ways. 'Vanapabbhāraṃ' means a slope in the forest.

Catūsu disāsu sukhavihāritāya sukhavihāraṭṭhānabhūtā, ‘‘ekaṃ disaṃ pharitvā’’tiādinā (dī. ni. 3.308; ma. ni. 1.77, 459, 509; 2.309) vā nayena brahmavihārabhāvanāpharaṇaṭṭhānabhūtā catasso disā etassāti catuddiso, so eva cātuddiso, catasso vā disā catuddisaṃ, vuttanayena tamassāti cātuddiso yathā ‘‘saddho’’ti. Tāsveva disāsu katthacipi satte vā saṅkhāre vā bhayena na paṭihanati, sayaṃ vā tehi na paṭihaññateti appaṭigho. Santussamānoti sakena, santena vā, samameva vā tussanako. Itarītarenāti yena kenaci paccayena, uccāvacena vā. Paricca sayanti pavattanti kāyacittāni, tāni vā parisayanti abhibhavantīti parissayā, sīhabyagghādayo bāhirā, kāmacchandādayo ca ajjhattikā kāyacittupaddavā, upayogatthe [Pg.117] cetaṃ sāmivacanaṃ. Sahitāti adhivāsanakhantiyā, vīriyādidhammehi ca yathārahaṃ khantā, gahantā cāti attho. Thaddhabhāvakarabhayābhāvena achambhī. Eko careti asahāyo ekākī hutvā carituṃ viharituṃ sakkuṇeyya. Samatthane hi eyya-saddo yathā ‘‘ko imaṃ vijaṭaye jaṭa’’nti (saṃ. ni. 1.23) khaggavisāṇakappatāya ekavihārīti dasseti ‘‘khaggavisāṇakappo’’ti iminā. Saṇṭhānena khaggasadisaṃ ekameva matthake uṭṭhitaṃ visāṇaṃ yassāti khaggo; khaggasaddena taṃsadisavisāṇassa gahitattā, mahiṃsappamāṇo migaviseso, yo loke ‘‘palāsādo, gaṇṭhako’’ti ca vuccati, tassa visāṇena ekībhāvena sadisoti attho. Apica ekavihāritāya khaggavisāṇakappoti dassetumpi evaṃ vuttaṃ. Vitthāro panassā attho khaggavisāṇasuttavaṇṇanāyaṃ, (su. ni. aṭṭha. 1.42) cūḷaniddese (cūḷani. 128) ca vuttanayena veditabbo.

Because he dwells happily in the four directions, for this bhikkhu the four directions have become a place for dwelling happily; or, by the method of 'having pervaded one direction...' and so on, they have become a place for pervading with the meditation on the divine abodes. Because the four directions are thus for him, he is 'catuddiso'. That itself is 'cātuddiso'. Alternatively, the four directions are 'catuddisaṃ'; because he has them in the aforementioned way, he is 'cātuddiso', just as in the example of 'saddho'. In those very directions, he does not harm any beings or formations anywhere out of fear, nor is he himself harmed by them; therefore, he is 'appaṭigho' (unconflicted). 'Santussamāno' means being one who is pleased with his own, or with what is existing, or equally. 'Itarītarena' means by any requisite whatsoever, or by a high or low one. Dangers (parissayā) are so called because they lie around (paricca) and assail (sayanti, pavattanti) the body and mind, or because they overwhelm (parisayanti, abhibhavanti) them. These are external dangers such as lions and tigers, and internal disturbances to body and mind such as sensual desire. And this genitive word (parissayānaṃ) is in the sense of the objective case. 'Sahitā' means one who, with enduring patience and with qualities such as energy, is appropriately able to endure and able to undertake. This is the meaning. Due to the absence of the fear that causes stiffness, he is 'achambhī' (unfrightened). 'Eko care' means: being without a companion, alone, one would be able to wander, to live. Indeed, the suffix '-eyya' is used in the sense of capability, as in 'Who could untangle this tangle?'. By the phrase 'khaggavisāṇakappo', he shows that one is a solitary dweller due to being like a rhinoceros horn. A khagga is a beast which has a single horn on its head that is like a sword (khagga) in shape; because by the word 'khagga' (sword), the horn similar to it is referred to. It is a particular kind of beast, the size of a water buffalo, which in the world is called 'palāsāda' and 'gaṇṭhaka'. The meaning is: similar to its horn in being single. Moreover, it was also stated thus to show that one is like a rhinoceros horn due to dwelling alone. Its meaning in detail, however, should be understood according to the method stated in the commentary on the Khaggavisāṇa Sutta and in the Cūḷaniddesa.

Evaṃ vaṇṇitanti khaggavisāṇasutte bhagavatā tathā desanāya vivaritaṃ, thomitaṃ vā. Khaggassa nāma migassa visāṇena kappo sadiso tathā. Kappa-saddo hettha ‘‘satthukappena vata bho kira sāvakena saddhiṃ mantayamānā’’tiādīsu (ma. ni. 1.260) viya paṭibhāge vattati, tassa bhāvo khaggavisāṇakappatā, taṃ so āpajjatīti sambandho.

'Thus described' means: explained or praised by the discourse taught in that way by the Blessed One in the Khaggavisāṇa Sutta. Likewise, he is similar to the horn of the beast called a khagga (rhinoceros). Here, the word 'kappa' is used in the sense of 'counterpart' or 'like', as in 'Indeed, sirs, it seems they were conferring with a disciple who was a counterpart to the Teacher...' and so on. The state of that is khaggavisāṇakappatā (the state of being like a rhinoceros horn); he attains that—this is the connection.

Vātābhighātādīhi siyā sakuṇo chinnapakkho, asañjātapakkho vā, idha pana ḍetuṃ samattho sapakkhikova adhippetoti visesadassanatthaṃ pāḷiyaṃ ‘‘pakkhī sakuṇo’’ti vuttaṃ, na tu ‘‘ākāse antalikkhe caṅkamatī’’tiādīsu (paṭi. ma. 3.11) viya pariyāyamattadassanatthanti āha ‘‘pakkhayutto sakuṇo’’ti. Uppatatīti uddhaṃ patati gacchati, pakkhandatīti attho. Vidhunantāti vibhindantā, vicālentā vā. Ajjatanāyāti ajjabhāvatthāya. Tathā svātanāyāti etthāpi. Attano pattaṃ eva bhāro yassāti sapattabhāro. Mamāyanataṇhābhāvena nissaṅgo. Pariggahataṇhābhāvena nirapekkho. Yena kāmanti yattha attano ruci, tattha. Bhāvanapuṃsakaṃ vā etaṃ. Yena yathā pavatto kāmoti hi yenakāmo, taṃ, yathākāmanti attho.

A bird might have its wings broken due to the striking of the wind and so forth, or it might be a bird whose wings have not yet grown. However, here, a bird with wings that is able to fly is intended. Thus, for the purpose of showing this distinction, it is said in the Pāḷi, 'pakkhī sakuṇo.' It is not said for the purpose of merely showing a synonym, as in such texts as 'walks in the sky, in the atmosphere.' Therefore, he said, 'a bird endowed with wings.' 'Uppatati' means it goes flying upwards; it soars. This is the meaning. 'Vidhunantā' means breaking apart, or shaking. 'Ajjatanāya' means for the sake of today. Likewise also in this word 'svātanāya.' He for whom only his own alms-bowl is a burden is 'sapattabhāro.' Through the absence of craving that appropriates as 'mine,' he is unattached. Through the absence of craving for possessions, he is unconcerned. 'Yena kāmaṃ' means: wherever one's inclination is, there. Or, this is a neuter abstract noun. Indeed, 'yenakāmo' is 'the desire that has arisen in whatever way'; that is 'yathākāmaṃ' (according to desire). This is the meaning.

Nīvaraṇappahānakathāvaṇṇanā

The Explanation of the Discourse on Abandoning the Hindrances

216. Pubbe [Pg.118] vuttasseva atthacatukkassa puna sampiṇḍetvā kathanaṃ kimatthanti adhippāyena anuyogaṃ uddharitvā sodheti ‘‘so…pe… kiṃ dassetī’’tiādinā. Paccayasampattinti sambhārapāripūriṃ. Ime cattāroti sīlasaṃvaro indriyasaṃvaro sampajaññaṃ santosoti pubbe vuttā cattāro āraññikassa sambhārā. Na ijjhatīti na sampajjati na saphalo bhavati. Na kevalaṃ anijjhanamattaṃ, atha kho ayampi dosoti dasseti ‘‘tiracchānagatehi vā’’tiādinā. Vattabbataṃ āpajjatīti ‘‘asukassa bhikkhuno araññe tiracchānagatānaṃ viya, vanacarakānaṃ viya ca nivāsanamattameva, na pana araññavāsānucchavikā kāci sammāpaṭipatti atthī’’ti apavādavasena vacanīyabhāvamāpajjati, imassatthassa pana dassanena virujjhanato saddhiṃ-saddo na porāṇoti daṭṭhabbaṃ. Atha vā āraññakehi tiracchānagatehi, vanacaravisabhāgajanehi vā saddhiṃ vippaṭipattivasena vasanīyabhāvaṃ āpajjati. ‘‘Na bhikkhave paṇidhāya araññe vatthabbaṃ, yo vaseyya, āpatti dukkaṭassā’’tiādīsu (pārā. 223) viya hi vatthabba-saddo vasitabbapariyāyo. Tathā hi vibhaṅgaṭṭhakathāyampi vuttaṃ ‘‘evarūpassa hi araññavāso kāḷamakkaṭaacchataracchadīpimigānaṃ aṭavivāsasadiso hotī’’ti (vibha. aṭṭha. 526) adhivatthāti adhivasantā. Paṭhamaṃ bheravasaddaṃ sāventi. Tāvatā apalāyantassa hatthehipi sīsaṃ paharitvā palāpanākāraṃ karontīti ācariyasāriputtattherena kathitaṃ. Evaṃ byatirekato paccayasampattiyā dassitabhāvaṃ pakāsetvā idāni anvayatopi pakāsetuṃ ‘‘yassa panete’’tiādi vuttaṃ. Kathaṃ ijjhatīti āha ‘‘so hī’’tiādi. Kāḷako tilakoti vaṇṇavikārāpanarogavasena aññattha pariyāyavacanaṃ. Vuttañhi –

216. With the intention, 'For what purpose is the statement summarizing again the fourfold meaning previously mentioned?', having raised an inquiry, he clarifies it with the words beginning 'so…pe… kiṃ dasseti'. 'Paccayasampattiṃ' means the fulfillment of the requisites. 'These four' means: the four previously mentioned requisites of a forest-dweller, namely, virtuous restraint, restraint of the senses, clear comprehension, and contentment. 'Na ijjhati' means it is not accomplished, it does not become fruitful. It is not merely a matter of not being accomplished, but indeed, there is also this fault; this meaning he shows with the words beginning 'tiracchānagatehi vā'. 'Vattabbataṃ āpajjati' means he becomes liable to be spoken of by way of censure, thus: 'For such-and-such a monk, dwelling in the forest is merely like the dwelling of animals and like that of forest-rangers, but there is no right practice whatsoever suitable for a forest-dweller.' However, because it conflicts with the showing of this meaning, it should be understood that the word 'saddhiṃ' is not original. Alternatively, he comes to a state of having to dwell together with forest-dwelling animals or with dissimilar people who roam the forest by way of wrong practice. Indeed, as in such texts as 'Monks, one should not dwell in the forest having made a resolution; whoever should dwell, commits an offense of wrong-doing,' the word 'vatthabba' is a synonym for 'vasitabba.' For so it is also said in the commentary to the Vibhaṅga: 'For such a person, dwelling in the forest is like the dwelling in the wilderness of black monkeys, bears, hyenas, leopards, and deer.' 'Adhivatthā' means dwelling over. First, they make them hear a terrifying sound. For one who does not flee at that, having struck his head even with their hands, they make a gesture of driving him away; thus it was said by the Elder Ācariya Sāriputta. Thus, having shown by way of exclusion the state of failure due to the lack of requisites, now, in order to show it also by way of inclusion, the words beginning 'yassa panete' were said. As to 'How is it accomplished?', he said the words beginning 'so hī'. 'Kāḷako tilako' is elsewhere a synonym by way of a disease that causes discoloration. For it is said:

‘‘Dunnāmakañca arisaṃ, chaddiko vamathūrito;

Davathu paritāpotha, tilako tilakāḷako’’ti.

Hemorrhoids and piles, vomiting and nausea; fever and burning anguish, a spot and a black spot.

Tilasaṇṭhānaṃ viya jāyatīti hi tilako, kāḷo hutvā jāyatīti kāḷako. Idha pana paṇṇattivītikkamasaṅkhātaṃ thullavajjaṃ kāḷakasadisattā kāḷakaṃ, micchāvītikkamasaṅkhātaṃ aṇumattavajjaṃ tilakasadisattā tilakanti [Pg.119] ayaṃ viseso. Tanti tathā uppāditaṃ pītiṃ. Vigatabhāvena upaṭṭhānato khayavayavasena sammasanaṃ. Khīyanaṭṭhena hi khayova vigato, viparīto vā hutvā ayanaṭṭhena vayotipi vuccati. Ariyabhūmi nāma lokuttarabhūmi. Itīti ariyabhūmiokkamanato, devatānaṃ vaṇṇabhaṇanato vā, tattha tattha devatānaṃ vacanaṃ sutvā tassa yaso patthaṭoti vuttaṃ hoti, evañca katvā heṭṭhā vuttaṃ ayasapattharaṇampi devatānamārocanavasenāti gahetabbaṃ.

Indeed, because it arises like the shape of a sesame seed, it is 'tilako'; because it arises being black, it is 'kāḷako'. Here, however, the gross offense, reckoned as a transgression of a precept, is 'kāḷakaṃ' because of its similarity to a black spot; and the minute offense, reckoned as a wrong transgression, is 'tilakaṃ' because of its similarity to a sesame-like spot. This is the distinction. 'Taṃ' refers to the joy (pīti) thus produced. Because of its appearance as having ceased, there is contemplation by way of destruction and decay. Indeed, 'khayo' (destruction) is 'vigato' (ceased) in the sense of wasting away; or, being changed, 'vayo' (decay) is also said in the sense of 'going' (ayana). The noble plane is the supramundane plane. The word 'iti' implies that his fame spread either because of his entering the noble plane, or because of the devas speaking his praise, having heard the words of the devas in various places. And for this reason, the spreading of ill-repute mentioned below should also be understood as being by way of announcement by the devas.

Vivitta-saddo janaviveketi āha ‘‘suñña’’nti. Taṃ pana janasaddanigghosābhāvena veditabbaṃ saddakaṇṭakattā jhānassāti dassetuṃ ‘‘appasaddaṃ appanigghosanti attho’’ti vuttaṃ. Janakaggahaṇeneva hi idha jaññaṃ gahitaṃ. Tathā hi vuttaṃ vibhaṅge ‘‘yadeva taṃ appanigghosaṃ, tadeva taṃ vijanavāta’’nti (vibha. 533). Appasaddanti ca pakatisaddābhāvamāha. Appanigghosanti nagaranigghosādisaddābhāvaṃ. Īdisesu hi byañjanaṃ sāvasesaṃ viya, attho pana niravasesoti aṭṭhakathāsu vuttaṃ. Majjhimāgamaṭṭhakathāvaṇṇanāyaṃ (ma. ni. aṭṭha. 3.364) pana ācariyadhammapālatthero evamāha ‘‘appasaddassa parittapariyāyaṃ manasi katvā vuttaṃ ‘byañjanaṃ sāvasesaṃ siyā’ti. Tenāha ‘na hi tassā’tiādi. Appasaddo panettha abhāvatthotipi sakkā viññātuṃ ‘appābādhatañca sañjānāmī’tiādīsu (ma. ni. 1.225) viyā’’ti. Tamatthaṃ vibhaṅgapāḷiyā (vibha. 528) saṃsandanto ‘‘etadevā’’tiādimāha. Etadevāti ca mayā saṃvaṇṇiyamānaṃ nissaddataṃ evāti attho. Santikepīti gāmādīnaṃ samīpepi edisaṃ vivittaṃ nāma, pageva dūreti attho. Anākiṇṇanti asaṅkiṇṇaṃ asambādhaṃ. Yassa senāsanassa samantā gāvutampi aḍḍhayojanampi pabbatagahanaṃ vanagahanaṃ nadīgahanaṃ hoti, na koci avelāya upasaṅkamituṃ sakkoti, idaṃ santikepi anākiṇṇaṃ nāma. Setīti sayati. Āsatīti nisīdati. ‘‘Etthā’’ti iminā sena-saddassa, āsana-saddassa ca adhikaraṇatthabhāvaṃ dasseti, ca-saddena ca tadubhayapadassa catthasamāsabhāvaṃ. ‘‘Tenāhā’’tiādinā vibhaṅgapāḷimeva āharati.

The word 'secluded' (vivitta) occurs in the sense of seclusion from people; therefore, he said 'empty' (suñña). Furthermore, that should be understood by the absence of the sound and clamor of people, because sound is a thorn to jhāna. To show this meaning, it was said, 'The meaning is "with little sound, with little clamor."' Indeed, here what is produced by people (jañña) is understood by the very term 'people' (janaka). For thus it was said in the Vibhaṅga: 'Whatever has little clamor, that is a place without the traffic of people' (Vibh. 533). And by 'with little sound,' he speaks of the absence of ordinary sound. By 'with little clamor,' he speaks of the absence of sounds such as the clamor of a city. Indeed, in such instances, the letter is as if with a remainder, but the meaning is without a remainder; thus it is said in the commentaries. In the subcommentary to the Majjhima Nikāya commentary, however, the Elder Ācariya Dhammapāla said thus: 'Having kept in mind the synonym "paritta" (little) for "appa," it was said, "The letter might be with a remainder." Therefore, he said, "For it is not..." etc. Here, "appa" can also be understood to have the meaning of absence, as in "I perceive the absence of affliction," etc.' (MN 1.225). Connecting that meaning with the Vibhaṅga Pāḷi, he said, 'This very...' etc. And 'this very' means the very soundlessness that is being explained by me. 'Even nearby' means: even near villages and so on, such a place is called secluded; what then to say of one that is far away? This is the meaning. 'Uncrowded' means unmixed, not constricted. A lodging for which, all around for a gāvuta or half a yojana, there is a mountain thicket, a forest thicket, or a river thicket, so that no one is able to approach at an unsuitable time—this is called 'uncrowded' even if it is nearby. 'Seti' means 'he lies down.' 'Āsati' means 'he sits down.' By this word 'ettha,' he shows that the words 'sena' and 'āsana' are in the locative sense, and by the word 'ca,' he shows that the pair of words is a dvanda compound. By 'Therefore, he said...' etc., he brings forth the Vibhaṅga Pāḷi itself.

Idāni tassāyevatthaṃ senāsanappabhedadassanavasena vibhāvetuṃ ‘‘apicā’’tiādi vuttaṃ. Vibhaṅgapāḷiyaṃ nidassananayena sarūpato dassitasenāsanasseva hi ayaṃ vibhāgo. Tattha vihāro pākāraparicchinno sakalo [Pg.120] āvāso. Aḍḍhayogo dīghapāsādo, ‘‘garuḷasaṇṭhānapāsādo’’tipi vadanti. Pāsādo caturassapāsādo. Hammiyaṃ muṇḍacchadanapāsādo. Aṭṭo paṭirājūnaṃ paṭibāhanayoggo catupañcabhūmako patissayaviseso. Māḷo ekakūṭasaṅgahito anekakoṇavanto patissayaviseso. Aparo nayo – vihāro dīghamukhapāsādo. Aḍḍhayogo ekapassachadanakagehaṃ. Tassa kira ekapasse bhitti uccatarā hoti, itarapasse nīcā, tena taṃ ekachadanakaṃ hoti. Pāsādo āyatacaturassapāsādo. Hammiyaṃ muṇḍacchadanakaṃ candikaṅgaṇayuttaṃ. Guhā kevalā pabbataguhā. Leṇaṃ dvārabandhaṃ pabbhāraṃ. Sesaṃ vuttanayameva. ‘‘Maṇḍapoti sākhāmaṇḍapo’’ti (dī. ni. ṭī. 1.216) evaṃ ācariyadhammapālattherena, aṅguttaraṭīkākārena ca ācariyasāriputtattherena vuttaṃ.

Now, to make the meaning of that very text clear by way of showing the distinctions of lodgings, 'Furthermore...' etc., was said. Indeed, this is the classification of only those lodgings shown in their own form by way of example in the Vibhaṅga Pāḷi. Therein, a 'vihāra' is the entire monastery demarcated by a wall. An 'aḍḍhayoga' is a long mansion; they also say it is a mansion in the shape of a garuḍa's wing. A 'pāsāda' is a square mansion. A 'hammiya' is a mansion with a flat-topped roof. An 'aṭṭa' is a special kind of residence, of four or five stories, suitable for repelling opposing kings. A 'māḷa' is a special kind of residence reckoned by a single pinnacle and having many corners. Another method: a 'vihāra' is a mansion with a long facade. An 'aḍḍhayoga' is a house with a roof on one side. It is said that on one side of it the wall is higher, and on the other side it is lower; therefore, it has a single-sloped roof. A 'pāsāda' is a long, square mansion. A 'hammiya' is a flat-topped mansion furnished with a moonlit terrace. A 'guhā' is simply a mountain cave. A 'leṇa' is a mountain slope furnished with a doorframe. The remainder is just as has been explained. 'A maṇḍapa is a pavilion of branches'; thus it was said by the Elder Ācariya Dhammapāla and by the author of the Aṅguttara Ṭīkā, the Elder Ācariya Sāriputta.

Vibhaṅgaṭṭhakathāyaṃ (vibha. aṭṭha. 527) pana vihāroti samantā parihārapathaṃ, antoyeva ca rattiṭṭhānadivāṭṭhānāni dassetvā katasenāsanaṃ. Aḍḍhayogoti supaṇṇavaṅkagehaṃ. Pāsādoti dve kaṇṇikāni gahetvā kato dīghapāsādo. Aṭṭoti paṭirājādipaṭibāhanatthaṃ iṭṭhakāhi kato bahalabhittiko catupañcabhūmako patissayaviseso. Māḷoti bhojanasālāsadiso maṇḍalamāḷo. Vinayaṭṭhakathāyaṃ pana ‘‘ekakūṭasaṅgahito caturassapāsādo’’ti (pārā. aṭṭha. 2.482-487) vuttaṃ. Leṇanti pabbataṃ khaṇitvā vā pabbhārassa appahonakaṭṭhāne kuṭṭaṃ uṭṭhāpetvā vā katasenāsanaṃ. Guhāti bhūmidari vā yattha rattindivaṃ dīpaṃ laddhuṃ vaṭṭati, pabbataguhā vā bhūmiguhā vāti vuttaṃ.

But in the Vibhaṅga Aṭṭhakathā, a 'vihāra' is a lodging made by providing a surrounding path all around and, within, places for the night and places for the day. An 'aḍḍhayoga' is a house with a curved roof like a supaṇṇa's wing. A 'pāsāda' is a long mansion made with two pinnacles. An 'aṭṭa' is a special kind of residence made with bricks for the purpose of repelling opposing kings and others, having thick walls and four or five stories. A 'māḷa' is a circular hall similar to a dining hall. But in the Vinaya Aṭṭhakathā it is said: 'a square mansion reckoned by a single pinnacle.' A 'leṇa' is a lodging made either by digging into a mountain or by erecting a wall in a place on a mountain slope where there is not enough space. A 'guhā' is said to be either a fissure in the earth where it is suitable to have a lamp day and night, or a mountain cave, or an earth cave.

Taṃ āvasathabhūtaṃ patissayasenāsanaṃ viharitabbaṭṭhena, vihāraṭṭhānaṭṭhena ca vihārasenāsanaṃ nāma. Masārakādicatubbidho mañco. Tathā pīṭhaṃ. Uṇṇabhisiādipañcavidhā bhisi. Sīsappamāṇaṃ bimbohanaṃ. Vitthārato vidatthicaturaṅgulatā, dīghato mañcavitthārappamāṇatā cettha sīsappamāṇaṃ. Masārakādīni mañcapīṭhabhāvato, bhisiupadhānañca mañcapīṭhasambandhato mañcapīṭhasenāsanaṃ. Mañcapīṭhabhūtañhi senāsanaṃ, mañcapīṭhasambandhañca sāmaññaniddesena, ekasesena vā ‘‘mañcapīṭhasenāsana’’nti vuccati. Ācariyasāriputtattheropi evameva vadati. Ācariyadhammapālattherena pana ‘‘mañcapīṭhasenāsananti mañcapīṭhañceva mañcapīṭhasambandhasenāsanañcā’’ti (dī. ni. ṭī. 1.216) vuttaṃ. Cimilikā [Pg.121] nāma sudhāparikammakatāya bhūmiyā vaṇṇānurakkhaṇatthaṃ paṭakhaṇḍādīhi sibbetvā katā. Cammakhaṇḍo nāma sīhabyagghadīpitaracchacammādīsupi yaṃ kiñci cammaṃ. Aṭṭhakathāsu (pāci. aṭṭha. 112; vi. saṅga. aṭṭha. 82) hi senāsanaparibhoge paṭikkhittacammaṃ na dissati. Tiṇasanthāroti yesaṃ kesañci tiṇānaṃ santhāro. Eseva nayo paṇṇasanthārepi. Cimilikādi bhūmiyaṃ santharitabbatāya santhatasenāsanaṃ. Yattha vā pana bhikkhū paṭikkamantīti ṭhapetvā vā etāni mañcādīni yattha bhikkhū sannipatanti, sabbametaṃ senāsanaṃ nāmāti evaṃ vuttaṃ avasesaṃ rukkhamūlādipaṭikkamitabbaṭṭhānaṃ abhisaṅkharaṇābhāvato kevalaṃ sayanassa, nissajjāya ca okāsabhūtattā okāsasenāsanaṃ. Senāsanaggahaṇenāti ‘‘vivittaṃ senāsana’’nti iminā senāsanasaddena vivittasenāsanassa vā ādānena, vacanena vā gahitameva sāmaññajotanāya visese avaṭṭhānato, visesatthinā ca visesassa payujjitabbato.

That lodging (senāsana), being a dwelling place (āvasatha) and a place of reliance (patissaya), is called a vihārasenāsana because of its meaning as 'that which is to be dwelt in' and as 'a dwelling place.' The bed (mañca) is of four kinds, such as the masāraka bed. Similarly, the bench (pīṭha). The mattress (bhisi) is of five kinds, such as the woolen mattress. The pillow (bimbohana) is of head-size. Herein, 'head-size' means: in width, a span and four fingers, and in length, the measure of the bed's width. Because the masāraka and other items are beds and benches, and because the mattress and cushion are connected to the bed and bench, they are called 'bed-and-bench lodgings' (mañcapīṭhasenāsana). Indeed, the lodging which is a bed or bench, and the mattress and pillow which are connected to a bed or bench, are called 'bed-and-bench lodging' either by way of general designation or by way of elliptical compound. The elder Ācariya Sāriputta also speaks thus. However, the elder Ācariya Dhammapāla says: '“Bed-and-bench lodging” means both the bed or bench itself and the lodging connected to the bed or bench.' The cimilikā is made by sewing together pieces of cloth, such as rags, for the purpose of preserving the appearance of a plastered floor. The cammakhaṇḍa refers to any piece of leather, such as the hides of lions, tigers, leopards, or hyenas. Indeed, in the commentaries, prohibited leather is not found in the use of lodgings. The grass mat (tiṇasanthāra) is a spread made of any kind of grass. The same method applies to the leaf mat (paṇṇasanthāra). The cimilikā and similar items, because they are to be spread on the ground, are called 'spread lodgings' (santhatasenāsana). Alternatively, regarding the phrase 'or wherever monks retreat,' setting aside these items such as beds, it is said: 'Wherever monks assemble, all that is called a lodging.' The remaining places for retreat, such as the foot of a tree, because of the absence of preparation and because they are merely a space for lying down and for sitting, are called 'space-lodgings' (okāsasenāsana). By 'the taking of a lodging' (senāsanaggahaṇena): by this word senāsana in the phrase 'a secluded lodging' (vivittaṃ senāsanaṃ), or by the taking or mentioning of a secluded lodging, it is indeed taken. This is because of the establishment in the specific by a general indication, and because a specific term ought to be used by one who desires a specific meaning.

Yadevaṃ kasmā ‘‘arañña’’ntiādi puna vuttanti anuyogena ‘‘idha panassā’’tiādimāha. Evaṃ gahitesupi senāsanesu yathāvuttassa bhikkhuno anucchavikameva senāsanaṃ dassetukāmattā puna evaṃ vuttanti adhippāyo. ‘‘Bhikkhunīnaṃ vasena āgata’’nti idaṃ vinaye āgatameva sandhāya vuttaṃ, na abhidhamme. Vinaye hi gaṇamhāohīyanasikkhāpade (pāci. 691) bhikkhunīnaṃ āraññakadhutaṅgassa paṭikkhittattā idampi ca tāsaṃ araññaṃ nāma, na pana pañcadhanusatikaṃ pacchimaṃ araññameva senāsanaṃ, idampi ca tāsaṃ gaṇamhāohīyanāpattikaraṃ, na tu pañcadhanusatikādimeva araññaṃ. Vuttañhi tattha –

In response to the inquiry, 'If so, why is “forest” (arañña) and so forth repeated?' it is said, 'But here, for him,' and so on. The intention is that even though lodgings have been thus taken, it is repeated again in this way to show the lodging appropriate for the monk as previously described. 'Arrived by way of the bhikkhunīs'—this is stated with reference to what is found in the Vinaya, not in the Abhidhamma. For in the Vinaya, in the training rule concerning being left behind by the group, because the forest-dwelling ascetic practice (āraññakadhutaṅga) is prohibited for bhikkhunīs, this too is called a forest for them. And for them, a lodging is not only the forest of a final five hundred bow-lengths; this forest too causes them to incur an offense for being left behind by the group, and not only the forest of five hundred bow-lengths and so on. For it is said there:

‘‘Ekā vā gaṇamhā ohīyeyyāti agāmake araññe dutiyikāya bhikkhuniyā dassanūpacāraṃ vā savanūpacāraṃ vā vijahantiyā āpatti thullaccayassa, vijahite āpatti saṅghādisesassā’’ti.

“If a bhikkhunī, even alone, should be left behind by the group in a villageless forest, for her who is abandoning the range of sight or the range of hearing of a companion bhikkhunī, there is an offense of grave fault (thullaccaya); when it has been abandoned, there is an offense of saṅghādisesa.”

Vinayaṭṭhakathāsupi (pāci. aṭṭha. 692) hi tathāva attho vuttoti. Abhidhamme pana ‘‘araññanti nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) āgataṃ. Vinayasuttantā hi ubhopi pariyāyadesanā nāma, abhidhammo pana nippariyāyadesanā, tasmā yaṃ na gāmapadesantogadhaṃ, taṃ araññanti nippariyāyena dassetuṃ tathā vuttaṃ. Indakhīlā bahi nikkhamitvā yaṃ ṭhānaṃ pavattaṃ[Pg.122], sabbametaṃ araññaṃ nāmāti cettha attho. Āraññakaṃ nāma…pe… pacchimanti idaṃ pana suttantanayena āraññakasikkhāpade (pārā. 652) āraññikaṃ bhikkhuṃ sandhāya vuttaṃ imassa bhikkhuno anurūpaṃ, tasmā visuddhimagge dhutaṅganiddese (visuddhi. 1.19) yaṃ tassa lakkhaṇaṃ vuttaṃ, taṃ yuttameva, ato tattha vuttanayena gahetabbanti adhippāyo.

Indeed, in the Vinaya commentaries as well, the meaning is stated in the same way. However, in the Abhidhamma, it is said: '“The wilderness” (arañña) means having gone out beyond the boundary post (indakhīla)—all this is the wilderness.' Indeed, both the Vinaya and the Suttanta are termed 'discourses with elaboration' (pariyāyadesanā), whereas the Abhidhamma is termed 'discourse without elaboration' (nippariyāyadesanā). Therefore, to show without elaboration that whatever is not included within a village area is wilderness, it is stated thus. The meaning here is: having gone out beyond the boundary post, whatever place exists—all this is called wilderness. ‘A forest-dweller’ (āraññakaṃ)… and so on… ‘the final’ (pacchimaṃ)—this, however, is said according to the Suttanta method in the training rule on the forest-dweller, with reference to a forest-dwelling monk; it is suitable for this monk. Therefore, whatever characteristic of that forest is stated in the Visuddhimagga in the exposition of the ascetic practices, that is indeed correct. Therefore, the intention is that it should be understood according to the method stated there.

Sandacchāyanti sītacchāyaṃ. Tenāha ‘‘tattha hī’’tiādi. Rukkhamūlanti rukkhasamīpaṃ. Vuttañhetaṃ ‘‘yāvatā majjhanhike kāle samantā chāyā pharati, nivāte paṇṇāni nipatanti, ettāvatā rukkhamūla’’nti. Pabbatanti suddhapāsāṇasuddhapaṃsuubhayamissakavasena tividhopi pabbato adhippeto, na silāmayo eva. Sela-saddo pana avisesato pabbatapariyāyoti katvā evaṃ vuttaṃ. ‘‘Tattha hī’’tiādinā tadubhayassa anurūpataṃ dasseti. Disāsu khāyamānāsūti dasasu disāsu abhimukhībhāvena dissamānāsu. Tathārūpenapi kāraṇena siyā cittassa ekaggatāti etaṃ vuttaṃ, sabbadisāhi āgatena vātena bījiyamānabhāvahetudassanatthanti keci. Kaṃ vuccati udakaṃ pipāsavinodanassa kārakattā. ‘‘Yaṃ nadītumbantipi nadīkuñjantipi vadanti, taṃ kandaranti apabbatapadesepi vidugganadīnivattanapadesaṃ kandaranti dassetī’’ti (vibha. mūlaṭī. 530) ācariyānandatthero, teneva viññāyati ‘‘nadītumbanadīkuñjasaddā nadīnivattanapadesavācakā’’ti. Nadīnivattanapadeso ca nāma nadiyā nikkhamanaudakena puna nivattitvā gato viduggapadeso. ‘‘Apabbatapadesepī’’ti vadanto pana aṭṭhakathāyaṃ nidassanamattena paṭhamaṃ pabbatapadesanti vuttaṃ, yathāvutto pana nadīpadesopi kandaro evāti dasseti.

'Sandacchāya' means 'cool shade.' Hence, he said, 'There, indeed,' and so on. 'Rukkhamūla' means 'near the tree.' And this has been said: 'As far as the shadow spreads at midday, and as far as the leaves fall in a windless place, that much is the foot of the tree.' By 'pabbata' (mountain), a mountain of three kinds is intended—pure rock, pure earth, or a mixture of both—not one made of rock alone. The word 'sela,' however, is a general synonym for 'pabbata,' and it is for this reason that it is stated thus. By 'There, indeed,' and so on, he shows the suitability of both. 'Disāsu khāyamānāsu' means 'when the directions are visible,' that is, when they are seen face-to-face in the ten directions. It is said that even by such a reason, one-pointedness of mind may arise. Some say this is stated to show the cause of being fanned by winds coming from all directions. Water is called 'kaṃ' because it is the agent for dispelling thirst. The venerable teacher Ānanda says: 'What they call a “nadītumba” or a “nadīkuñja,” that is a “kandara” (ravine); he shows that even in a non-mountainous region, a place difficult to traverse where a river turns back is called a “kandara.”' By this, it is understood that the words 'nadītumba' and 'nadīkuñja' are terms for a place where a river turns back. And a place where a river turns back is a region difficult to traverse where the water, having flowed out from the river, goes after turning back again. By saying 'even in a non-mountainous region,' he shows that although the commentary first mentioned a mountainous region by way of example, a river region as described is also a ravine.

‘‘Tattha hī’’tiādināpi nidassanamatteneva tassānurūpabhāvamāha. Ussāpetvāti puñjaṃ katvā. ‘‘Dvinnaṃ pabbatānampi āsannatare ṭhitānaṃ ovarakādisadisaṃ vivaraṃ hoti, ekasmiṃyeva pana pabbate umaṅgasadisa’’nti vadanti ācariyā. Ekasmiṃyeva hi umaṅgasadisaṃ antoleṇaṃ hoti upari paṭicchannattā, na dvīsu tathā appaṭicchannattā, tasmā ‘‘umaṅgasadisa’’nti idaṃ ‘‘ekasmiṃ yevā’’ti iminā sambandhanīyaṃ. ‘‘Mahāvivara’’nti idaṃ pana ubhayehipi. Umaṅgasadisanti ca ‘‘suduṅgāsadisa’’nti (dī. ni. ṭī. 1.216) ācariyena vuttaṃ. Suduṅgāti hi bhūmigharassetaṃ [Pg.123] adhivacanaṃ, ‘‘taṃ gahetvā suduṅgāya ravantaṃ yakkhinī khipī’’tiādīsu viya. Manussānaṃ anupacāraṭṭhānanti pakatisañcāravasena manussehi na sañcaritabbaṭṭhānaṃ. Kassanavappanādivasena hi pakatisañcārapaṭikkhepo idhādhippeto. Tenāha ‘‘yattha na kasanti na vapantī’’ti. Ādisaddena pana ‘‘vanapatthanti vanasaṇṭhānametaṃ senāsanānaṃ adhivacanaṃ, vanapatthanti bhīsanakānametaṃ, vanapatthanti salomahaṃsānametaṃ, vanapatthanti pariyantānametaṃ, vanapatthanti na manussūpacārānametaṃ senāsanānaṃ adhivacana’’nti (vibha. 531) imaṃ vibhaṅgapāḷisesaṃ saṅgaṇhāti. Patthoti hi pabbatassa samānabhūmi, yo ‘‘sānū’’tipi vuccati, tassadisattā pana manussānamasañcaraṇabhūtaṃ vanaṃ, tasmā patthasadisaṃ vanaṃ vanapatthoti visesanaparanipāto daṭṭhabbo. Sabbesaṃ sabbāsu disāsu abhimukho okāso abbhokāsoti āha ‘‘acchanna’’nti, kenaci chadanena antamaso rukkhasākhāyapi na chāditanti attho. Daṇḍakānaṃ upari cīvaraṃ chādetvā katā cīvarakuṭi. Nikkaḍḍhitvāti nīharitvā. Antopabbhāraleṇasadiso palālarāsiyeva adhippeto, itarathā tiṇapaṇṇasanthārasaṅgopi siyāti vuttaṃ ‘‘pabbhāraleṇasadise ālaye’’ti, pabbhārasadise, leṇasadise vāti attho. Gacchagumbādīnampīti pi-saddena purimanayaṃ sampiṇḍeti.

Also by 'There, indeed,' and so on, he states its suitability merely by way of example. 'Ussāpetvā' means 'having heaped up.' The teachers say: 'Between two mountains standing very close, there is an opening like a chamber or similar, but on a single mountain, it is like a tunnel.' For on a single mountain, there is an inner cave like a tunnel because it is covered over, but not so between two, as it is not covered in that way. Therefore, 'like a tunnel' should be connected with 'on a single one.' 'A great opening,' however, applies to both. And 'like a tunnel' is said by the teacher to be 'like a suduṅgā.' For 'suduṅgā' is a term for an underground chamber, as in passages such as: 'Seizing him, the yakkhinī threw him, while he was crying, into the suduṅgā.' 'A place not frequented by humans' means a place where humans do not travel by way of normal wandering. For here, the prohibition of normal wandering is intended in the sense of ploughing, sowing, and so on. Hence, he said, 'where they do not plough or sow.' By the word 'ādi' (and so on), he includes the remainder of the Vibhaṅga Pāḷi passage: '“Vanapattha” (forest tract) is a term for dwellings situated in a forest; “vanapattha” is a term for terrifying dwellings; “vanapattha” is a term for hair-raising dwellings; “vanapattha” is a term for remote dwellings; “vanapattha” is a term for dwellings not frequented by humans.' For 'pattha' is the level ground of a mountain, which is also called 'sānu.' A forest, however, being like that, is a place where humans do not wander. Therefore, a forest like a 'pattha' is a 'vanapattha'; this should be seen as a compound where the qualifying word comes after. An open space facing all directions is an 'abbhokāsa' (open air); therefore, he said 'acchanna' (uncovered). The meaning is that it is not covered by any covering, not even by a tree branch at the very least. A 'cīvarakuṭi' (robe-dwelling) is one made by spreading a robe over sticks. 'Nikkaḍḍhitvā' means 'having removed.' Only a heap of straw like an inner mountain-slope cave is intended. Otherwise, it might also include a spread of grass and leaves, thus it is said 'in a dwelling like a mountain-slope cave,' meaning like a mountain slope or like a cave. In 'gacchagumbādīnampi,' the particle 'pi' summarizes the previous method.

Piṇḍapātassa pariyesanaṃ piṇḍapāto uttarapadalopena, tato paṭikkanto piṇḍapātapaṭikkantoti āha ‘‘piṇḍapātapariyesanato paṭikkanto’’ti. Pallaṅkanti ettha pari-saddo ‘‘samantato’’ti etasmiṃ atthe, tasmā parisamantato aṅkanaṃ āsanaṃ pallaṅko ra-kārassa la-kāraṃ, dvibhāvañca katvā yathā ‘‘palibuddho’’ti, (mi. pa. 6.3.6) samantabhāvo ca vāmoruṃ, dakkhiṇoruñca samaṃ ṭhapetvā ubhinnaṃ pādānaṃ aññamaññasambandhanakaraṇaṃ. Tenāha ‘‘samantato ūrubaddhāsana’’nti. Ūrūnaṃ bandhanavasena nisajjāva idha pallaṅko, na āharimehi vāḷehi katoti vuttaṃ hoti. Ābhujitvāti ca yathā pallaṅkavasena nisajjā hoti, tathā ubho pāde ābhugge samiñjite katvā, taṃ pana ubhinnaṃ pādānaṃ tathābandhatākaraṇamevāti āha ‘‘bandhitvā’’ti. Ujuṃ kāyanti ettha kāya-saddo uparimakāyavisayo heṭṭhimakāyassa anujukaṃ ṭhapanassa nisajjāvacaneneva viññāpitattāti vuttaṃ ‘‘uparimaṃ sarīraṃ ujuṃ ṭhapetvā’’ti. Taṃ pana uparimakāyassa [Pg.124] ujukaṃ ṭhapanaṃ sarūpato dasseti ‘‘aṭṭhārasā’’tiādinā, aṭṭhārasannaṃ piṭṭhikaṇṭakaṭṭhikānaṃ koṭiyā koṭiṃ paṭipādanameva tathā ṭhapananti adhippāyo.

The search for almsfood (`piṇḍapātassa pariyesanaṃ`) is called 'piṇḍapāta' by elision of the latter word. One who has returned from that is 'piṇḍapātapaṭikkanta,' hence it is said, 'returned from seeking almsfood.' Here, in 'pallaṅka', the prefix 'pari-' has the meaning 'all around.' Therefore, 'pallaṅka' is a sitting (āsanaṃ) that is a 'bending' (aṅkanaṃ) all around (parisamantato), formed by changing the 'r' sound to 'l' and duplicating it, as in 'palibuddha.' The 'all-around' aspect refers to placing the left thigh and right thigh evenly and bringing the two feet into connection with each other. Hence, it is said, 'a seat with the thighs bound all around.' It is meant that here, 'pallaṅka' refers to the sitting by means of binding the thighs, not a seat made with captivating wild animal figures. 'Ābhujitvā' means 'having bent and contracted both feet,' sitting in the manner of a 'pallaṅka.' This is simply the act of binding both feet together in such a way, hence it is said, 'having bound.' Here, the word 'kāya' in 'ujuṃ kāyaṃ' refers to the upper body, because the placing of the lower body in a bent position is already made known by the word 'sitting.' Thus, it is said, 'having held the upper body straight.' This holding the upper body straight is shown in its own form by the phrase beginning with 'aṭṭhārasā'; the intention is that such placement is precisely the alignment of the eighteen spinal vertebrae, end to end.

Idāni tathā ṭhapanassa payojanaṃ dassento ‘‘evañhī’’tiādimāha. Tattha evanti tathā ṭhapane sati, iminā vā tathāṭhapanahetunā. Na paṇamantīti na onamanti. ‘‘Athassā’’tiādi pana paramparapayojanadassanaṃ. Athāti evaṃ anonamane. Vedanāti piṭṭhigilānādivedanā. Na paripatatīti na vigacchati vīthiṃ na vilaṅgheti. Tato eva pubbenāparaṃ visesappattiyā kammaṭṭhānaṃ vuddhiṃ phātiṃ vepullaṃ upagacchati. Parisaddo cettha abhisaddapariyāyo abhimukhatthoti vuttaṃ ‘‘kammaṭṭhānābhimukha’’nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho. Parisaddassa samīpatthataṃ dasseti ‘‘mukhasamīpe vā katvā’’ti iminā, mukhassa samīpe viya citte nibaddhaṃ upaṭṭhāpanavasena katvāti vuttaṃ hoti. Parisaddassa samīpatthataṃ vibhaṅgapāḷiyā (vibha. 537) sādhetuṃ ‘‘tenevā’’tiādi vuttaṃ. Nāsikaggeti nāsapuṭagge. Mukhanimittaṃ nāma uttaroṭṭhassa vemajjhappadeso, yattha nāsikavāto paṭihaññati.

Now, wishing to show the purpose of placing the body thus, he said, “For thus…,” and so on. Therein, “thus” means: when it is placed in that way, or, because of this reason for placing it thus. “They do not bend down” means they do not incline. The words “Then, for him…” and so on show the successive purpose. “Then” means when there is no bending in this way. “Sensation” means sensation such as pain and stiffness of the back. “It does not fall away” means it does not depart from the meditation subject; it does not leap over the path. Precisely for that reason, the meditation subject, with the latter part attaining distinction from the former, reaches growth, increase, and expansion. Herein, the word “pari” is a synonym for “abhi,” having the meaning of “facing”; therefore, it was said, “facing the meditation subject.” The meaning is: having prevented the mind from the many external objects and having placed only the meditation subject foremost. He shows the meaning of “pari” as “proximity” with the phrase, “or having placed it near the mouth.” This means: having made it established in the mind by way of causing it to appear constantly bound, as if near the mouth. “At the tip of the nose” means at the tip of the nostril. The “mouth-sign” is the middle region of the upper lip, where the wind from the nose strikes.

Ettha ca yathā ‘‘vivittaṃ senāsanaṃ bhajatī’’tiādinā (vibha. 508) bhāvanānurūpaṃ senāsanaṃ dassitaṃ, evaṃ ‘‘nisīdatī’’ti iminā alīnānuddhaccapakkhiko santo iriyāpatho dassito, ‘‘pallaṅkaṃ ābhujitvā’’ti iminā nisajjāya daḷhabhāvo, ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti iminā ārammaṇapariggahaṇūpāyoti. Pari-saddo pariggahaṭṭho ‘‘pariṇāyikā’’tiādīsu (dha. sa. 16) viya. Mukha-saddo niyyānaṭṭho ‘‘suññatavimokkhamukha’’ntiādīsu viya. Paṭipakkhato nikkhamanameva hi niyyānaṃ. Asammosanabhāvo upaṭṭhānaṭṭho. Tatrāti paṭisambhidānaye. Pariggahitaniyyānanti sabbathā gahitāsammosatāya pariggahitaṃ, pariccattasammosapaṭipakkhatāya ca niyyānaṃ satiṃ katvā, paramaṃ satinepakkaṃ upaṭṭhapetvāti vuttaṃ hoti. Ayaṃ ācariyadhammapālattherassa, ācariyasāriputtattherassa ca mati. Atha vā ‘‘kāyādīsu suṭṭhupavattiyā pariggahitaṃ, tato eva ca niyyānabhāvayuttaṃ, kāyādipariggahaṇañāṇasampayuttatāya vā pariggahitaṃ, tatoyeva ca niyyānabhūtaṃ [Pg.125] upaṭṭhānaṃ katvāti attho’’ti ayaṃ ācariyānandattherassa (vibha. mūlaṭī. 537) mati.

Herein, just as by the words “he resorts to a secluded lodging,” etc., a lodging suitable for meditation is shown, so by “he sits down,” a tranquil posture that is on the side of being neither sluggish nor restless is shown. By “having folded his legs crosswise,” the firmness of the sitting posture is shown. By “having established mindfulness at the forefront,” the method for grasping the meditation object is shown; thus it should be understood. The word “pari” has the meaning of grasping, as in “pariṇāyikā,” etc. The word “mukha” has the meaning of an outlet, as in “the outlet to liberation through emptiness,” etc. Indeed, an outlet is simply the departure from opposing states. The state of non-bewilderment is the meaning of “establishment” (upaṭṭhāna). “Therein” refers to the method of the Paṭisambhidāmagga. “Grasped as an outlet” means: having made mindfulness that is both grasped by means of the non-bewilderment of the apprehended object in every way, and an outlet by means of having abandoned the opposing factor of confusion, it means that supreme mindfulness and discernment are established. This is the opinion of the Elder Ācariya Dhammapāla and the Elder Ācariya Sāriputta. Alternatively: “The meaning is: having made an establishment that is grasped through its proper occurrence in the body, etc., and is endowed with the nature of an outlet from that very thing; or, that is grasped through its association with the knowledge that comprehends the body, etc., and from that very thing has become an outlet.” This is the opinion of the Elder Ācariya Ānanda.

217. Abhijjhāyati gijjhati abhikaṅkhati etāyāti abhijjhā, kāmacchandanīvaraṇaṃ. Luccanaṭṭhenāti bhijjanaṭṭhena, khaṇe khaṇe bhijjanaṭṭhenāti atthoti ācariyadhammapālattherena, (dī. ni. ṭī. 1.217) aṅguttaraṭīkākārena ca ācariyasāriputtattherena vuttaṃ. Suttesu ca dissati ‘‘luccatīti kho bhikkhu lokoti vuccati. Kiñca luccati? Cakkhu kho bhikkhu luccati, rūpā luccanti, cakkhuviññāṇaṃ luccatī’’tiādi. (Saṃ. ni. 4.82) abhidhammaṭṭhakathāyaṃ, (dha. sa. aṭṭha. 7-13) pana idha ca adhunā potthake ‘‘luccanapaluccanaṭṭhenā’’ti likhitaṃ. Tattha luccanameva paluccanapariyāyena visesetvā vuttaṃ. Lucasaddo hi apekkhanādiatthopi bhavati ‘‘oloketī’’tiādīsu, bhijjanapabhijjanaṭṭhenāti attho. Vaṃsatthapakāsiniyaṃ pana vuttaṃ ‘‘khaṇabhaṅgavasena luccanasabhāvato, cutibhaṅgavasena ca paluccanasabhāvato loko nāmā’’ti (vaṃsatthapakāsiniyaṃ nāma mahāvaṃsaṭīkāyaṃ paṭhamaparicchede pañcamagāthā vaṇṇanāyaṃ) keci pana ‘‘bhijjanauppajjanaṭṭhenā’’ti atthaṃ vadanti. Āhaccabhāsitavacanatthena virujjhanato, lucasaddassa ca anuppādavācakattā ayuttamevetaṃ. Apica ācariyehipi ‘‘luccanapaluccanaṭṭhenā’’ti pāṭhameva ulliṅgetvā tathā attho vutto siyā, pacchā pana paramparābhatavasena pamādalekhattā tattha tattha na diṭṭhoti daṭṭhabbaṃ, na luccati na paluccatīti yo gahitopi tathā na hoti, sveva loko, aniccānupassanāya vā luccati bhijjati vinassatīti gahetabbova lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā, dukkhasaccaṃ vā lokoti vuttaṃ ‘‘pañcupādānakkhandhā loko’’ti. Evaṃ tattha tattha vacanatopi yathāvutto kesañci attho na yuttoti.

217. By this, one covets, craves, and longs; thus it is 'abhijjhā' (covetousness); this refers to the hindrance of sensual desire. 'In the sense of breaking' means in the sense of perishing, in the sense of perishing moment by moment; this is the meaning. This was stated by the Elder Ācariya Dhammapāla and by the Elder Ācariya Sāriputta, the author of the Aṅguttara-ṭīkā. And in the Suttas it is seen: '“It breaks,” monk, is why it is called “world.” And what breaks? The eye, monk, breaks; forms break; eye-consciousness breaks,' and so on. However, in the Abhidhamma commentary, and here in this Sāmaññaphala Sutta commentary, it is now written in the book: 'in the sense of breaking and crumbling.' Therein, 'breaking' (luccana) itself is specified by its synonym 'crumbling' (paluccana). Indeed, the word 'luca' can also have the meaning of looking, etc., as in 'oloketi' (he looks), but here the meaning is 'in the sense of breaking and shattering.' In the Vaṃsatthappakāsinī, however, it is said: 'It is called “world” (loka) because of its nature of breaking (luccana) by way of momentary dissolution, and because of its nature of crumbling (paluccana) by way of dissolution at death.' But some say the meaning is 'in the sense of breaking and arising.' This is incorrect because it contradicts the authoritative statement of the Blessed One and because the word 'luca' does not mean 'arising.' Moreover, the commentators themselves may have skipped over the reading 'in the sense of breaking and crumbling' and stated the meaning thus, but later, due to being handed down through tradition and careless copying, it was not seen in those places; this should be understood. That which, though it is grasped as 'it does not break, it does not crumble,' is not so—that very thing is the world. Or, by means of the contemplation of impermanence, 'it breaks, it shatters, it perishes'—that which is to be apprehended thus is the world. Therefore, for the supramundane states, which are devoid of that apprehension, there is no 'world-ness.' Or, the truth of suffering is the world; therefore it was said, 'The five aggregates of clinging are the world.' Thus, also on account of statements in various places, the aforesaid meaning given by some is not correct; so it should be understood.

Tasmāti pañcupādānakkhandhānameva lokabhāvato. Vikkhambhanavasenāti ettha vikkhambhanaṃ tadaṅgappahānavaseneva anuppādanaṃ appavattanaṃ, na pana vikkhambhanappahānavasena paṭipakkhānaṃ suṭṭhupahīnaṃ. ‘‘Pahīnattā’’ti hi tathāpahīnasadisataṃ eva sandhāya vuttaṃ. Kasmāti ce? Jhānassa anadhigatattā. Evaṃ pana pubbabhāgabhāvanāya tathā pahānatoyevetaṃ cittaṃ vigatābhijjhaṃ nāma, na [Pg.126] tu cakkhuviññāṇamiva sabhāvato abhijjhāvirahitattāti dassetuṃ ‘‘na cakkhuviññāṇasadisenā’’ti vuttaṃ. Yathā tanti ettha tanti nipātamattaṃ, taṃ cittaṃ vā. Adhunā muñcanassa, anāgate ca puna anādānassa karaṇaṃ parisodhanaṃ nāmāti vuttaṃ hoti. Yathā ca imassa cittassa pubbabhāgabhāvanāya parisodhitattā vigatābhijjhatā, evaṃ abyāpannatā, vigatathinamiddhatā, anuddhatatā, nibbicikicchatā ca veditabbāti nidassento ‘‘byāpādapadosaṃ pahāyātiādīsupi eseva nayo’’ti āha. Pūtikummāsādayoti ābhidosikayavakummāsādayo. Purimapakatinti parisuddhapaṇḍarasabhāvaṃ, iminā vikāramāpajjatīti atthaṃ dasseti. Vikārāpattiyāti purimapakativijahanasaṅkhātena vikāramāpajjanena. ‘‘Ubhaya’’ntiādinā tulyatthasamāsabhāvamāha. ‘‘Yā tasmiṃ samaye cittassa akallatā’’tiādinā (dha. sa. 1162; vibha. 546) thinassa, ‘‘yā tasmiṃ samaye kāyassa akallatā’’tiādinā ca middhassa abhidhamme niddiṭṭhattā ‘‘thinaṃ cittagelaññaṃ, middhaṃ cetasikagelañña’’nti vuttaṃ. Satipi hi thinamiddhassa aññamaññaṃ avippayoge cittakāyalahutādīnaṃ viya cittacetasikānaṃ yathākkamaṃ taṃtaṃvisesassa yā tesaṃ akallatādīnaṃ visesapaccayatā, ayametesaṃ sabhāvoti daṭṭhabbaṃ. Diṭṭhāloko nāma passito rattiṃ candālokadīpālokaukkālokādi, divā ca sūriyālokādi. Rattimpi divāpi tassa sañjānanasamatthā saññā ālokasaññā, tassā ca vigatanīvaraṇāya parisuddhāya atthitā idha adhippetā. Atisayatthavisiṭṭhassa hi atthiatthassa avabodhako ayamīkāroti dassento ‘‘rattimpī’’tiādimāha, vigatathinamiddhabhāvassa kāraṇattā cetaṃ vuttaṃ. Suttesu pākaṭovāyamattho.

Therefore, it is because of the state of being the world of only the five aggregates of clinging. In the phrase 'by the power of suppression': here, suppression means the non-arising and non-occurrence only by means of temporary abandonment, not, however, the thorough abandoning of opposing factors by means of suppression-abandonment. For the phrase 'because of being abandoned' is said with reference only to the state of being similar to that which is so abandoned. If it is asked, 'Why?', it is because of the non-attainment of jhāna. Thus, it is only because of being so abandoned through the preliminary-stage development that this mind is called 'devoid of covetousness'; it is not, however, called 'devoid of covetousness' because of being devoid of covetousness by its intrinsic nature, like eye-consciousness. To show this, the phrase 'not like eye-consciousness' was said. In 'yathā taṃ', the word 'taṃ' here is merely a particle, or it refers to that mind. It is meant that purification is the act of releasing now and of not taking up again in the future. And just as the state of being devoid of covetousness of this mind should be known, due to its having been purified by the preliminary-stage development, so too should the state of being without ill will, the state of being devoid of sloth and torpor, the state of being without restlessness, and the state of being without doubt be known. Pointing this out, he said, 'In the phrases beginning with “having abandoned ill will and malevolence” also, this is the same method.' 'Pūtikummāsādayo' means stale barley-groats and so on. 'Purimapakatim' means the pure, white nature; by this he shows the meaning 'it undergoes alteration.' 'Vikārāpattiyā' means by undergoing alteration, which is defined as the abandoning of its former nature. By the word beginning with 'both,' he states the fact of it being a compound of equivalent meaning. Since sloth is pointed out in the Abhidhamma by the passage beginning 'Whatever at that time is unwieldiness of mind,' and torpor by the passage beginning 'Whatever at that time is unwieldiness of the body,' it is said, 'Sloth is affliction of the mind, torpor is affliction of the mental factors.' For although there is non-disassociation of sloth and torpor from each other, it should be understood that this is their intrinsic nature: just as there is a specific conditionality for lightness of mind, lightness of body, and so on, so for mind and mental factors, respectively, there is a specific conditionality for their particular distinctions, namely their unwieldiness and so on. 'Diṭṭhāloka' (perceived light) is, namely, what is seen: at night, moonlight, lamplight, torchlight, etc., and by day, sunlight, etc. The perception capable of recognizing that light both at night and by day is the perception of light. And the existence of that perception, which is devoid of hindrances and purified, is intended here. To show that this 'ī' suffix makes known the possessive sense which is distinguished by an excellent meaning, he said the phrase beginning with 'at night.' And this was said because it is a cause for the state of being devoid of sloth and torpor. This meaning is indeed evident in the Suttas.

Saratīti sato, sampajānātīti sampajānoti evaṃ puggalaniddesoti dasseti ‘‘satiyā ca ñāṇena ca samannāgato’’ti iminā. Santesupi aññesu vīriyasamādhiādīsu kasmā idameva ubhayaṃ vuttaṃ, vigatābhijjhādīsu vā idaṃ ubhayaṃ avatvā kasmā idheva vuttanti anuyogamapanetuṃ ‘‘idaṃ ubhaya’’ntiādi vuttaṃ, puggalādhiṭṭhānena niddiṭṭhasatisampajaññasaṅkhātaṃ idaṃ ubhayanti attho. Atikkamitvā ṭhitoti ta-saddassa atītatthataṃ āha, pubbabhāgabhāvanāya pajahanameva ca atikkamanaṃ. ‘‘Kathaṃ idaṃ [Pg.127] kathaṃ ida’’nti pavattatīti kathaṃkathā, vicikicchā, sā etassa atthīti kathaṃkathī, na kathaṃkathī akathaṃkathī, nibbicikicchoti vacanattho, atthamattaṃ pana dassetuṃ ‘‘kathaṃ idaṃ kathaṃ ida’nti evaṃ nappavattatīti akathaṃkathī’’ti vuttaṃ. ‘‘Kusalesu dhammesū’’ti idaṃ ‘‘akathaṃkathī’’ti iminā sambajjhitabbanti āha ‘‘na vicikicchati, na kaṅkhatīti attho’’ti. Vacanatthalakkhaṇādibhedatoti ettha ādisaddena paccayapahānapahāyakādīnampi saṅgaho daṭṭhabbo. Tepi hi pabhedato vattabbāti.

He shows by this passage, 'endowed with mindfulness and with knowledge,' that this is a description of a person thus: 'Because he remembers, he is mindful (sato); because he clearly comprehends, he is clearly comprehending (sampajāno).' Although other qualities exist, such as energy, concentration, etc., why were only these two spoken of? Or, without speaking of these two in the context of states devoid of covetousness, etc., why were they spoken of only here? To dispel such a question, the phrase beginning with 'these two' was said. The meaning is: this pair, designated as mindfulness and clear comprehension, which is pointed out by way of a personal basis. By 'having overcome and remained' (atikkamitvā ṭhito), he states the past-tense meaning of the 'ta' suffix. And overcoming is precisely the abandoning through the preliminary-stage development. Because it proceeds as 'How is this? How is this?', it is called 'kathaṃkathā' (how-how-ness), which is doubt (vicikicchā). Because that exists for this person, he is called 'kathaṃkathī' (one who has how-how-ness). Not a 'kathaṃkathī' is 'akathaṃkathī' (one without how-how-ness); one without doubt (nibbicikiccho). This is the verbal meaning. To show just the meaning, however, the statement 'He is akathaṃkathī because it does not proceed thus as “How is this? How is this?”' was said. The phrase 'regarding wholesome states' is to be connected with this word 'akathaṃkathī'; therefore, he said, 'The meaning is “he does not doubt, he is not uncertain.”' In the phrase 'due to the distinction of verbal meaning, characteristic, etc.', by the word 'etc.', the inclusion of cause, abandoning, the agent of abandoning, etc., should also be understood. For those too should be stated according to their distinctions.

218. Vaḍḍhiyā gahitaṃ dhanaṃ iṇaṃ nāmāti vuttaṃ ‘‘vaḍḍhiyā dhanaṃ gahetvā’’ti. Vigato anto byanto, so yassāti byantī. Tenāha ‘‘vigatanta’’nti, virahitadātabbaiṇapariyantaṃ kareyyāti cetassa attho. Tesanti vaḍḍhiyā gahitānaṃ iṇadhanānaṃ. Pariyanto nāma taduttari dātabbaiṇaseso. Natthi iṇamassāti aṇaṇo. Tassa bhāvo āṇaṇyaṃ. Tameva nidānaṃ āṇaṇyanidānaṃ, āṇaṇyahetu āṇaṇyakāraṇāti attho. Āṇaṇyameva hi nidānaṃ kāraṇamassāti vā āṇaṇyanidānaṃ, ‘‘pāmojjaṃ somanassa’’nti imehi sambandho. ‘‘Iṇapalibodhato muttomhī’’ti balavapāmojjaṃ labhati. ‘‘Jīvikānimittampi me avasiṭṭhaṃ atthī’’ti somanassaṃ adhigacchati.

218. Because wealth taken on interest is called debt (iṇa), the statement 'having taken wealth on interest' was said. 'Vigato anto' (end is gone) is 'byanto'. He for whom that is, is 'byantī'. Therefore, he said 'vigatantaṃ' (whose end is gone). And the meaning of this is: 'He should make an end of the reprehensible debt that is to be repaid.' 'Tesaṃ' means: of those debt-wealths taken on interest. The limit (pariyanto) is the remainder of the debt to be paid over and above that. 'Aṇaṇo' means 'he has no debt.' His state is 'āṇaṇyaṃ' (debtlessness). That itself is the ground (nidāna), hence 'āṇaṇyanidānaṃ'; the meaning is 'for the reason of debtlessness, for the cause of debtlessness.' Or, 'āṇaṇyanidānaṃ' means 'he for whom debtlessness itself is the ground, the cause.' The connection is with these words: 'joy and gladness.' He obtains strong joy, thinking, 'I am freed from the obstruction of debt.' He attains gladness, thinking, 'There is even a remaining means for my livelihood.'

219. Visabhāgavedanā nāma dukkhavedanā. Sā hi kusalavipākasantānassa virodhibhāvato sukhavedanāya visabhāgā, tassā uppattiyā karaṇabhūtāya. Kakacenevāti kakacena iva. Catuiriyāpathanti catubbidhampi iriyāpathaṃ. Byādhito hi yathā ṭhānagamanesu asamattho, evaṃ nisajjādīsupi. Ābādhetīti pīḷeti. Vātādīnaṃ vikārabhūtā visamāvatthāyeva ‘‘ābādho’’ti vuccati. Tenāha ‘‘taṃsamuṭṭhānena dukkhena dukkhito’’ti, ābādhasamuṭṭhānena dukkhavedanāsaṅkhātena dukkhena dukkhito dukkhasamannāgatoti attho. Dukkhavedanāya pana ābādhabhāvena ādimhi bādhatīti ābādhoti katvā ābādhasaṅkhātena mūlabyādhinā ābādhiko, aparāparaṃ sañjātadukkhasaṅkhātena anubandhabyādhinā dukkhitoti attho gahetabbo. Evañhi sati dukkhavedanāvasena vuttassa dukkhitapadassa ābādhikapadena visesitabbatā pākaṭā hotīti ayamettha [Pg.128] ācariyadhammapālattherena (dī. ni. ṭī. 1.219) vuttanayo. Adhikaṃ mattaṃ pamāṇaṃ adhimattaṃ, bāḷhaṃ, adhimattaṃ gilāno dhātusaṅkhayena parikkhīṇasarīroti adhimattagilāno. Adhimattabyādhiparetatāyāti adhimattabyādhipīḷitatāya. Na rucceyyāti na ruccetha, kammatthapadañcetaṃ ‘‘bhattañcassā’’ti ettha ‘‘assā’’ti kattudassanato. Mattāsaddo anatthakoti vuttaṃ ‘‘balamattāti balamevā’’ti, appamattakaṃ vā balaṃ balamattā. Tadubhayanti pāmojjaṃ, somanassañca. Labhetha pāmojjaṃ ‘‘rogato muttomhī’’ti. Adhigaccheyya somanassaṃ ‘‘atthi me kāyabala’’nti pāḷiyā attho.

219. ‘Visabhāgavedanā’ (dissimilar feeling) refers to painful feeling. For it is dissimilar to pleasant feeling because it is opposed to the continuity of wholesome resultant consciousness, its arising being the cause thereof. ‘Kakaceneva’ is to be divided as ‘kakacena iva’ (as if by a saw). ‘The four postures’ refers to all four kinds of postures. For just as one who is ill is unable in standing and going, so too is one unable in sitting and so on. ‘Ābādheti’ means oppresses. The uneven state which has become a derangement of wind and other elements is itself called ‘affliction.’ Hence it is said, ‘afflicted by suffering that has arisen from that’—the meaning is: afflicted by the suffering called painful feeling that has arisen from illness, one is endowed with suffering. Furthermore, having made the etymological explanation that because painful feeling oppresses in the beginning by its nature of being an affliction, it is therefore called ‘affliction’, the meaning should be taken as follows: one is ‘afflicted’ by the root illness called ‘affliction’, and ‘suffering’ by the consequential illness called the suffering that arises successively. For when this is so, it becomes clear that the word ‘suffering’ (dukkhito), spoken in connection with painful feeling, is to be distinguished by the word ‘afflicted’ (ābādhiko). This is the method explained here by the Teacher, the Elder Dhammapāla. ‘Adhimattaṃ’ is an excessive measure or limit, meaning severe. ‘Adhimattagilāno’ (excessively ill) means one whose body is depleted due to the exhaustion of the elements. ‘Adhimattabyādhiparetatāya’ means ‘adhimattabyādhipīḷitatāya’ (due to being oppressed by an exceedingly severe illness). ‘Na rucceyya’ (would not be appealing) means ‘na ruccetha’ (it would not be pleasing). And this is a word in the passive sense, for in ‘bhattañcassā’, the agent ‘assā’ is seen. The word ‘mattā’ is meaningless, so it is said, ‘“balamattā” is just “bala” (strength)’; or, ‘balamattā’ is a small amount of strength. ‘Tadubhayaṃ’ (both of them) means joy and gladness. One might obtain joy, thinking, ‘I am freed from illness.’ One might attain gladness, thinking, ‘I have bodily strength.’ This is the meaning of the Pāli.

220. Kākaṇikamattaṃ nāma ‘‘ekaguñjamatta’’nti vadanti. ‘‘Diyaḍḍhavīhimatta’’nti vinayaṭīkāyaṃ vuttaṃ. Apica kaṇa-saddo kuṇḍake –

220. As for ‘kākaṇikamattaṃ’, they say it is ‘the measure of one guñja seed.’ In the Vinaya-ṭīkā, it is said to be ‘the measure of one and a half grains of paddy.’ Moreover, the word ‘kaṇa’ occurs in the sense of ‘kuṇḍaka’ (broken rice)—

‘‘Akaṇaṃ athusaṃ suddhaṃ, sugandhaṃ taṇḍulapphalaṃ;

Tuṇḍikīre pacitvāna, tato bhuñjanti bhojana’’nti. (dī. ni. 3.281) ādīsu viya;

as in such texts as: ‘Without broken grains, without chaff, pure, fragrant, the fruit of rice; having cooked it in a rice pot, from there they eat the food.’

‘‘Kaṇo tu kuṇḍako bhave’’ti (abhidhāne bhakaṇḍe catubbaṇṇavagge 454 gāthā) hi vuttaṃ. Appako pana kaṇo kākaṇoti vuccati yathā ‘‘kālavaṇa’’nti, tasmā kākaṇova pamāṇamassāti kākaṇikaṃ, kākaṇikameva kākaṇikamattaṃ, khuddakakuṇḍakappamāṇamevāti attho daṭṭhabbo. Evañhi sati ‘‘rājadāyo nāma kākaṇikamattaṃ na vaṭṭati, aḍḍhamāsagghanikaṃ maṃsaṃ detī’’ti (jā. aṭṭha. 6.umaṅgajātakavaṇṇanāya) vuttena umaṅgajātakavacanena ca aviruddhaṃ hoti. Vayoti khayo bhaṅgo, tassa ‘‘bandhanā muttomhī’’ti āvajjayato tadubhayaṃ hoti. Tena vuttaṃ ‘‘labhetha pāmojjaṃ, adhigaccheyya somanassa’’nti. Vacanāvasesaṃ sandhāya ‘‘sesaṃ vuttanayenevā’’tiādi vuttaṃ. Vuttanayenevāti ca paṭhamadutiyapadesu vuttanayeneva. Sabbapadesūti tatiyādīsu tīsu koṭṭhāsesu. Ekeko hi upamāpakkho ‘‘pada’’nti vutto.

For it is said: ‘Kaṇa is kuṇḍaka.’ Furthermore, a small ‘kaṇa’ is called a ‘kākaṇa’, just as in ‘kālavaṇa’ (a little salt). Therefore, because its measure is just a ‘kākaṇa’, it is ‘kākaṇika’; ‘kākaṇika’ itself is ‘kākaṇikamattaṃ’. The meaning should be understood as just the measure of a small broken grain. For when this is so, it is not contradicted by the statement in the Umaṅga Jātaka: ‘A royal due is not worth even a kākaṇikamattaṃ, yet he gives meat worth half a māsaka.’ ‘Vaya’ means decay, breaking. For one who reflects, ‘I am freed from bondage,’ both of these [joy and gladness] arise. Therefore it was said: ‘One might obtain joy, one might attain gladness.’ Referring to the remainder of the statement, the words ‘the rest is in the manner already stated,’ and so on, were said. And ‘in the manner already stated’ means in the very manner stated in the first and second sections. ‘In all sections’ means in the three sections beginning with the third. Indeed, each side of the simile is called a ‘pada’.

221-222. Adhīnoti āyatto, na seribhāvayutto. Tenāha ‘‘attano ruciyā kiñci kātuṃ na labhatī’’ti. Evamitarasmimpi. Yena gantukāmo, tena kāmaṃ gamo na hotīti sapāṭhasesayojanaṃ dassetuṃ ‘‘yenā’’tiādi vuttaṃ. Kāmanti cetaṃ bhāvanapuṃsakavacanaṃ, kāmena vā icchāya gamo kāmaṃgamo niggahītāgamena. Dāsabyāti [Pg.129] ettha bya-saddassa bhāvatthataṃ dasseti ‘‘dāsabhāvā’’ti iminā. Aparādhīnatāya attano bhujo viya sakicce esitabbo pesitabboti bhujisso, sayaṃvasīti nibbacanaṃ. ‘‘Bhujo nāma attano yathāsukhaṃ viniyogo, so isso icchitabbo etthāti bhujisso, assāmiko’’ti mūlapaṇṇāsakaṭīkāyaṃ vuttaṃ. Atthamattaṃ pana dassento ‘‘attano santako’’ti āha, attāva attano santako, na parassāti vuttaṃ hoti. Anudakatāya kaṃ pānīyaṃ tārenti etthāti kantāro, addhānasaddo ca dīghapariyāyoti vuttaṃ ‘‘nirudakaṃ dīghamagga’’nti.

‘Adhīno’ means dependent, not endowed with the state of being one's own master. Therefore, he said, ‘He does not get to do anything according to his own liking.’ The same applies in the other case. To show the construction with the rest of the text—namely, ‘He does not get to go at will in the direction he wishes to go’—the words ‘yenā’ and so on were said. And this ‘kāmaṃ’ is a neuter noun expressing an abstract state; or, ‘kāmaṃgamo’ is ‘gamo’ (going) ‘kāmena’ or ‘icchāya’ (by wish), with the insertion of a niggahīta. In ‘dāsabyā’, he shows with the text ‘dāsabhāvā’ that the suffix ‘bya’ has the meaning of ‘state’. Because of not being dependent on another, he is to be sent and dispatched on his own business like his own arm; therefore he is called ‘bhujisso’. The derivation is ‘sayaṃvasī’ (one who has control over oneself). In the Mūlapaṇṇāsaka-ṭīkā it is said: ‘“Bhujo” is called the application [of oneself] to one's business according to one's own pleasure; that [application] is to be desired (icchitabbo) or is master (isso) here (ettha), therefore he is “bhujisso”, one without a master.’ But, showing just the meaning, he said, ‘attano santako’ (one's own property). This means: one's self is one's own property, not another's. Because there is no water, they cause water (kaṃ) to be carried (tārenti) here (ettha); therefore it is a ‘kantāro’ (a difficult journey). And the word ‘addhāna’ is a synonym for ‘dīgha’ (long), therefore it was said, ‘a long, waterless road’.

223. Sesānīti byāpādādīni. Tatrāti dassane. Ayanti idāni vuccamānā sadisatā, yena iṇādīnaṃ upamābhāvo, kāmacchandādīnañca upameyyabhāvo hoti, so nesaṃ upamopameyyasambandho sadisatāti daṭṭhabbaṃ. Tehīti parehi iṇasāmikehi. Kiñci paṭibāhitunti pharusavacanādikaṃ kiñcipi paṭisedhetuṃ na sakkoti iṇaṃ dātumasakkuṇattā. Kasmāti vuttaṃ ‘‘titikkhākāraṇa’’ntiādi, iṇassa titikkhākāraṇattāti attho. Yo yamhi kāmacchandena rajjatīti yo puggalo yamhi kāmacchandassa vatthubhūte puggale kāmacchandena rajjati. Taṇhāsahagatena taṃ vatthuṃ gaṇhātīti taṇhābhūtena kāmacchandena taṃ kāmacchandassa vatthubhūtaṃ puggalaṃ ‘‘mameta’’nti gaṇhāti. Sahagatasaddo hettha tabbhāvamatto ‘‘yāyaṃ taṇhā ponobhavikā nandīrāgasahagatā’’tiādīsu (dī. ni. 2.400; ma. ni. 1.133, 480; 3.373; saṃ. ni. 5.1081; mahāva. 15; paṭi. ma. 2.30) viya. Tenāti kāmacchandassa vatthubhūtena puggalena. Kasmāti āha ‘‘titikkhākāraṇa’’ntiādi, kāmacchandassa titikkhākāraṇattāti attho. Titikkhāsadiso cettha rāgapadhāno akusalacittuppādo ‘‘titikkhā’’ti vutto, na tu ‘‘khantī paramaṃ tapo titikkhā’’tiādīsu (dī. ni. 2.91; dha. pa. 184) viya tapabhūto adosapadhāno cittuppādo. Gharasāmikehīti gharassa sāmikabhūtehi sassusasurasāmikehi. Itthīnaṃ kāmacchando titikkhākāraṇaṃ hoti viyāti sambandho.

223. ‘The remaining’ means ill-will and so forth. ‘Therein’ refers to the demonstration. ‘This’ refers to the similarity now being spoken of, by which debt and so forth have the state of a simile, and sensual desire and so forth have the state of the object of comparison. That connection between simile and object of comparison for them should be understood as similarity. ‘By them’ means by others, the creditors. ‘To resist anything’ means one is unable to refuse even anything like harsh words, because of the inability to repay the debt. Why? It is said, ‘because it is a reason for forbearance,’ and so on; the meaning is: because debt is a reason for forbearance. ‘Whoever is impassioned by sensual desire towards someone’ means whichever person is impassioned by sensual desire towards a person who is the basis of sensual desire. ‘He grasps that object accompanied by craving’ means with sensual desire that has become craving, he grasps that person who is the basis of sensual desire, thinking, ‘This is mine.’ Here, the word ‘sahagata’ (accompanied) is merely of that nature, as in passages like, ‘That craving which leads to renewed existence, accompanied by delight and lust…’ ‘By that’ means by the person who is the basis of sensual desire. Why? He said, ‘because it is a reason for forbearance,’ and so on; the meaning is: because sensual desire is a reason for forbearance. And here, an unwholesome arising of consciousness dominated by lust, which is similar to forbearance, is called ‘forbearance’; it is not, as in passages like, ‘Forbearance, patience, is the supreme austerity…’, an arising of consciousness dominated by non-aversion, which has become an ascetic practice. ‘By the masters of the house’ means by those who have become masters of the house: mothers-in-law, fathers-in-law, and husbands. The connection is thus: for women, sensual desire is a cause for forbearance, as it were.

‘‘Yathā panā’’tiādinā sesānaṃ rogādisadisatā vuttā. Tattha pittadosakopanavasena pittarogāturo. Tassa pittakopanato sabbampi [Pg.130] madhusakkarādikaṃ amadhurabhāvena sampajjatīti vuttaṃ ‘‘tittakaṃ tittakanti uggiratiyevā’’ti. Tumhe upaddavethāti ṭīkāyaṃ (dī. ni. ṭī. 1.223) uddhaṭapāṭho, ‘‘upaddavaṃ karothā’’ti nāmadhātuvasena attho, idāni pana ‘‘tumhehi upaddutā’’ti pāṭho dissati. Vibbhamatīti ito cito ca āhiṇḍati, hīnāya vā āvattati. Madhusakkarādīnaṃ rasaṃ na vindati nānubhavati na jānāti na labhati ca viyāti sambandho. Sāsanarasanti sāsanassa rasaṃ, sāsanameva vā rasaṃ.

By ‘Just as…,’ and so on, the similarity of the remaining hindrances to disease and so forth is stated. Therein, one is afflicted by a bile disease by way of the aggravation of the bile disorder. For him, because of the aggravation of the bile, everything, such as honey and sugar, becomes un-sweet; thus it is said, ‘Bitter, bitter, he just vomits it up.’ ‘You cause trouble’ is a reading cited in the sub-commentary; the meaning is ‘you make trouble,’ by way of a denominative verb. But now, the reading ‘troubled by you’ is seen. ‘He wanders about confused’ means he roams from here and there, or he reverts to a low state. The connection is: just as he does not find, does not experience, does not know, and does not get the taste of honey, sugar, and the like. ‘The taste of the teaching’ means the taste of the teaching, or the teaching itself as the taste.

Nakkhattachaṇaṃ nakkhattaṃ. Tenāha ‘‘aho naccaṃ, aho gīta’’nti. Muttoti bandhanato pamutto. Dhammassavanassāti sotabbadhammassa.

‘Nakkhattachaṇaṃ’ (a festival of the constellations) is ‘nakkhattaṃ’. Therefore, he said, ‘Oh, the dance! Oh, the song!’ ‘Freed’ means freed from bondage. ‘For the hearing of the Dhamma’ means of the Dhamma that is to be heard.

Sīghaṃ pavattetabbakiccaṃ accāyikaṃ. Sīghattho hi atisaddo ‘‘pāṇātipāto’’tiādīsu (ma. ni. 2.193; vibha. 968) viya. Vinaye apakataññunāti vinayakkame akusalena. Pakataṃ niṭṭhānaṃ vinicchayaṃ jānātīti pakataññū, na pakataññū tathā. So hi kappiyākappiyaṃ yāthāvato na jānāti. Tenāha ‘‘kismiñcidevā’’tiādi. Kappiyamaṃsepīti sūkaramaṃsādikepi. Akappiyamaṃsasaññāyāti acchamaṃsādisaññāya.

‘Accāyika’ is a duty that should be performed quickly. For the word ‘ati’, as in ‘pāṇātipāto’ (destruction of life) and so on, has the meaning of ‘quickly.’ ‘By one in the Vinaya who does not know what is settled’ means by one who is unskilled in the procedure of the Vinaya. One is a ‘pakataññū’ because one knows what is settled, the conclusion, the decision; one who is not a ‘pakataññū’ is not so. For such a one does not know what is allowable and unallowable as it really is. Therefore, he said, ‘in any…’ and so on. ‘Even in allowable meat’ means even in such as pork. ‘By the perception of unallowable meat’ means by the perception of such as bear meat.

Daṇḍakasaddenāpīti sākhādaṇḍakasaddenapi. Ussaṅkitaparisaṅkitoti avasaṅkito ceva samantato saṅkito ca, ativiya saṅkitoti vuttaṃ hoti. Tadākāradassanaṃ ‘‘gacchatipī’’tiādi. So hi thokaṃ gacchatipi. Gacchanto pana tāya ussaṅkitaparisaṅkitatāya tattha tattha tiṭṭhatipi. Īdise kantāre gate ‘‘ko jānāti, kiṃ bhavissatī’’ti nivattatipi, tasmā ca gataṭṭhānato agataṭṭhānameva bahutaraṃ hoti, tato eva ca so kicchena kasirena khemantabhūmiṃ pāpuṇāti vā, na vā pāpuṇāti. Kicchena kasirenāti pariyāyavacanaṃ, kāyikadukkhena khedanaṃ vā kicchaṃ, cetasikadukkhena pīḷanaṃ kasiraṃ. Khemantabhūminti khemabhūtaṃ bhūmiṃ antasaddassa tabbhāvattā, bhayassa khīyanaṃ vā khemo, sova anto paricchedo yassā tathā, sā eva bhūmīti khemantabhūmi, taṃ nibbhayappadesanti attho. Aṭṭhasu ṭhānesūti ‘‘tattha katamā vicikicchā? Satthari kaṅkhati vicikicchati. Dhamme. Saṅghe. Sikkhāya. Pubbante. Aparante. Pubbantāparante. Idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhati vicikicchatī’’ti (vibha. 915) vibhaṅge [Pg.131] vuttesu aṭṭhasu ṭhānesu. Adhimuccitvāti vinicchinitvā, saddahitvā vā. Saddhāya gaṇhitunti saddheyyavatthuṃ ‘‘idameva’’nti saddahanavasena gaṇhituṃ, saddahituṃ na sakkotīti attho. Itīti tasmā vuttanayena asakkuṇanato antarāyaṃ karotīti sambandho. ‘‘Atthi nu kho, natthi nu kho’’ti araññaṃ paviṭṭhassa ādimhi eva sappanaṃ saṃsayo āsappanaṃ. Tato paraṃ samantato, uparūpari vā sappanaṃ parisappanaṃ. Ubhayenapi tattheva saṃsayavasena paribbhamanaṃ dasseti. Tenāha ‘‘apariyogāhana’’nti, ‘‘evamida’’nti samantato anogāhananti attho. Chambhitattanti araññasaññāya uppannaṃ chambhitabhāvaṃ hadayamaṃsacalanaṃ, utrāsanti vuttaṃ hoti. Upameyyapakkhepi yathārahamesamattho.

‘Even by the sound of a stick’ means even by the sound of a branch or a stick. ‘Anxious and suspicious’ means anxious and also suspicious all around; it is said to mean extremely suspicious. The words ‘he walks,’ etc., are to show that state. For he walks only a little. But while walking, because of that anxiety and suspicion, he stops here and there. Having gone into such a wilderness, thinking, ‘Who knows? What will happen?’ he turns back. Therefore, the place he has not gone to is much greater than the place he has gone to. And for that very reason, with difficulty and hardship he may reach a place of safety, or he may not. ‘With difficulty and hardship’ is a pair of synonyms; or, `kiccha` is exhaustion through bodily suffering, and `kasira` is affliction through mental suffering. ‘A place of safety’ (khemantabhūmi) means a land that has become safe (khemabhūtaṃ bhūmiṃ), because the suffix -anta here has the meaning of the base word. Or, `khema` is the waning of fear; that itself is the `anta` (end, boundary) of which land, so it is `khemantabhūmi`. The meaning is a region free from fear. ‘In eight instances’ refers to the eight instances stated in the Vibhaṅga: ‘Therein, what is doubt? One is doubtful, one is uncertain about the Teacher… the Dhamma… the Saṅgha… the training… the past… the future… the past and future; one is doubtful, one is uncertain about phenomena that are dependently arisen through specific conditionality.’ ‘Having decided’ means having determined, or having placed faith. ‘To grasp with faith’ means to be unable to grasp an object of faith by way of believing, ‘This is just so,’ that is, to be unable to place faith. ‘Thus’ (iti): the connection is that because of the inability in the way stated, it creates an obstacle. For one who has entered the forest, the doubt, ‘Does it exist or not?’, creeping at the very beginning is `āsappanaṃ` (initial creeping). Thereafter, creeping all around, or again and again, is `parisappanaṃ` (pervasive creeping). By both, it shows a wandering about confused right there by way of doubt. Therefore, he said, ‘not fathoming,’ the meaning of which is not plunging into it all around thinking, ‘It is thus.’ ‘State of stupefaction’ (chambhitatta) means the state of being stupefied that has arisen from the perception of the forest, a trembling of the heart-flesh; it is said to mean terror. This meaning should be understood as appropriate also in the case of the object of comparison.

224. Tatrāyaṃ sadisatāti ettha pana appahīnapakkhe vuttanayānusārena sadisatā veditabbā. Yadaggena hi kāmacchandādayo iṇādisadisā, tadaggena ca tesaṃ pahānaṃ āṇaṇyādisadisatāti. Idaṃ pana anuttānapadatthamattaṃ – samiddhatanti aḍḍhataṃ. Pubbe paṇṇamāropitāya vaḍḍhiyā saha vattatīti savaḍḍhikaṃ. Paṇṇanti iṇadānaggahaṇe sallakkhaṇavasena likhitapaṇṇaṃ. Puna paṇṇanti iṇayācanavasena sāsanalikhitapaṇṇaṃ. Nillepatāyāti dhanasambandhābhāvena avilimpanatāya. Tathā alaggatāya. Pariyāyavacanañhetaṃ dvayaṃ. Atha vā nillepatāyāti vuttanayena avilimpanabhāvena visesanabhūtena alaggatāyāti attho. Cha dhammeti asubhanimittassa uggaho, asubhabhāvanānuyogo, indriyesu guttadvāratā, bhojane mattaññutā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Bhāvetvāti brūhetvā, attani vā uppādetvā. Anuppannaanuppādanauppannappahānādivibhāvanavasena mahāsatipaṭṭhānasutte savisesaṃ pāḷiyā āgatattā ‘‘mahāsatipaṭṭhāne vaṇṇayissāmā’’ti vuttaṃ. ‘‘Mahāsatipaṭṭhāne’’ti ca imasmiṃ dīghāgame (dī. ni. 2.372 ādayo) saṅgītamāha, na majjhimāgame nikāyantarattā. Nikāyantarāgatopi hi attho ācariyehi aññattha yebhuyyena vuttoti vadanti. Esa nayo byāpādādippahānabhāgepi. Paravatthumhīti ārammaṇabhūte parasmiṃ vatthusmiṃ. Mamāyanābhāvena neva saṅgo. Pariggahābhāvena na baddho. Dibbānipi rūpāni passato kileso na samudācarati, pageva mānusiyānīti sambhāvane api-saddo.

224. Furthermore, in this phrase 'Herein, this is the similarity,' the similarity should be understood in the unabandoned phase according to the method already stated. For in the respect that sensual desire and so on are similar to debt and so on, in that same respect their abandonment is similar to freedom from debt and so on. This, however, is merely the meaning of unobvious terms: `samiddhataṃ` means prosperity. `Savaḍḍhikaṃ` means it exists together with the interest previously imposed on the promissory note. `Paṇṇaṃ` means a written document for the purpose of recording when taking a loan. Again, `paṇṇaṃ` means a written message by way of requesting the loan. 'By being unsmeared' (`nillepatāya`) means by not being smeared, due to the absence of a connection with wealth. Similarly, 'by being unattached' (`alaggatāya`). These two are synonyms. Alternatively, the meaning is 'by being unattached' (`alaggatāya`), which is qualified by the state of being unsmeared (`avilimpanabhāvena`) in the way stated. 'Six things' refers to these six things: grasping the sign of the unattractive, devotion to the development of the unattractive, guarding the sense doors, moderation in eating, good friendship, and suitable talk. 'Having developed' means having augmented, or having generated in oneself. Because it is given in detail in the Pāli of the Mahāsatipaṭṭhāna Sutta by way of explaining the non-arising of the unarisen, the abandoning of the arisen, and so on, it is said, “We will explain it in the Mahāsatipaṭṭhāna.” And by “in the Mahāsatipaṭṭhāna” he indicates the one recited in this Long Collection, not the one in the Middle-Length Collection, as that belongs to a different Nikāya. For the teachers say that even a meaning that comes from another Nikāya is generally explained elsewhere by them. This same method should be understood also in the section on abandoning ill will and so on. 'In regard to an external object' means in regard to another's property that has become a sense-object. There is no clinging due to the absence of a sense of ‘mine.’ There is no bondage due to the absence of possessiveness. When one sees even divine forms, a defilement does not arise—how much more so human ones! The particle `api` is used in the sense of admiration.

Anatthakaroti [Pg.132] attano, parassa ca ahitakaro. Cha dhammeti mettānimittassa uggaho, mettābhāvanānuyogo, kammassakatā, paṭisaṅkhānabahulatā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Tatthevāti mahāsatipaṭṭhāneyeva. Cārittasīlameva uddissa paññattasikkhāpadaṃ ‘‘ācārapaṇṇattī’’ti vuttaṃ. Ādi-saddena vārittapaṇṇattisikkhāpadaṃ saṅgaṇhāti.

‘A cause of harm’ means a doer of what is unbeneficial for oneself and for others. ‘Six things’ refers to these six things: grasping the sign of loving-kindness, devotion to the development of loving-kindness, the state of kamma being one's own property, abundance of reflection, good friendship, and suitable talk. ‘Right there’ means in the Mahāsatipaṭṭhāna Sutta itself. A training rule laid down specifically concerning virtue as good conduct is called a ‘regulation of conduct.’ By the word `ādi`, he includes the training rule laid down as a restraint.

Pavesitoti pavesāpito. Bandhanāgāraṃ pavesāpitattā aladdhanakkhattānubhavano puriso hi ‘‘nakkhattadivase bandhanāgāraṃ pavesito puriso’’ti vutto, nakkhattadivase eva vā tadananubhavanatthaṃ tathā kato puriso evaṃ vuttotipi vaṭṭati. Aparasminti tato pacchime, aññasmiṃ vā nakkhattadivase. Okāsanti kammakāraṇākāraṇaṃ, kammakāraṇakkhaṇaṃ vā. Mahānatthakaranti diṭṭhadhammikādiatthahāpanamukhena mahato anatthassa kārakaṃ. Cha dhammeti atibhojane nimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathāti ime cha dhamme, dhammanakkhattassāti yathāvuttasotabbadhammasaṅkhātassa mahassa. Sādhūnaṃ ratijananato hi dhammopi chaṇasadisaṭṭhena ‘‘nakkhatta’’nti vutto.

‘Made to enter’ means caused to enter. For, because he was made to enter the prison, a man who did not get to experience the festival is called ‘a man made to enter the prison on the festival day.’ Alternatively, it is also acceptable that a man who was treated thus on the festival day itself for the purpose of not experiencing it is spoken of in this way. ‘On another’ means on a subsequent day, or on a different festival day. ‘Opportunity’ means the reason for acting, or the moment for acting. ‘A cause of great harm’ means a cause of great harm by way of causing the loss of benefits, such as those in this present life. ‘Six things’ refers to these six things: grasping the sign in overeating, frequently changing posture, attention to the perception of light, dwelling in the open, good friendship, and suitable talk. ‘Of the Dhamma festival’ means of the great festival designated as the Dhamma that should be heard as has been stated. For because it generates delight for the virtuous, the Dhamma is also called a ‘festival’ (`nakkhatta`) in the sense of being similar to a celebration (`chaṇa`).

Uddhaccakukkucce mahānatthakaranti parāyattatāpādanena vuttanayena mahato anatthassa kārakaṃ. Cha dhammeti bahussutatā, paripucchakatā, vinaye pakataññutā, vuḍḍhasevitā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Balassa, balena vā attanā icchitassa karaṇaṃ balakkāro, tena. Nekkhammapaṭipadanti nīvaraṇato nikkhamanapaṭipadaṃ upacārabhāvanameva, na paṭhamaṃ jhānaṃ. Ayañhi upacārabhāvanādhikāro.

‘Restlessness and remorse are a cause of great harm’ means a cause of great harm in the way stated by bringing about dependence on others. ‘Six things’ refers to these six things: great learning, repeatedly questioning, proficiency in the Vinaya, associating with elders, good friendship, and suitable talk. `Balakkāro` means the doing of what one desires by one's own strength, or by force; by that. ‘The path of renunciation’ means the path of emergence from the hindrances, which is only access development, not the first jhāna. For this is the section on access development.

Balavāti paccatthikavidhamanasamatthena balena balavā vantu-saddassa abhisayatthavisiṭṭhassa atthiyatthassa bodhanato. Hatthasāranti hatthagatadhanasāraṃ. Sajjāvudhoti sajjitadhanvādiāvudho, sannaddhapañcāvudhoti attho. Sūravīrasevakajanavasena saparivāro. Tanti yathāvuttaṃ purisaṃ. Balavantatāya, sajjāvudhatāya, saparivāratāya ca corā dūratova disvā palāyeyyuṃ. Anatthakārikāti sammāpaṭipattiyā vibandhakaraṇato vuttanayena ahitakārikā. Cha dhammeti bahussutatā, paripucchakatā[Pg.133], vinaye pakataññutā, adhimokkhabahulatā, kalyāṇamittatā, sappāyakathāti ime cha dhamme. Yathā bāhusaccādīni uddhaccakukkuccassa pahānāya saṃvattanti, evaṃ vicikicchāyapīti idhāpi bahussutatādayo tayopi dhammā gahitā, kalyāṇamittatā, pana sappāyakathā ca pañcannampi pahānāya saṃvattanti, tasmā tāsu tassa tassa nīvaraṇassa anucchavikasevanatā daṭṭhabbā. Tiṇaṃ viyāti tiṇaṃ bhayavasena na gaṇeti viya. Duccaritakantāraṃ nittharitvāti duccaritacaraṇūpāyabhūtāya vicikicchāya nittharaṇavasena duccaritasaṅkhātaṃ kantāraṃ nittharitvā. Vicikicchā hi sammāpaṭipattiyā appaṭipajjananimittatāmukhena micchāpaṭipattimeva paribrūhetīti tassā appahānaṃ duccaritacaraṇūpāyo, pahānañca duccaritavidhūnanūpāyoti.

‘Powerful’ (`balavā`) means powerful with a power capable of crushing enemies; this is because the suffix `-vant` indicates the meaning of ‘possessing’ which is qualified by the sense of abundance. ‘Essence in hand’ means the essence of wealth that has come to hand. ‘With weapons ready’ means having a bow and other weapons made ready; the meaning is ‘girt with the five weapons.’ ‘With a retinue’ means by way of brave and heroic servants. ‘Him’ means the man as described. Because of his power, his readiness with weapons, and his retinue, thieves would see him from afar and flee. ‘A doer of harm’ means a doer of what is unbeneficial in the way stated because it creates an obstruction to right practice. ‘Six things’ refers to these six things: great learning, frequent questioning, proficiency in the Vinaya, abundance of resolve, good friendship, and suitable talk. Just as great learning and so on lead to the abandoning of restlessness and remorse, so too do they for doubt. Thus here too the three things, great learning and so on, are included. Good friendship and suitable talk, however, lead to the abandoning of all five hindrances. Therefore, in regard to them, the cultivation of what is appropriate for each particular hindrance should be seen. ‘Like grass’ means just as one does not take account of grass out of fear. ‘Having crossed over the wilderness of misconduct’ means having crossed over the wilderness designated as misconduct by way of crossing over doubt, which has become the means for practicing misconduct. For doubt, by way of being a reason for not undertaking right practice, promotes wrong practice itself. Therefore, not abandoning it is a means for practicing misconduct, while abandoning it is a means for dispelling misconduct.

225. ‘‘Tuṭṭhākāro’’ti iminā pāmojjaṃ nāma taruṇapītiṃ dasseti. Sā hi taruṇatāya kathañcipi tuṭṭhāvatthā tuṭṭhākāramattaṃ. ‘‘Tuṭṭhassā’’ti idaṃ ‘‘pamuditassā’’ti etassa atthavacanaṃ, tassattho ‘‘okkantikabhāvappattāya pītiyā vasena tuṭṭhassā’’ti ṭīkāyaṃ vutto, evaṃ sati pāmojjapadena okkantikā pītiyeva gahitā siyā. ‘‘Sakalasarīraṃ khobhayamānā pīti jāyatī’’ti etassā cattho ‘‘attano savipphārikatāya, attasamuṭṭhānapaṇītarūpuppattiyā ca sakalasarīraṃ khobhayamānā pharaṇalakkhaṇā pīti jāyatī’’ti vutto, evañca sati pītipadena pharaṇā pītiyeva gahitā siyā, kāraṇaṃ panettha gavesitabbaṃ. Idha, pana aññattha ca taruṇabalavatāmattasāmaññena padadvayassa atthadīpanato yā kāci taruṇā pīti pāmojjaṃ, balavatī pīti, pañcavidhāya vā pītiyā yathākkamaṃ taruṇabalavatāsambhavato purimā purimā pāmojjaṃ, pacchimā pacchimā pītītipi vadanti, ayamettha tadanucchaviko attho. Tuṭṭhassāti pāmojjasaṅkhātāya taruṇapītiyā vasena tuṭṭhassa. Ta-saddo hi atītattho, itarathā hetuphalasambandhābhāvāpattito, hetuphalasambandhabhāvassa ca vuttattā. ‘‘Sakalasarīraṃ khobhayamānā’’ti iminā pīti nāma ettha balavapītīti dasseti. Sā hi attano savipphārikatāya, attasamuṭṭhānapaṇītarūpuppattiyā ca sakalasarīraṃ saṅkhobhayamānā jāyati. Sakalasarīre pītivegassa pītivipphārassa uppādanañcettha saṅkhobhanaṃ.

225. By 'the expression of delight' (tuṭṭhākāro), it indicates the nascent rapture called `pāmojja`. For due to its nascent state, it is a state of delight in some small way, merely an expression of delight. 'Of one who is delighted' (tuṭṭhassa) is a word that explains the meaning of 'of one who is gladdened' (pamuditassa); its meaning is stated in the sub-commentary as 'of one who is delighted by the power of rapture that has reached the state of penetration.' This being so, by the word `pāmojja`, only penetrating rapture would be taken. The meaning of 'rapture arises, agitating the entire body' is stated as 'rapture with the characteristic of suffusion arises, agitating the entire body, due to its own pervasiveness and due to the arising of sublime matter originating from itself.' And this being so, by the word `pīti`, only suffusing rapture would be taken; the reason here should be sought. Here and elsewhere, however, because the meaning of the two words is explained by the mere commonality of being nascent and powerful, any nascent rapture is `pāmojja`, and powerful rapture is `pīti`. Or, because of the possibility of nascent and powerful states in sequence among the five kinds of rapture, they also say that the former ones are `pāmojja` and the latter ones are `pīti`. This is the suitable meaning here. 'Of one who is delighted' (tuṭṭhassa) means of one who is delighted by the power of the nascent rapture called `pāmojja`. For the suffix '-ta' has a past meaning; otherwise, it would lead to the absence of a cause-and-effect relationship, and the existence of a cause-and-effect relationship has been stated. By 'agitating the entire body', it shows that `pīti` here is powerful rapture. For it arises agitating the entire body due to its own pervasiveness and due to the arising of sublime matter originating from itself. And here, agitation (`saṅkhobhana`) is the arising of the impulse of rapture and the diffusion of rapture in the entire body.

Pītisahitaṃ [Pg.134] pīti uttarapadalopena. Kiṃ pana taṃ? Mano, pīti mano etassāti samāso. Pītiyā sampayuttaṃ mano yassātipi vaṭṭati, tassa. Atthamattaṃ pana dassetuṃ ‘‘pītisampayuttacittassa puggalassā’’ti vuttaṃ. Kāyoti idha sabbopi arūpakalāpo adhippeto, na pana kāyalahutādīsu viya vedanādikkhandhattayameva, na ca kāyāyatanādīsu viya rūpakāyampīti dasseti ‘‘nāmakāyo’’ti iminā. Passaddhidvayavaseneva hettha passambhanamadhippetaṃ, passambhanaṃ pana vigatakilesadarathatāti āha ‘‘vigatadaratho hotī’’ti, pahīnauddhaccādikilesadarathoti attho. Vuttappakārāya pubbabhāgabhāvanāya vasena cetasikasukhaṃ paṭisaṃvedentoyeva taṃsamuṭṭhānapaṇītarūpaphuṭasarīratāya kāyikampi sukhaṃ paṭisaṃvedetīti vuttaṃ ‘‘kāyikampi cetasikampi sukhaṃ vedayatī’’ti. Iminā nekkhammasukhenāti ‘‘sukhaṃ vedetī’’ti evaṃ vuttena saṃkilesanīvaraṇapakkhato nikkhantattā, paṭhamajjhānapakkhikattā ca yathārahaṃ nekkhammasaṅkhātena upacārasukhena appanāsukhena ca. Samādhānampettha tadubhayenevāti vuttaṃ ‘‘upacāravasenāpi appanāvasenāpī’’ti.

In the compound `pītimano`, `pīti` stands for `pītisahitaṃ` (accompanied by rapture), by elision of the latter part of the word. But what is that which is accompanied by rapture? The mind. The compound is formed thus: 'for this person, there is a mind with rapture' (pīti mano etassa). 'Whose mind is associated with rapture' (pītiyā sampayuttaṃ mano yassa) is also suitable. However, to show just the meaning, it is said, 'of a person whose mind is associated with rapture.' Here, by `kāyo` (body), the entire immaterial aggregate is intended, not just the three aggregates beginning with feeling, as in 'lightness of body,' etc., and also not the material body, as in 'the sense base of the body,' etc. This is shown by the term 'mental body' (`nāmakāyo`). Here, calming is intended only by way of the two tranquillities. But calming is the state of being without the distress of defilements; thus, it says, 'he becomes free from distress,' the meaning of which is: one for whom the distress of defilements, beginning with restlessness, is abandoned. By the power of the preliminary-stage development of the kind already described, while experiencing only mental happiness, due to the body being pervaded by sublime matter arisen from that, one also experiences bodily happiness. Thus it is said, 'he experiences both bodily and mental happiness.' By 'this happiness of renunciation' is meant, through what was said as 'he experiences happiness,' and because of having departed from the side of the defiling hindrances and because of belonging to the side of the first jhāna, by access happiness and absorption happiness, which are appropriately designated as the happiness of renunciation. Concentration here is also by means of both of those; thus it is said, 'by way of access and also by way of absorption.'

Ettha panāyamadhippāyo – kāmacchandappahānato paṭṭhāya yāva passaddhakāyassa sukhapaṭisaṃvedanā, tāva yathā pubbe, tathā idhāpi pubbabhāgabhāvanāyeva vuttā, na appanā. Tathā hi kāmacchandappahāne ācariyadhammapālattherena vuttaṃ ‘‘vikkhambhanavasenāti ettha vikkhambhanaṃ anuppādanaṃ appavattanaṃ, na paṭipakkhānaṃ suppahīnatā, pahīnattāti ca pahīnasadisataṃ sandhāya vuttaṃ jhānassa anadhigatattā’’ti (dī. ni. ṭī. 1.261). Passaddhakāyassa sukhapaṭisaṃvedanāya ca vuttappakārāya pubbabhāgabhāvanāya vasena cetasikasukhaṃ paṭisaṃvedentoyeva taṃsamuṭṭhānapaṇītarūpaphuṭasarīratāya kāyikampi sukhaṃ paṭisaṃvedetīti. Apica kā nāma kathā aññehi vattabbā aṭṭhakathāyameva ‘‘cha dhamme bhāvetvā’’ti tattha tattha pubbabhāgabhāvanāya vuttattā. Sukhino cittasamādhāne pana sukhassa upacārabhāvanāya viya appanāyapi kāraṇattā, ‘‘so vivicceva kāmehī’’tiādinā ca vakkhamānāya appanāya hetuphalavasena sambajjhanato pubbabhāgasamādhi, appanāsamādhi ca vutto, pubbabhāgasukhamiva vā appanāsukhampi appanāsamādhissa kāraṇamevāti tampi appanāsukhaṃ appanāsamādhino [Pg.135] kāraṇabhāvena ācariyadhammapālattherena gahitanti imamatthamasallakkhentā nekkhammapadatthaṃ yathātathaṃ aggahetvā pāḷiyaṃ, aṭṭhakathāyampi saṃkiṇṇākulaṃ keci karontīti.

Here, however, this is the intention: from the abandoning of sensual desire up to the experiencing of happiness by one with a tranquil body, for that long, just as before, so also here, only the preliminary-stage development is spoken of, not absorption. For it is so: regarding the abandoning of sensual desire, it was said by the Elder Ācariya Dhammapāla: 'Here, in "by way of suppression," suppression is non-arising, non-occurrence, not the complete abandoning of the opposing factors. And "because of being abandoned" is said in reference to the similarity to being abandoned, because jhāna has not been attained.' And by the experiencing of happiness by one with a tranquil body, by the power of the preliminary-stage development of the kind already described, while experiencing only mental happiness, due to the body being pervaded by sublime matter arisen from that, one also experiences bodily happiness. Moreover, what is there to be said by others, since in the commentary itself, in various places, the preliminary-stage development is spoken of, as in 'having developed the six states'? However, in the concentration of the mind of one who is happy, because happiness is a cause for absorption just as it is for access development, and because of the connection by way of cause and effect with the absorption that will be spoken of, beginning with 'quite secluded from sensual pleasures...,' both preliminary-stage concentration and absorption concentration are spoken of. Or, just as preliminary-stage happiness is a cause for absorption concentration, so too absorption happiness is indeed a cause for absorption concentration. Thus, that absorption happiness is also taken by the Elder Ācariya Dhammapāla as a cause for absorption concentration. Not perceiving this meaning, not grasping the meaning of the word 'renunciation' as it really is, some create confusion and disorder in the Pāḷi and also in the commentary.

Paṭhamajjhānakathāvaṇṇanā

An Exposition on the Account of the First Jhāna

226. Yadevaṃ ‘‘sukhino cittaṃ samādhiyatī’’ti eteneva upacāravasenapi appanāvasenapi cittassa samādhānaṃ kathitaṃ siyā, evaṃ sante ‘‘so vivicceva kāmehī’’tiādikā desanā kimatthiyāti codanāya ‘‘so vivicceva…pe… vuttanti veditabba’’nti vuttaṃ. Tattha ‘‘samāhite’’ti padadvayaṃ ‘‘dassanatthaṃ vutta’’nti imehi sambandhitvā samāhitattā tathā dassanatthaṃ vuttanti adhippāyo veditabbo. Uparivisesadassanatthanti upacārasamādhito, paṭhamajjhānādisamādhito ca upari pattabbassa paṭhamadutiyajjhānādivisesassa dassanatthaṃ. Upacārasamādhisamadhigameneva hi paṭhamajjhānādiviseso samadhigantuṃ sakkā, na pana tena vinā, dutiyajjhānādisamadhigamepi pāmojjuppādādikāraṇaparamparā icchitabbā, dutiyamaggādisamadhigame paṭipadāñāṇadassanavisuddhi viyāti daṭṭhabbaṃ. Appanāsamādhināti paṭhamajjhānādiappanāsamādhinā. Tassa samādhinoti yo appanālakkhaṇo samādhi ‘‘sukhino cittaṃ samādhiyatī’’ti sabbasādhāraṇavasena vutto, tassa samādhino. Pabhedadassanatthanti dutiyajjhānādivibhāgassa ceva paṭhamābhiññādivibhāgassa ca pabhedadassanatthaṃ. Karajakāyanti catusantatirūpasamudāyabhūtaṃ cātumahābhūtikakāyaṃ. So hi gabbhāsaye karīyatīti katvā karasaṅkhātato pupphasambhavato jātattā karajoti vuccati. Karoti hi mātu soṇitasaṅkhātapupphassa, pitu sukkasaṅkhātasambhavassa ca nāmaṃ, tato jāto pana aṇḍajajalābujavasena gabbhaseyyakakāyova. Kāmaṃ opapātikādīnampi hetusampannānaṃ yathāvuttasamādhisamadhigamo sambhavati, tathāpi yebhuyyattā, pākaṭattā ca sveva kāyo vuttoti. Karoti putte nibbattetīti karo, sukkasoṇitaṃ, karena jāto karajotipi vadanti.

226. If it were so that by the very statement, 'the mind of a happy person becomes concentrated,' the concentration of the mind through both access concentration and absorption concentration could be said to be spoken of, then, this being the case, what would be the purpose of the teaching beginning with 'He, secluded from sensual pleasures...'? In response to this objection, it is said, 'It should be understood that "He, secluded from... etc." was spoken.' Therein, the two words 'in the concentrated [mind]' should be connected with 'spoken for the purpose of showing.' The meaning should be understood thus: because of being concentrated, it is spoken in that way for the purpose of showing. 'For the purpose of showing the higher distinctions' means for the purpose of showing the distinctions of the first and second jhānas and so on, which are to be attained beyond access concentration and the concentration of the first jhāna and so on. For it is only by attaining access concentration that the distinctions of the first jhāna and so on can be attained, but not without it. In attaining the second jhāna and so on, a sequence of causes, such as the arising of joy, should be desired, just as in attaining the second path and so on, the purification by knowledge and vision of the way should be desired; thus it should be regarded. 'By absorption concentration' means by the absorption concentration of the first jhāna and so on. 'Of that concentration' means of that concentration which has the characteristic of absorption and was spoken of in a general sense by 'the mind of a happy person becomes concentrated.' 'For the purpose of showing the divisions' means for the purpose of showing the divisions of the second jhāna and so on, and the divisions of the first direct-knowledge and so on. 'The body born of `kara`' (`karajakāya`) means the body composed of the four great elements, which is an aggregate of material phenomena of the four continuities. For it is made in the womb, and so, because it is born from what is designated as 'kara'—that is, from the 'flower' (mother's menstrual blood) and the 'origin' (father's semen)—it is called 'karaja.' Indeed, 'kara' is the name for the mother's blood, designated as 'flower,' and the father's semen, designated as 'origin.' One born from that, by way of being egg-born or womb-born, is only the womb-lying body. Although for those endowed with the right conditions, such as spontaneously reborn beings, the attainment of the aforesaid concentration is certainly possible, nevertheless, because it is the majority case and is more evident, that very body is spoken of. Some also say: 'It makes (`karoti`) or brings forth offspring, therefore it is `karo`, referring to the semen and blood. Born from `kara`, one is `karaja`.'

Nanu ca nāmakāyopi vivekajena pītisukhena tathā laddhūpakārova siyā, atha kasmā yathāvutto rūpakāyova idha gahitoti? Saddantarābhisambandhena adhigatattā. ‘‘Abhisandetī’’tiādisaddantarābhisambandhato hi rūpakāyo [Pg.136] eva idha bhagavatā vuttoti adhigamīyati tasseva abhisandanādikiriyāyogyattāti. Abhisandetīti abhisandanaṃ karoti, so imameva kāyaṃ vivekajena pītisukhenāti hi bhedavasena, samudāyāvayavavasena ca parikappanāmattasiddhā hetukiriyā ettha labbhati, abhisandanaṃ panetaṃ jhānamayena pītisukhena karajakāyassa tintabhāvāpādanaṃ, sabbatthakameva ca lūkhabhāvassāpanayananti āha ‘‘temeti snehetī’’ti, avassutabhāvaṃ, allabhāvañca karotīti attho. Atthato pana abhisandanaṃ nāma yathāvuttapītisukhasamuṭṭhānehi paṇītarūpehi kāyassa parippharaṇaṃ daṭṭhabbaṃ. Tenevāha ‘‘sabbattha pavattapīti sukhaṃ karotī’’ti. Taṃsamuṭṭhānarūpapharaṇavaseneva hi sabbattha pavattapītisukhatā. Parisandetītiādīsupi eseva nayo. Bhastaṃ nāma cammapasibbakaṃ. Parippharatīti suddhakiriyāpadaṃ. Tena vuttaṃ ‘‘samantato phusatī’’ti, so imameva kāyaṃ vivekajena pītisukhena samantato phuṭṭho bhavatīti attho. Phusanakiriyāyevettha upapannā, na byāpanakiriyā bhikkhusseva suddhakattubhāvato. Sabbaṃ etassa atthīti sabbavā yathā ‘‘guṇavā’’ti, tassa sabbavato, ‘‘avayavāvayavīsambandhe avayavini sāmivacana’’nti saddalakkhaṇena panetassa ‘‘kiñcī’’ti avayavena sambajjhanato avayavīvisayoyevesa sabbasaddoti mantvā chavimaṃsādikoṭṭhāsasaṅkhātena avayavena avayavībhāvaṃ dassento āha ‘‘sabbakoṭṭhāsavato kāyassā’’ti. ‘‘Kiñcī’’ti etassa ‘‘upā…pe… ṭhāna’’nti atthavacanaṃ. Upādinnakasantatipavattiṭṭhāneti kammajarūpasantatiyā pavattiṭṭhāne aphuṭaṃ nāma na hotīti sambandho. Chavimaṃsalohitānugatanti chavimaṃsalohitādikammajarūpamanugataṃ. Yattha yattha kammajarūpaṃ, tattha tattha cittajarūpassāpi byāpanato tena tassa kāyassa phuṭabhāvaṃ sandhāya ‘‘aphuṭaṃ nāma na hotī’’ti vuttaṃ.

Surely, could not the mental body also be benefited in the same way by the joy and happiness born of seclusion? Why then is only the material body, as stated, taken here? Because it is understood through its connection with other words. For it is understood that the Blessed One here spoke only of the material body due to its connection with other words such as 'saturates' (`abhisandeti`), since it alone is suited for actions such as saturating. 'Saturates' (`abhisandeti`) means it performs saturation. For in the phrase 'he... this very body with joy and happiness born of seclusion,' a causal action established merely by conception is found, by way of division and by way of the whole and its parts. This saturation, however, is the causing of the `karaja`-body to become moist by means of the joy and happiness produced by jhāna, and it is the removal of roughness everywhere. Therefore, the Commentator said, 'moistens (`temeti`), suffuses (`sneheti`)'; the meaning is that it causes a state of being drenched and moist. In terms of meaning, however, saturation should be understood as the pervasion of the body by the refined material phenomena that arise from the aforesaid joy and happiness. For that very reason, the Commentator said, 'It produces joy and happiness that has occurred everywhere.' For it is by the pervasion of the material phenomena arisen from that, that there is joy and happiness occurring everywhere. This same method applies also to 'spreads throughout' (`parisandeti`) and so on. A `bhasta` is a leather bag. `Parippharati` ('pervades') is a simple (non-causative) verb. Therefore the Commentator said, 'touches all around' (`samantato phusati`). The meaning is: 'He becomes one who has touched this very body all around with the joy and happiness born of seclusion.' Here, the action of touching is appropriate, not the action of pervading, because the monk himself is the simple agent. 'It has all (`sabbaṃ`) of this (`etassa`), therefore it is `sabbavā` (possessing all),' just like `guṇavā` (possessing qualities). Of that `sabbavā` (body possessing all), however, because of its connection with the part, `kiñci` (any), according to the grammatical principle, 'In the relation between part and whole, the genitive is used for the whole,' this word `sabba` (all) pertains only to the whole (`avayavī`). Understanding this, and wishing to show the state of being a whole by means of the parts designated as skin, flesh, etc., he said, 'of the body possessing all parts' (`sabbakoṭṭhāsavato kāyassā`). The explanation of the meaning of `kiñci` is the set of three phrases: 'in the place where the continuity of kamma-born matter occurs,' 'accompanied by skin, flesh, and blood,' and 'even a minute place.' `Upādinnakasantatipavattiṭṭhāne` means: in the place where the continuity of kamma-born matter occurs. The connection is: 'there is nothing that is not touched.' `Chavimaṃsalohitānugatanti` means: accompanied by kamma-born matter such as skin, flesh, and blood. Because wherever there is kamma-born matter, there is also the pervasion of mind-born matter, it was said with reference to the body being touched by that: 'there is nothing that is not touched.'

227. Chekoti kusalo, taṃ pana kosallaṃ ‘‘kaṃsathāle nhāniyacuṇṇāni ākiritvā’’tiādisaddantarasannidhānato, pakaraṇato ca nhāniyacuṇṇānaṃ karaṇe, payojane, piṇḍane ca samatthatāvasena veditabbanti dasseti ‘‘paṭibalo’’tiādinā. Kaṃsasaddo pana ‘‘mahatiyā kaṃsapātiyā’’tiādīsu [Pg.137] (ma. ni. 1.61) suvaṇṇe āgato, ‘‘kaṃso upahato yathā’’tiādīsu (dha. pa. 134) kittimalohe, ‘‘upakaṃso nāma rājā mahākaṃsassa atrajo’’tiādīsu [jā. aṭṭha. 4.10.164 (atthato samānaṃ)] paṇṇattimatte. Idha pana yattha katthaci loheti āha ‘‘yena kenaci lohena katabhājane’’ti. Nanu upamākaraṇamattamevidaṃ, atha kasmā kaṃsathālakassa savisesassa gahaṇaṃ katanti anuyogaṃ pariharati ‘‘mattikābhājana’’ntiādinā. ‘‘Sandentassā’’ti parimaddetvā piṇḍaṃ karontasseva bhijjati, na pana sandanakkhamaṃ hoti, anādaralakkhaṇe cetaṃ sāmivacanaṃ. Kiriyantarassa pavattanakkhaṇeyeva kiriyantarassa pavattanañhi anādaralakkhaṇaṃ. ‘‘Paripphosakaṃ paripphosaka’’nti idaṃ bhāvanapuṃsakanti dasseti ‘‘siñcitvā siñcitvā’’ti iminā. Phusasaddo cettha parisiñcane yathā taṃ vātavuṭṭhisamaye ‘‘devo ca thokaṃ thokaṃ phusāyatī’’ti, (pāci. 362) tasmā tato tato nhāniyacuṇṇato upari udakena byāpanakaraṇavasena parisiñcitvā parisiñcitvāti attho. Anupasaggopi hi saddo saupasaggo viya pakaraṇādhigatassa atthassa dīpako, ‘‘siñcitvā siñcitvā’’ti pana vacanaṃ ‘‘paripphosakaṃ paripphosaka’’nti etassa ‘‘sandeyyā’’ti ettha visesanabhāvaviññāpanatthaṃ. Evamīdisesu. ‘‘Sandeyyā’’ti ettha sanda-saddo piṇḍakaraṇeti vuttaṃ ‘‘piṇḍaṃ kareyyā’’ti. Anugatāti anupavisanavasena gatā upagatā. Pariggahitāti parito gahitā samantato phuṭṭhā.

227. “Cheko” means “skilled.” That skill, however, should be understood as the ability in preparing, applying, and kneading bath powder, as indicated by the phrase “paṭibalo” (capable), due to the proximity of other words like “having sprinkled bath powder in a bronze bowl” and due to the context. The word “kaṃsa,” however, appears in the sense of gold in contexts like “in a large golden bowl,” in the sense of an alloy in contexts like “like a struck bronze gong,” and as a mere designation in contexts like “King Upakaṃsa, the son of Mahākaṃsa.” Here, however, it refers to any metal whatsoever, as he said: “in a vessel made of any metal whatsoever.” Is this not merely for the sake of making a simile? Why, then, was the specific mention of a bronze bowl made? He refutes this inquiry with “an earthen vessel,” and so on. “Sandentassā” (of one kneading) means that it breaks while one is kneading it into a lump; it is not, however, able to withstand kneading. And this is a genitive noun in the sense of disregard. For the characteristic of disregard is the occurrence of another action at the very moment of the occurrence of one action. He shows that “Paripphosakaṃ paripphosakaṃ” (sprinkling repeatedly) is a neuter noun of state with the phrase “siñcitvā siñcitvā” (sprinkling repeatedly). And here, the word “phusa” is in the sense of sprinkling all around, as in “at a time of wind and rain, the deva sprinkles a little, a little.” Therefore, the meaning is “having sprinkled all around, having sprinkled all around” by way of causing it to be pervaded with water on top of the bath powder from here and there. For indeed, even a word without a prefix, like a word with a prefix, can illuminate a meaning understood from the context. The phrase “siñcitvā siñcitvā,” however, is stated to make known that “paripphosakaṃ paripphosakaṃ” is a qualifier for “sandeyyā” (should knead) here. The same applies in such cases. Here in “sandeyyā,” the word “sanda” is in the sense of making a lump, thus it was said “he should make a lump.” “Anugatā” means “gone to, approached, by way of entering into.” “Pariggahitā” means “taken all around, pervaded all around.”

Antaro ca bāhiro ca padeso, tehi saha pavattatīti santarabāhirā, nhāniyapiṇḍi, ‘‘samantarabāhirā’’tipi pāṭho, ma-kāro padasandhivasena āgamo. Yathāvuttena pariggahitatākāraṇeneva santarabāhiro nhāniyapiṇḍi phuṭā udakasnehenāti āha ‘‘sabbatthakameva udakasinehena phuṭā’’ti. Sabbattha pavattanaṃ sabbatthakaṃ, bhāvanapuṃsakañcetaṃ, sabbapadese hutvā eva phuṭāti attho. ‘‘Santarabāhirā phuṭā’’ti ca iminā nhāniyapiṇḍiyā sabbaso udakena temitabhāvamāha, ‘‘na ca paggharaṇī’’ti pana iminā tintāyapi tāya ghanathaddhabhāvaṃ. Tenāha ‘‘na ca binduṃ bindu’’ntiādi. Udakassa phusitaṃ phusitaṃ, [Pg.138] na ca paggharaṇī sūdanīti attho, ‘‘binduṃ udakaṃ’’ tipi katthaci pāṭho, udakasaṅkhātaṃ bindunti tassattho. Bindusaddo hi ‘‘byālambambudharabindū’’tiādīsu viya dhārāvayave. Evaṃ pana apaggharaṇato hatthenapi dvīhipi tīhipi aṅgulehi gahetuṃ, ovaṭṭikāya vā kātuṃ sakkā. Yadi hi sā paggharaṇī assa, evaṃ sati snehavigamanena sukkhattā thaddhā hutvā tathā gahetuṃ, kātuṃ vā na sakkāti vuttaṃ hoti. Ovaṭṭikāyāti parivaṭṭulavasena, guḷikāvasena sā piṇḍi kātuṃ sakkāti attho.

The inner region and the outer region; because it exists together with them, it is “santarabāhirā” (with inner and outer), referring to the ball of bath powder. There is also the reading “samantarabāhirā”; the “m” is an augment due to sandhi. For the very reason that it is encompassed as stated, the ball of bath powder is pervaded inside and out with the moisture of water, thus he said “pervaded everywhere with the moisture of water.” Being everywhere is “sabbatthakaṃ”; and this is a neuter noun of state, meaning “pervaded by being in every part.” And with “pervaded inside and out,” he states the fact that the ball of bath powder is entirely moistened with water. But with “and it does not drip,” he states its solid and firm nature even though it is wet. Therefore he said “and not drop by drop,” etc. The meaning is that for every bit of water that touches it, it does not drip or flow. In some places, there is also the reading “binduṃ udakaṃ” (a drop of water); its meaning should be understood as “a drop which is water.” For the word “bindu” is used for a part of a stream, as in “a drop from a hanging cloud,” etc. Moreover, because it does not drip, it can be held by hand, or with two or three fingers, or formed into a ball. For if it were to drip, then, with the departure of its moisture, having become dry and hard, it could not be held or formed in that way—this is what is meant. “Ovaṭṭikāya” means that the ball can be made round, like a pellet; this is the meaning.

Dutiyajjhānakathāvaṇṇanā

Exposition of the Discourse on the Second Jhāna

229. Tāhi tāhi udakasirāhi ubbhijjati uddhaṃ nikkhamatīti ubbhidaṃ, tādisaṃ udakaṃ yassāti ubbhidodako, da-kārassa pana ta-kāre kate ubbhitodako, imamatthaṃ dassetuṃ ‘‘ubbhinnaudako’’ti vuttaṃ, nadītīre khatakūpako viya ubbhijjanakaudakoti attho. Ubbhijjanakampi udakaṃ katthaci heṭṭhā ubbhijjitvā dhārāvasena uṭṭhahitvā bahi gacchati, na taṃ koci antoyeva patiṭṭhitaṃ kātuṃ sakkoti dhārāvasena uṭṭhahanato, idha pana vālikātaṭe viya udakarahadassa antoyeva ubbhijjitvā tattheva tiṭṭhati, na dhārāvasena uṭṭhahitvā bahi gacchatīti viññāyati akhobhakassa sannisinnasseva udakassa adhippetattāti imamatthaṃ sandhāyāha ‘‘na heṭṭhā’’tiādi. Heṭṭhāti udakarahadassa heṭṭhā mahāudakasirā, lohitānugatā lohitasirā viya udakānugato pathavipadeso ‘‘udakasirā’’ti vuccati. Uggacchanakaudakoti dhārāvasena uṭṭhahanakaudako. Antoyevāti udakarahadassa anto samatalapadese eva. Ubbhijjanakaudakoti ubbhijjitvā tattheva tiṭṭhanakaudako. Āgamanamaggoti bāhirato udakarahadābhimukhaṃ āgamanamaggo. Kālena kālanti ruḷhīpadaṃ ‘‘eko ekāyā’’tiādi (pārā. 443, 444, 452) viyāti vuttaṃ ‘‘kāle kāle’’ti. Anvaddhamāsanti ettha anusaddo byāpane. Vassānassa addhamāsaṃ addhamāsanti attho. Evaṃ anudasāhanti etthāpi. Vuṭṭhinti vassanaṃ. Anuppavaccheyyāti na upavaccheyya. Vassasaddato cassa siddhīti dasseti ‘‘na vasseyyā’’ti iminā.

229. From those various water-channels it springs up, it comes out upwards, thus it is “ubbhidaṃ” (springing up). A lake which has such water is “ubbidodako” (having spring-water). When the letter “d” is made into “t,” it becomes “ubbhitodako.” To show this meaning, “ubbhinnaudako” was said. The meaning is “having water that springs up,” like a well dug on a riverbank. Even water that springs up, somewhere, having sprung up from below and having arisen by way of a current, goes outside. No one can make it stay established just inside, because of its rising by way of a current. Here, however, like on a sandy shore, having sprung up within the lake itself, it stays right there. It is understood that it does not rise by way of a current and go outside, because what is intended is water that is undisturbed and settled. With this meaning in mind, he said “not from below,” etc. “Below” means there is a great water-channel below the lake. A region of the earth that follows water is called a “water-channel,” just as a blood-vessel follows blood. “Uggacchanakaudako” means having water that rises up by way of a current. “Within itself” means just within the level area of the lake. “Ubbhijjanakaudako” means having water that springs up and stays right there. “The path of arrival” is the path of arrival from outside towards the lake. “Kālena kālaṃ” is an idiomatic term, like “eko ekāya,” etc., thus it is said “kāle kāle.” Here in “anvaddhamāsaṃ,” the prefix “anu” is in the sense of pervasion. The meaning is “every half-month of the rainy season.” Likewise here in “anudasāhaṃ” too. “Vuṭṭhiṃ” means raining. “Anuppavaccheyya” means “it should not rain.” And its derivation is from the word “vassa”; he shows this with “na vasseyyā.”

‘‘Sītā [Pg.139] vāridhārā’’ti itthiliṅgapadassa ‘‘sītaṃ dhāra’’nti napuṃsakaliṅgena atthavacanaṃ dhārasaddassa dviliṅgikabhāvaviññāpanatthaṃ. Sītanti khobhanābhāvena sītalaṃ, purāṇapaṇṇatiṇakaṭṭhādisaṃkiṇṇābhāvena vā setaṃ parisuddhaṃ. Setaṃ sītanti hi pariyāyo. Kasmā panettha ubbhidodakoyeva rahado gahito, na itareti anuyogamapaneti ‘‘heṭṭhā uggacchanaudakañhī’’tiādinā. Uggantvā uggantvā bhijjantanti uṭṭhahitvā uṭṭhahitvā dhārākiraṇavasena ubbhijjantaṃ, vinassantaṃ vā. Khobhetīti āloḷeti. Vuṭṭhīti vassanaṃ. Dhārānipātapubbuḷakehīti udakadhārānipātehi ca tatoyeva uṭṭhitaudakapubbuḷakasaṅkhātehi pheṇapaṭalehi ca. Evaṃ yathākkamaṃ tiṇṇampi rahadānamagahetabbataṃ vatvā ubbhidodakasseva gahetabbataṃ vadati ‘‘sannisinnamevā’’tiādinā. Tattha sannisinnamevāti sammā, samaṃ vā nisinnameva, aparikkhobhatāya niccalameva, suppasannamevāti adhippāyo. Iddhinimmitamivāti iddhimatā iddhiyā tathā nimmitaṃ iva. Tatthāti tasmiṃ upamopameyyavacane. Sesanti ‘‘abhisandetī’’tiādikaṃ.

“‘Sītā vāridhārā’ (a cool stream of water) is a feminine term; the explanation of its meaning with the neuter term ‘sītaṃ dhāraṃ’ (a cool stream) is for the purpose of making it known that the word ‘dhāra’ has two genders. ‘Sītaṃ’ (cool) means cooled by the absence of agitation, or, due to the absence of being mixed with old leaves, grass, wood, and so on, it is ‘setaṃ’ (white/pure). Indeed, ‘setaṃ’ and ‘sītaṃ’ are synonyms. Why is only a lake with spring water taken here, and not the others? He dispels this inquiry with the phrase beginning, “because the water rises from below.” ‘Uggantvā uggantvā bhijjantaṃ’ (rising up again and again and breaking forth) means rising up again and again and emerging by means of the scattering of streams, or flowing out. ‘Khobheti’ (agitates) means it stirs. ‘Vuṭṭhi’ (rain) means a downpour. ‘Dhārānipātapubbuḷakehi’ (by the falling of streams and by the bubbles) means by the falling of water streams and by the layers of foam, known as water-bubbles, that arise from that very thing. Thus, having stated in sequence that none of the three kinds of lakes are to be taken, he states that only the one with spring water is to be taken, with the phrase beginning, “it is just settled.” Therein, ‘sannisinnameva’ (it is just settled) means it is well, or evenly, settled; due to not being agitated from all around, it is just motionless; it is just exceedingly clear—this is the intention. ‘Iddhinimmitamiva’ (like something created by psychic power) means as if created in such a way by one with psychic power, through psychic power. ‘Tattha’ (therein) means in that statement of the simile and the object of the simile. ‘Sesaṃ’ (the rest) means that which begins with “abhisandeti” (he pervades).

Tatiyajjhānakathāvaṇṇanā

The Explanation of the Third Jhāna

231. ‘‘Uppalinī’’tiādi gacchassapi vanassapi adhivacanaṃ. Idha pana ‘‘yāva aggā, yāva ca mūlā’’ti vacanayogena ‘‘appekaccānī’’tiādinā uppalagacchādīnameva gahetabbatāya vanamevādhippetaṃ, tasmā ‘‘uppalānīti uppalagacchāni. Etthāti uppalavane’’tiādinā attho veditabbo. Avayavena hi samudāyassa nibbacanaṃ kataṃ. Ekañhi uppalagacchādi uppalādiyeva, catupañcamattampi pana uppalādivananti voharīyati, sāratthadīpaniyaṃ pana jalāsayopi uppaliniādibhāvena vutto. Ettha cāti etasmiṃ padattaye, etesu vā tīsu uppalapadumapuṇḍarīkasaṅkhātesu atthesu. ‘‘Setarattanīlesū’’ti uppalameva vuttaṃ, setuppalarattuppalanīluppalesūti attho. Yaṃ kiñci uppalaṃ uppalameva uppalasaddassa sāmaññanāmavasena tesu sabbesupi pavattanato. Satapattanti ettha satasaddo bahupariyāyo ‘‘satagghī sataraṃsi sūriyo’’tiādīsu viya anekasaṅkhyābhāvato. Evañca katvā anekapattassāpi padumabhāve saṅgaho siddho hoti. Pattanti ca pupphadalamadhippetaṃ. Vaṇṇaniyamena setaṃ padumaṃ, rattaṃ [Pg.140] puṇḍarīkanti sāsanavohāro, loke pana ‘‘rattaṃ padumaṃ, setaṃ puṇḍarīka’’nti vadanti. Vuttañhi ‘‘puṇḍarīkaṃ sitaṃ rattaṃ, kokanadaṃ kokāsako’’ti. Rattavaṇṇatāya hi kokanāmakānaṃ sunakhānaṃ nādayato saddāpayato, tehi ca asitabbato ‘‘kokanadaṃ, kokāsako’’ti ca padumaṃ vuccati. Yathāha ‘‘padmaṃ yathā kokanadaṃ sugandha’’nti. Ayaṃ panettha vacanattho udakaṃ pāti, udake vā plavatīti uppalaṃ. Paṅke davati gacchati, pakārena vā davati viruhatīti padumaṃ. Paṇḍaraṃ vaṇṇamassa, mahantatāya vā muḍitabbaṃkhaṇḍetabbanti puṇḍarīkaṃ ma-kārassa pa-kārādivasena. Muḍisaddañhi muḍarisaddaṃ vā khaṇḍanatthamicchanti saddavidū, saddasatthato cettha padasiddhi. Yāva aggā, yāva ca mūlā udakena abhisandanādibhāvadassanatthaṃ pāḷiyaṃ ‘‘udakānuggatānī’’ti vacanaṃ, tasmā udakato na uggatānicceva attho, na tu udake anurūpagatānīti āha ‘‘udakā…pe… gatānī’’ti. Idha pana uppalādīni viya karajakāyo, udakaṃ viya tatiyajjhānasukhaṃ daṭṭhabbaṃ.

231. “‘Uppalinī’ and so forth is a designation for a clump (gaccha) as well as for a grove (vana). Here, however, due to the connection with the words “up to the tip and up to the root” and because, with the phrase beginning “some,” only the water lily clumps and so on are to be taken, it is the grove itself that is intended. Therefore, the meaning should be understood through such phrases as “‘uppalāni’ means water lily clumps. ‘Ettha’ (herein) means in the water lily grove.” For the whole is described by a part. A single water lily clump is just a water lily, but even a mere four or five are referred to as a water lily grove. In the Sāratthadīpanī, however, even a reservoir is spoken of as an ‘uppalinī’ and so on. And ‘ettha ca’ means in this triad of terms, or in these three meanings, namely, uppala, paduma, and puṇḍarīka. In the phrase “among white, red, and blue,” only the uppala (water lily) is mentioned; the meaning is “among white water lilies, red water lilies, and blue water lilies.” Any water lily whatsoever is just an uppala, because the word ‘uppala,’ as a general name, applies to all of them. Here in ‘satapattaṃ,’ the word ‘sata’ is a synonym for ‘bahu’ (many), as in such phrases as “satagghi sataraṃsi sūriyo,” because it has the meaning of an indefinite number. And so, the inclusion of a lotus with many petals in the category of ‘paduma’ is established. And by ‘pattaṃ,’ a flower petal is intended. By convention of color, “the white one is a paduma, the red one is a puṇḍarīka” is the usage in the Dispensation. But in the world, they say, “the red one is a paduma, the white one is a puṇḍarīka.” For it is said: “The puṇḍarīka is white (sitaṃ); the red is a kokanada, a kokāsaka.” Because of its red color, because it makes dogs named ‘koka’ bark, and because it is eaten by them, the paduma is called ‘kokanada’ and ‘kokāsaka.’ As it is said: “Like the fragrant kokanada lotus.” Herein, this is the etymology: it protects (pāti) water, or it floats (plavati) in water, thus it is an ‘uppala.’ It goes (davati) in the mud (paṅke), or it grows (davati) in a special way (pakārena), thus it is a ‘paduma.’ It has a white (paṇḍaraṃ) color, or because of its greatness it is to be cut (muḍitabbaṃ), thus it is a ‘puṇḍarīka,’ by way of changing the letter ‘ma’ to ‘pa’ and so on. For scholars of philology hold that the word ‘muḍi’ or ‘muḍari’ has the meaning of cutting; and the derivation of the word here is from the science of grammar. The phrase ‘udakānuggatānī’ is in the Pāḷi to show the state of being pervaded by water from the tip to the root. Therefore, the meaning should be understood as simply ‘not emerged from the water.’ But it does not mean ‘unsuitably gone in the water’; therefore, he says ‘udakā…pe…gatāni.’ Here, however, the physical body should be seen as like the water lilies, and the bliss of the third jhāna should be seen as like the water.

Catutthajjhānakathāvaṇṇanā

The Explanation of the Fourth Jhāna

233. Yasmā pana catutthajjhānacittameva ‘‘cetasā’’ti vuttaṃ, tañca rāgādiupakkilesamalāpagamato nirupakkilesaṃ nimmalaṃ, tasmā upakkilesavigamanameva parisuddhabhāvoti āha ‘‘nirupakkilesaṭṭhena parisuddha’’nti. Yasmā ca parisuddhasseva paccayavisesena pavattiviseso pariyodātatā suddhantasuvaṇṇassa nighaṃsanena pabhassaratā viya, tasmā pabhassaratāyeva pariyodātatāti āha ‘‘pabhassaraṭṭhena pariyodāta’’nti. Vijju viya pabhāya ito cito ca niccharaṇaṃ pabhassaraṃ yathā ‘‘ābhassarā’’ti. Odātena vatthenāti ettha ‘‘odātenā’’ti guṇavacanaṃ sandhāya ‘‘odātena…pe… ida’’nti vuttaṃ. Utupharaṇatthanti uṇhassa utuno pharaṇadassanatthaṃ. Kasmāti āha ‘‘kiliṭṭhavatthenā’’tiādi. Utupharaṇaṃ na hotīti odātavatthena viya savisesaṃ utupharaṇaṃ na hoti, appakamattameva hotīti adhippāyo. Tenāha ‘‘taṅkhaṇa…pe… balavaṃ hotī’’ti. ‘‘Taṅkhaṇadhotaparisuddhenā’’ti ca etena odātasaddo ettha parisuddhavacano eva ‘‘gihī odātavatthavasano’’tiādīsu viya[Pg.141], na setavacano yena kenaci taṅkhaṇadhotaparisuddheneva utupharaṇasambhavatoti dasseti.

233. Furthermore, since the fourth jhāna consciousness alone is called ‘cetasā’ (by the mind), and that, due to the departure of the stain of defilements such as lust, is without defilements and is stainless, therefore, the very departure from defilements is the state of purity. Thus, he says, “pure in the sense of being without defilements.” And since, for that which is pure, a special mode of occurrence due to a special condition is luminosity (pariyodātatā)—like the radiance of refined gold through polishing—therefore, radiance itself is luminosity. Thus, he says, “luminous in the sense of being radiant.” Like lightning, the emission of light from here and there is ‘pabhassaraṃ’ (radiant), as in the word ‘ābhassarā.’ Here, in the phrase “with an ‘odāta’ cloth,” referring to ‘odātena’ as a word denoting a quality, the statement “odātena…pe…idaṃ” is said. “For the purpose of pervasion by the season” means for the purpose of showing the pervasion of the hot season. Why? He says the phrase beginning “with a soiled cloth.” “The pervasion by the season does not occur” means that, unlike with a clean cloth, a special pervasion by the season does not occur; only a slight amount occurs—this is the intention. For that reason, he says, “at that moment…pe…it becomes strong.” And by this phrase “by that which is washed and pure at that moment,” he shows that the word ‘odāta’ here only expresses purity, as in such phrases as “a householder wearing clean clothes,” and does not express whiteness, because the pervasion by the seasonal heat is possible only with something that has been washed and made pure at that very moment.

Nanu ca pāḷiyaṃ ‘‘nāssa kiñci sabbāvato kāyassa odātena vatthena aphuṭaṃ assā’’ti kāyassa odātavatthapharaṇaṃ vuttaṃ, na pana vatthassa utupharaṇaṃ, atha kasmā utupharaṇaṃ idha vuttanti anuyogenāha ‘‘imissāya hī’’tiādi. Yasmā vatthaṃ viya karajakāyo, utupharaṇaṃ viya catutthajjhānasukhaṃ, tasmā evamattho veditabboti vuttaṃ hoti, etena ca odātena vatthena sabbāvato kāyassa pharaṇāsambhavato, upameyyena ca ayuttattā kāyaggahaṇena tannissitavatthaṃ gahetabbaṃ, vatthaggahaṇena ca tappaccayaṃ utupharaṇanti dasseti. Neyyatthato hi ayaṃ upamā vuttā. Vicitradesanā hi buddhā bhagavantoti. Yogino hi karajakāyo vatthaṃ viya daṭṭhabbo utupharaṇasadisena catutthajjhānasukhena pharitabbattā, utupharaṇaṃ viya catutthajjhānasukhaṃ vatthassa viya tena karajakāyassa pharaṇato, purisassa sarīraṃ viya catutthajjhānaṃ utupharaṇaṭṭhāniyassa sukhassa nissayabhāvato. Tenāha ‘‘tasmā’’tiādi. Idañhi yathāvuttavacanassa guṇadassanaṃ. Ettha ca pāḷiyaṃ ‘‘parisuddhena cetasā’’ti cetogahaṇena catutthajjhānasukhaṃ bhagavatā vuttanti ñāpetuṃ ‘‘catutthajjhānasukhaṃ, catutthajjhānasukhenā’’ti ca vuttanti daṭṭhabbaṃ. Nanu ca catutthajjhānasukhaṃ nāma sātalakkhaṇaṃ natthīti? Saccaṃ, santasabhāvattā panettha upekkhāyeva ‘‘sukha’’nti adhippetā. Tena vuttaṃ sammohavinodaniyaṃ ‘‘upekkhā pana santattā, sukhamicceva bhāsitā’’ti (vibha. aṭṭha. 232; visuddhi. 2.644; mahāni. aṭṭha. 27; paṭi. ma. aṭṭha. 1.105).

Is it not so that in the Pāḷi text, 'There would be no part of his entire body not suffused by the white cloth,' the suffusion of the body with a white cloth was spoken of, but not the suffusion of the cloth by heat? Then why is the suffusion by heat mentioned here? In response to this inquiry, it is said, 'Because of this…' and so on. Because the physical body is like the cloth, and the happiness of the fourth jhāna is like the suffusion by heat, therefore, it is said that this meaning should be understood. And by this it is shown that since the entire body cannot be suffused by the white cloth, and since it is inappropriate for the object of comparison, by taking 'body' one should take the cloth dependent on it, and by taking 'cloth' one should take the suffusion by heat which is its condition. For this simile is stated with a meaning that has to be inferred. For the Blessed Buddhas have diverse ways of teaching. For the yogī, the physical body should be seen as like the cloth, because it is to be suffused by the happiness of the fourth jhāna, which is like the suffusion by heat. The happiness of the fourth jhāna is like the suffusion by heat, because of its suffusion of the physical body, just as there is suffusion of the cloth. The fourth jhāna is like a person’s body, because it is the basis for the happiness that occupies the position of the suffusion by heat. Therefore, he says, 'Thus…' and so on. This is indeed a showing of the quality of the aforementioned statement. And here, it should be understood that in order to make known that in the Pāḷi, by the taking of 'mind' in 'with a purified mind,' the happiness of the fourth jhāna was taught by the Blessed One, the phrases 'the happiness of the fourth jhāna' and 'by the happiness of the fourth jhāna' are also stated. But is it not so that the so-called happiness of the fourth jhāna lacks the characteristic of pleasantness? True, but because of its peaceful nature, here equanimity itself is intended as 'happiness.' Therefore, it is said in the Sammohavinodanī: 'But equanimity, because it is peaceful, is indeed spoken of as happiness.'

Ettāvatāti paṭhamajjhānādhigamaparidīpanato paṭṭhāya yāva catutthajjhānādhigamaparidīpanā, tāvatā vacanakkamena. Labhanaṃ lābho, so etassāti lābhī, rūpajjhānānaṃ lābhī rūpajjhānalābhī yathā ‘‘lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti, (saṃ. ni. 2.70; udā. 38) labhanasīlo vā lābhī. Kiṃ labhanasīlo? Rūpajjhānānītipi yujjati. Evamitarasmimpi. Na arūpajjhānalābhīti na veditabboti yojetabbaṃ. Kasmāti vuttaṃ ‘‘na hī’’tiādi, aṭṭhannampi samāpattīnaṃ upari abhiññādhigame avinābhāvatoti [Pg.142] vuttaṃ hoti. Cuddasahākārehīti ‘‘kasiṇānulomato, kasiṇapaṭilomato kasiṇānulomapaṭilomato, jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato, jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato, aṅgasaṅkantito, ārammaṇasaṅkantito, aṅgārammaṇasaṅkantito aṅgavavatthānato, ārammaṇavavatthānato’’ti (visuddhi. 2.365) visuddhimagge vuttehi imehi cuddasahākārehi. Satipi jhānesu āvajjanādipañcavidhavasībhāve ayameva cuddasavidho vasībhāvo abhiññā nibbattane ekantena icchitabboti dassentena ‘‘cuddasahākārehi ciṇṇavasībhāva’’nti vuttaṃ, iminā ca arūpasamāpattīsu ciṇṇavasībhāvaṃ vinā rūpasamāpattīsu eva ciṇṇavasībhāvena samāpatti na ijjhatīti tāsaṃ abhiññādhigame avinābhāvaṃ dassetīti veditabbaṃ.

By 'up to this point' is meant: from the exposition of the attainment of the first jhāna up to the exposition of the attainment of the fourth jhāna, in that sequence of words. Gaining is acquisition; one who has that is a gainer. A gainer of the form jhānas is a 'form-jhāna-gainer,' just as in 'a gainer of robes, almsfood, lodging, and medicinal requisites for the sick.' Alternatively, 'lābhī' means one who is accustomed to gaining. Accustomed to gaining what? The form jhānas. This meaning is also suitable. So too in the other case. It should be connected thus: 'It should not be understood that one is not a gainer of the formless jhānas.' Why? It is said, 'na hi,' etc. This means it is said that there is inseparability in the attainment of the higher knowledges which are beyond the eight attainments. 'By fourteen modes' refers to these fourteen modes stated in the Visuddhimagga: 'in forward order with the kasiṇas, in reverse order with the kasiṇas, in forward and reverse order with the kasiṇas, in forward order with the jhānas, in reverse order with the jhānas, in forward and reverse order with the jhānas, by skipping jhānas, by skipping kasiṇas, by skipping both jhānas and kasiṇas, by transition of factors, by transition of objects, by transition of both factors and objects, by determining factors, and by determining objects.' Even though there is the fivefold mastery in the jhānas, such as adverting, etc., it is by one showing that this very fourteenfold mastery is absolutely required for producing the higher knowledges that it was said, 'mastery practiced in fourteen modes.' And by this, it should be understood that he shows that without mastery practiced in the formless attainments, attainment is not accomplished by mastery practiced only in the form attainments, thus showing their inseparability in the attainment of the higher knowledges.

Nanu yathāpāṭhameva vinicchayo vattabboti codanaṃ sodheti ‘‘pāḷiyaṃ panā’’tiādinā, sāvasesapāṭhabhāvato nīharitvā esa vinicchayo vattabboti vuttaṃ hoti. Yajjevaṃ arūpajjhānānipi pāḷiyaṃ gahetabbāni, atha kasmā tāni aggahetvā sāvasesapāṭho bhagavatā katoti? Sabbābhiññānaṃ visesato rūpāvacaracatutthajjhānapādakattā. Satipi hi tāsaṃ tathā avinābhāve visesato panetā rūpāvacaracatutthajjhānapādakā, tasmā tāsaṃ tappādakabhāvaviññāpanatthaṃ tattheva ṭhatvā desanā katā, na pana arūpāvacarajjhānānaṃ idha ananupayogato. Tenāha ‘‘arūpajjhānāni āharitvā kathetabbānī’’ti.

Should not the decision be stated exactly according to the text? This objection is resolved with 'pāḷiyaṃ pana,' etc. This means that it is said that this decision is stated after having extracted it from the fact that the text was left incomplete. If so, the formless jhānas should also have been included in the Pāḷi. Then why did the Blessed One make the text incomplete by not including them? Because all the higher knowledges are specifically founded on the fourth form-realm jhāna. For although there is such an inseparability of them, these formless attainments are specifically founded on the fourth form-realm jhāna. Therefore, in order to make known that it is their foundation, the teaching was given while dwelling on that very point. But the teaching on the formless jhānas was not given here due to their non-application. Therefore, he said, 'The formless jhānas should be brought in and discussed.'

Vipassanāñāṇakathāvaṇṇanā

The Explanation of the Discourse on Insight Knowledge

234. ‘‘Puna caparaṃ mahārāja (pāḷiyaṃ natthi) bhikkhū’’ti vatvāpi kimatthaṃ dassetuṃ ‘‘so’’ti padaṃ puna vuttanti codanāyāha ‘‘so…pe… dassetī’’ti, yathārutavasena, neyyatthavasena ca vuttāsu aṭṭhasu samāpattīsu ciṇṇavasitāvisiṭṭhaṃ bhikkhuṃ dassetuṃ evaṃ vuttanti adhippāyo. Sesanti ‘‘so’’ti padatthato sesaṃ ‘‘evaṃ samāhite’’tiādīsu vattabbaṃ sādhippāyamatthajātaṃ. Ñeyyaṃ jānātīti ñāṇaṃ, tadeva paccakkhaṃ katvā passatīti dassanaṃ, ñāṇameva dassanaṃ na cakkhādikanti ñāṇadassanaṃ, pañcavidhampi ñāṇaṃ, tayidaṃ pana ñāṇadassanapadaṃ [Pg.143] sāsane yesu ñāṇavisesesu niruḷhaṃ, taṃ sabbaṃ atthuddhāravasena dassento ‘‘ñāṇadassananti maggañāṇampi vuccatī’’tiādimāha. Ñāṇadassanavisuddhatthanti ñāṇadassanassa visuddhipayojanāya. Phāsuvihāroti ariyavihārabhūto sukhavihāro. Bhagavatopīti na kevalaṃ devatārocanameva, atha kho tadā bhagavatopi ñāṇadassanaṃ udapādīti attho. Sattāhaṃ kālaṅkatassa assāti sattāhakālaṅkato. ‘‘Kālāmo’’ti gottavasena vuttaṃ. Cetovimutti [vimutti (aṭṭhakathāyaṃ)] nāma arahattaphalasamāpatti. Yasmā vipassanāñāṇaṃ ñeyyasaṅkhāte tebhūmakasaṅkhāre aniccādito jānāti, bhaṅgānupassanato ca paṭṭhāya paccakkhato te passati, tasmā yathāvuttaṭṭhena ñāṇadassanaṃ nāma jātanti dasseti ‘‘idha panā’’tiādinā.

234. Having said, 'Furthermore, O great king, a bhikkhu,' for what purpose was the word 'so' (that) spoken again? Due to this objection, the Commentator said, 'so...pe...dassetīti' (that...etc...shows). The intention is that this was spoken to show a bhikkhu who is distinguished by mastery in the eight attainments, which were spoken of according to the literal meaning and the meaning to be inferred. As for the rest: from the meaning of the word 'so', one should understand the remaining collection of meanings with its intention, which is to be stated in phrases such as 'evaṃ samāhite' (thus concentrated). It knows the knowable, therefore it is called knowledge (ñāṇa). That very knowledge, having been directly perceived, sees, therefore it is called vision (dassana). Knowledge itself is vision, not the eye, etc., therefore it is called knowledge-and-vision (ñāṇadassana). This includes even the fivefold knowledge. Furthermore, this term 'knowledge-and-vision' is established in the Dispensation for certain special knowledges. Showing all of them by way of extracting the meaning, the Commentator said, 'Knowledge-and-vision is also called path-knowledge,' etc. 'For the purification of knowledge-and-vision' means for the purpose of the purification of knowledge-and-vision. 'A pleasant dwelling' means a blissful dwelling, which is a noble dwelling. 'For the Blessed One as well' means it was not merely the announcement by the devas, but rather, at that time, knowledge-and-vision arose for the Blessed One as well; this is the meaning. He is one for whom seven days have passed since death, therefore he is called a sattāhakālaṅkato. 'Kālāmo' is said by way of clan name. 'Liberation of mind' is the name for the attainment of the fruit of Arahantship. Because insight-knowledge knows the conditioned phenomena of the three planes, which are designated as 'knowable,' as impermanent, etc., and beginning from the contemplation of dissolution, it sees them directly, therefore, by the meaning as stated, it comes to be named 'knowledge-and-vision.' The Commentator shows this with the words 'Here, however...' etc.

Abhinīharatīti vipassanābhimukhaṃ cittaṃ tadaññakaraṇīyato nīharitvā haratīti ayaṃ saddato attho, adhippāyato pana taṃ dassetuṃ ‘‘vipassanāñāṇassā’’tiādi vuttaṃ. Tadabhimukhabhāvoyeva hissa tanninnatādikaraṇaṃ, taṃ pana vuttanayena aṭṭhaṅgasamannāgate tasmiṃ citte vipassanākkamena jāte vipassanābhimukhaṃ cittapesanamevāti daṭṭhabbaṃ. Tanninnanti tassaṃ vipassanāyaṃ ninnaṃ. Itaradvayaṃ tasseva vevacanaṃ. Tassaṃ poṇaṃ vaṅkaṃ pabbhāraṃ nīcanti attho. Brahmajāle vuttoyeva. Odanakummāsehi upacīyati vaḍḍhāpīyati, upacayati vā vaḍḍhatīti atthaṃ sandhāya ‘‘odanenā’’tiādi vuttaṃ. Aniccucchādanaparimaddanabhedanaviddhaṃsanadhammoti ettha ‘‘aniccadhammo’’tiādinā dhammasaddo paccekaṃ yojetabbo. Tattha aniccadhammoti pabhaṅgutāya addhuvasabhāvo. Duggandhavighātatthāyāti sarīre duggandhassa vigamāya. Ucchādanadhammoti ucchādetabbatāsabhāvo, imassa pūtikāyassa duggandhabhāvato gandhodakādīhi ubbaṭṭanavilimpanajātikoti attho. Ucchādanena hi pūtikāye sedavātapittasemhādīhi garubhāvaduggandhānamapagamo hoti. Mahāsambāhanaṃ mallādīnaṃ bāhuvaḍḍhanādiatthaṃva hoti, aṅgapaccaṅgābādhavinodanatthaṃ pana khuddakasambāhanameva yuttanti āha ‘‘khuddakasambāhanenā’’ti, mandasambāhanenāti attho. Parimaddanadhammoti parimadditabbatāsabhāvo.

Abhinīharati (he directs) means: having withdrawn the mind from other duties, one directs it towards insight. This is the meaning according to the word. However, to show this by way of intention, 'of insight-knowledge,' etc., was said by the Commentator. Indeed, for this bhikkhu, the very state of being directed towards that insight is what makes it inclined, etc., towards that. Furthermore, that should be understood as the very sending forth of the mind towards insight, when that mind, endowed with the eight factors, has arisen in sequence with insight, in the manner stated. Tanninnaṃ (inclined towards it) means inclined towards that insight. The other two words are synonyms for that very word. Towards that insight, it is sloping (poṇaṃ), bent (vaṅkaṃ), inclining (pabbhāraṃ), and low (nīcaṃ); this is the meaning. This has been stated in the Brahmajāla Sutta. It is nourished and made to grow by rice and barley-meal, or it accumulates and grows. With reference to this meaning, 'by rice,' etc., was said by the Commentator. In the phrase aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo (subject to impermanence, anointing, massaging, breaking up, and destruction), the word dhammo should be connected with each term, beginning with aniccadhammo. Therein, aniccadhammo (subject to impermanence) means having an unstable nature due to being perishable. Ucchādanadhammo (subject to anointing) means having the nature of needing to be anointed; the meaning is that because of the foul-smelling nature of this putrid body, it is of a kind to be rubbed and smeared with scented water, etc. Indeed, by covering with clothes, in the putrid body, the removal of heaviness and foul odors from sweat, wind, bile, phlegm, etc., occurs. A vigorous massage is for the purpose of strengthening the arms, etc., of wrestlers and the like. However, for dispelling aches and pains in the major and minor limbs, only a light massage is suitable. Therefore, the Commentator said, 'by a light massage,' which means by a gentle massage. Parimaddanadhammo (subject to massaging) means having the nature of needing to be massaged.

Evaṃ [Pg.144] aniyamitakālavasena atthaṃ vatvā idāni niyamitakālavasena atthaṃ vadati ‘‘daharakāle’’tiādinā. Vā-saddo cettha atthadassanavaseneva atthantaravikappanassa viññāyamānattā na payutto, luttaniddiṭṭho vā. Daharakāleti aciravijātakāle. Sayāpetvā añchanapīḷanādivasena parimaddanadhammoti sambandho. Mitanti bhāvanapuṃsakaniddeso, tena yathāpamāṇaṃ, mandaṃ vā añchanapīḷanādīni dasseti. Añchanañcettha ākaḍḍhanaṃ. Pīḷanaṃ sambāhanaṃ. Ādisaddena samiñjanauggamanādīni saṅgaṇhāti. Evaṃ pariharitopīti ucchādanādinā sukhedhitopi. Bhijjati cevāti aniccatādivasena nassati ca. Vikirati cāti evaṃ bhindanto ca kiñci payojanaṃ asādhento vippakiṇṇova hoti. Evaṃ navahi padehi yathārahaṃ kāye samudayavayadhammānupassitā dassitāti imamatthaṃ vibhāvento ‘‘tatthā’’tiādimāha. Tattha chahi padehīti ‘‘rūpī, cātumahābhūtiko, mātāpettikasambhavo, odanakummāsūpacayo, ucchādanadhammo, parimaddanadhammo’’ti imehi chahi padehi. Yuttaṃ tāva hotu majjhe tīhipi padehi kāyassa samudayakathanaṃ tesaṃ tadatthadīpanato, ‘‘rūpī, ucchādanadhammo, parimaddanadhammo’’ti pana tīhi tpadehi kathaṃ tassa tathākathanaṃ yuttaṃ siyā tesaṃ tadatthassa adīpanatoti? Yuttameva tesampi tadatthassa dīpitattā. ‘‘Rūpī’’ti hi idaṃ attano paccayabhūtena utuāhāralakkhaṇena rūpena rūpavāti atthassa dīpakaṃ. Paccayasaṅgamavisiṭṭhe hi tadassatthiatthe ayamīkāro. ‘‘Ucchādanadhammo, parimaddanadhammo’’ti ca idaṃ padadvayaṃ tathāvidharūpuppādanena saṇṭhānasampādanatthassa dīpakanti. Dvīhīti ‘‘bhedanadhammo, viddhaṃsanadhammo’’ti dvīhi padehi. Nissitañca kāyapariyāpanne hadayavatthumhi nissitattā vipassanācittassa. Tadā pavattañhi vipassanācittameva ‘‘idañca me viññāṇa’’nti āsannapaccakkhavasena vuttaṃ. Paṭibaddhañca kāyena vinā appavattanato, kāyasaññitānañca rūpadhammānaṃ ārammaṇakaraṇato.

Having thus spoken of the meaning by way of an indeterminate period, he now speaks of the meaning by way of a determinate period with “in a tender age,” etc. And here, the word “vā” is not used because the suggestion of an alternative meaning is understood simply by way of showing the meaning; or, it is indicated by elision. “In a tender age” means in the period not long after birth. The connection is: having caused [the child] to lie down, [the body is] of a nature to be massaged all over by way of pulling, kneading, and so on. “Mitaṃ” is a designation in the abstract neuter form; by that, it shows that pulling, kneading, and so on [are done] according to measure, or gently. And here, “añchana” is pulling. “Pīḷana” is massaging. By the word “ādi,” it includes contracting, extending, and so on. “Even when cared for thus” means even when nurtured in comfort by means of anointing, etc. “It breaks apart” means it also perishes by way of impermanence, etc. “And it scatters” means that in thus breaking up, not accomplishing any purpose, it becomes scattered. Thus, it is shown that by nine terms, as is appropriate, the contemplation of the nature of arising and passing away in the body [is accomplished]. Elucidating this meaning, he said, “Therein,” etc. Therein, “by six terms” means by these six terms: “possessing material form, composed of the four great elements, born of mother and father, accumulated from rice and gruel, of a nature to be anointed, of a nature to be massaged.” Let it be fitting for now that the arising of the body is stated by the three terms in the middle, because they clarify that meaning. But how could the statement of it in that way by the three terms—“possessing material form,” “of a nature to be anointed,” and “of a nature to be massaged”—be fitting, since they do not clarify that meaning? It is indeed fitting, because they too clarify that meaning. For this term “rūpī” clarifies the meaning “possessing material form” through the material form characterized by climate and nutriment, which is its own condition. For this “ī”-suffix is in the possessive sense, which is distinguished by the collection of conditions. And this pair of terms, “of a nature to be anointed” and “of a nature to be massaged,” clarifies the meaning of accomplishing the physical structure by producing such a kind of material form. “By two” means by the two terms: “of a nature to break up” and “of a nature to be destroyed.” And “dependent” because the insight-consciousness is dependent on the heart-basis, which is included in the body. For at that time, it is the insight-consciousness that has arisen which is spoken of as “and this is my consciousness” by way of direct proximate experience. And “bound” because it does not arise without the body, and because it takes as its object the material phenomena designated as “body.”

235. Suṭṭhu obhāsatīti subho, pabhāsampanno maṇi, tāya eva pabhāsampattiyā maṇino bhadratāti atthamattaṃ dassetuṃ ‘‘subhoti sundaro’’ti vuttaṃ. Parisuddhākarasamuṭṭhānameva maṇino suvisuddhajātitāti āha ‘‘jātimāti parisuddhākarasamuṭṭhito’’ti. Suvisuddharatanākarato samuṭṭhitoti attho. Ākaraparivisuddhimūlako eva hi [Pg.145] maṇino kuruvindajātiādijātivisesoti. Idhādhippetassa pana veḷuriyamaṇino viḷūra (vi. va. aṭṭha. 34 ādayo vākyakkhkhndhesu passitabbaṃ) pabbatassa, viḷūra gāmassa ca avidūre parisuddhākaro. Yebhuyyena hi so tato samuṭṭhito. Tathā hesa viḷūranāmakassa pabbatassa, gāmassa ca avidūre samuṭṭhitattā veḷuriyoti paññāyittha, devaloke pavattassapi ca taṃsadisavaṇṇanibhatāya tadeva nāmaṃ jātaṃ yathā taṃ manussaloke laddhanāmavasena devaloke devatānaṃ, so pana mayūragīvāvaṇṇo vā hoti vāyasapattavaṇṇo vā siniddhaveṇupattavaṇṇo vāti ācariyadhammapālattherena paramatthadīpaniyaṃ (vi. va. aṭṭha. 34) vuttaṃ. Vinayasaṃvaṇṇanāsu (vi. vi. ṭī. 1.281) pana ‘‘allaveḷuvaṇṇo’’ti vadanti. Tathā hissa ‘‘vaṃsavaṇṇo’’tipi nāmaṃ jātaṃ. ‘‘Mañjārakkhimaṇḍalavaṇṇo’’ti ca vutto, tatoyeva so idha padese mañjāramaṇīti pākaṭo hoti. Cakkavattiparibhogārahapaṇītataramaṇibhāvato pana tasseva pāḷiyaṃ vacanaṃ daṭṭhabbaṃ. Yathāha ‘‘puna caparaṃ ānanda rañño mahāsudassanassa maṇiratanaṃ pāturahosi, so ahosi maṇi veḷuriyo subho jātimā aṭṭhaṃso’’tiādi (dī. ni. 2.248). Pāsāṇasakkharādidosanīharaṇavaseneva parikammanipphattīti dasseti ‘‘apanītapāsāṇasakkharo’’ti iminā.

235. Because it shines well (suṭṭhu obhāsati), it is subha; it is a gem endowed with radiance. To show just this meaning—that the excellence of the gem comes from this very endowment with radiance—it was said, “‘Subha’ means beautiful.” The gem's very pure nature is its arising from a perfectly pure source; thus, he said, “‘Jātimā’ means arisen from a perfectly pure source.” The meaning is that it has arisen from a very pure jewel mine. Indeed, the specific types of gems, such as the kuruvinda-species, are rooted in the purity of their source. However, for the beryl gem (veḷuriya) intended here, there is a pure source not far from the Viḷūra mountain and the Viḷūra village. For, for the most part, it arises from there. Thus, because it arises not far from the mountain and village named Viḷūra, it became known as veḷuriya. And even for one that occurs in the deva-world, the very same name arose due to its having a similar color and luster, just as the names of deities in the deva-world arise by way of names obtained in the human world. But it may be the color of a peacock's neck, or the color of a crow's wing, or the color of a smooth bamboo leaf—so it was said by the teacher, the Elder Dhammapāla, in the Paramatthadīpanī. In the Vinaya Commentaries, however, they say it is “the color of fresh bamboo.” Thus, its name also became vaṃsavaṇṇa (bamboo-colored). And it is called “the color of a cat's eye-orb.” For that very reason, in this region it is famous as the mañjāramaṇi (cat's eye gem). However, because of its being a more sublime gem worthy of a wheel-turning monarch's use, the statement in the Pāḷi text itself should be seen. As it is said: “Furthermore, Ānanda, a gem-treasure appeared to King Mahāsudassana. That gem was a beryl, beautiful, of fine quality, and eight-faceted,” etc. By this phrase “with its stones and gravel removed,” he shows that the completion of the workmanship is precisely by way of removing faults such as stones, gravel, and so on.

Chaviyā eva saṇhabhāvena acchatā, na saṅghātassāti āha ‘‘acchoti tanucchavī’’ti. Tato ceva visesena pasannoti dassetuṃ ‘‘suṭṭhu pasanno’’ti vuttaṃ. Paribhogamaṇiratanākārasampatti sabbākārasampannatā. Tenāha ‘‘dhovanavedhanādīhī’’tiādi. Pāsāṇādīsu dhotatā dhovanaṃ, kāḷakādiapaharaṇatthāya ceva suttena āvunatthāya ca vijjhitabbatā vedhanaṃ. Ādisaddena tāpasaṇhakaraṇādīnaṃ saṅgaho. Vaṇṇasampattinti āvunitasuttassa vaṇṇasampattiṃ. Kasmāti vuttaṃ ‘‘tādisa’’ntiādi, tādisasseva āvutassa pākaṭabhāvatoti vuttaṃ hoti.

The clarity is due to the very smoothness of its surface, not of its being polished; thus, he said, “‘Accha’ means having a fine surface.” To show that it is especially clear for that very reason, it was said, “‘suṭṭhu pasanno’ (exceedingly clear).” The perfection of the form of a gem-treasure for use is its perfection in all aspects. Therefore, he said, “by washing, piercing, etc.” ‘Dhovana’ (washing) is its being washed on a touchstone, etc. ‘Vedhana’ (piercing) is its needing to be pierced both for the purpose of removing blackness and the like, and for the purpose of stringing it with a thread. By the word “ādi,” there is the inclusion of heating, making smooth, and so on. “Perfection of color” means the perfection of color of the thread with which it is strung. Why? It was said, “of such a kind,” etc. This means it was said because only one that is strung in such a way becomes manifest.

Maṇi viya karajakāyo paccavekkhitabbato. Āvutasuttaṃ viya viññāṇaṃ anupavisitvā ṭhitattā. Cakkhumā puriso viya vipassanālābhī bhikkhu [Pg.146] sammadeva tassa dassanato, tassa purisassa maṇino āvibhūtakālo viya tassa bhikkhuno kāyassa āvibhūtakālo tannissayassa pākaṭabhāvato. Suttassāvibhūtakālo viya tesaṃ dhammānamāvibhūtakālo tannissitassa pākaṭabhāvatoti ayamettha upamāsampādane kāraṇavibhāvanā, ‘‘āvutasuttaṃ viya vipassanāñāṇa’’nti katthaci pāṭho, ‘‘idañca viññāṇa’’nti vacanato pana ‘‘viññāṇa’’nti pāṭhova sundarataro, ‘‘vipassanāviññāṇa’’nti vā bhavitabbaṃ. Vipassanāñāṇaṃ abhinīharitvāti vipassanāñāṇābhimukhaṃ cittaṃ nīharitvā.

The karaja-body is to be regarded like a gem, because it is to be reflected upon. Consciousness is to be regarded like a threaded string, because it is established having entered. A bhikkhu who has obtained insight is to be regarded like a sighted man, on account of seeing that [body] rightly. Just as the time when the gem becomes manifest to that man, so too is the time when the body becomes manifest to that bhikkhu, because of the manifest state of its support. Just as the time when the thread becomes manifest, so too is the time when those phenomena become manifest, because of the manifest state of that which is dependent on it. This here is the explanation of the reason in the completion of the simile. In some places, the reading is “insight-knowledge like a threaded string,” but because of the statement “and this consciousness,” the reading “consciousness” is more excellent, or it should be “insight-consciousness.” “Having brought forth insight-knowledge” means having directed the mind towards insight-knowledge.

Tatrāti veḷuriyamaṇimhi. Tadārammaṇānanti kāyasaññitarūpadhammārammaṇānaṃ. ‘‘Phassapañcamakāna’’ntiādipadattayassetaṃ visesanaṃ atthavasā liṅgavibhattivacanavipariṇāmoti katvā pacchimapadassāpi visesanabhāvato. Phassapañcamakaggahaṇena, sabbacittacetasikaggahaṇena ca gahitadhammā vipassanācittuppādapariyāpannā evāti daṭṭhabbaṃ. Evañhi tesaṃ vipassanāviññāṇagatikattā āvutasuttaṃ viya ‘‘vipassanāviññāṇa’’nti heṭṭhā vuttavacanaṃ avirodhitaṃ hoti. Kasmā pana vipassanāviññāṇasseva gahaṇanti? ‘‘Idañca me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’’nti iminā tasseva vacanato. ‘‘Ayaṃ kho me kāyo’’tiādinā hi vipassanāñāṇena vipassitvā ‘‘tadeva vipassanāñāṇasampayuttaṃ viññāṇaṃ ettha sitaṃ ettha paṭibaddha’’nti nissayavisayādivasena manasi karoti, tasmā tasseva idha gahaṇaṃ sambhavati, nāññassāti daṭṭhabbaṃ. Tenāha ‘‘vipassanāviññāṇasseva vā āvibhūtakālo’’ti. Dhammasaṅgahādīsu (dha. sa. 2 ādayo) desitanayena pākaṭabhāvato cettha phassapañcamakānaṃ gahaṇaṃ, niravasesapariggahaṇato sabbacittacetasikānaṃ, yathārutaṃ desitavasena padhānabhāvato vipassanāviññāṇassāti veditabbaṃ. Kiṃ panete paccavekkhaṇañāṇassa āvibhavanti, udāhu puggalassāti? Paccavekkhaṇañāṇasseva, tassa pana āvibhūtattā puggalassāpi āvibhūtā nāma honti, tasmā ‘‘bhikkhuno āvibhūtakālo’’ti vuttanti.

Tatrā means: in the beryl gem. Tadārammaṇānaṃ means: of those which have as their object the material phenomena designated as ‘body.’ This is a modifier of the three terms beginning with “those with contact as the fifth,” by the power of the meaning, with a change of gender, case, and number, because it is also a modifier of the last term. It should be regarded that the phenomena included by the inclusion of ‘those with contact as the fifth’ and by the inclusion of all mind and mental factors are indeed comprised within the insight-mind-moment. For, this being so, because those phenomena have insight-consciousness as their nature, the statement made below, “insight-consciousness like a threaded string,” is not contradicted. But why is only insight-consciousness included? Because of this very statement: “And this consciousness of mine is dependent on this, is bound to this.” For, having seen with insight-knowledge through [the phrase] beginning “This indeed is my body,” one attends with the mind, by way of support, object, etc., that “that very consciousness associated with insight-knowledge is dependent on this, is bound to this.” Therefore, it should be regarded that the inclusion of only that is possible here, not of another. For that reason, he said, “or the time of the manifestation of insight-consciousness itself.” It should be known that here in this section, the inclusion of ‘those with contact as the fifth’ is because of their state of being manifest according to the method taught in the Dhammasaṅgaṇī and so on; the inclusion of all mind and mental factors is because of their exhaustive inclusion; and the inclusion of insight-consciousness is because of its primary nature, by way of being taught literally. Furthermore, do these phenomena become manifest to the reviewing knowledge, or do they become manifest to the person? They become manifest to the reviewing knowledge itself. However, because that [knowledge] has become manifest, they are said to be manifest to the person also. Therefore, it was said, “the time of manifestation for the bhikkhu.”

Yasmā panidaṃ vipassanāñāṇaṃ maggañāṇānantaraṃ hoti, tasmā lokiyābhiññānaṃ parato, chaṭṭhabhiññāya ca purato vattabbaṃ, atha kasmā sabbābhiññānaṃ puratova vuttanti codanālesaṃ dassetvā pariharanto [Pg.147] ‘‘idañca vipassanāñāṇa’’ntiādimāha. ‘‘Idañca maggañāṇānantara’’nti hi iminā yathāvuttaṃ codanālesaṃ dasseti. Tattha ‘‘maggañāṇānantara’’nti sikhāppattavipassanābhūtaṃ gotrabhuñāṇaṃ sandhāya vuttaṃ. Tadeva hi arahattamaggassa, sabbesaṃ vā maggaphalānamanantaraṃ hoti, padhānato pana tabbacaneneva sabbassapi vipassanāñāṇassa gahaṇaṃ daṭṭhabbaṃ avisesato tassa idha vuttattā. Maggasaddena ca arahattamaggasseva gahaṇaṃ tassevābhiññāpariyāpannattā, abhiññāsambandhena ca codanāsambhavato. Lokiyābhiññānaṃ purato vuttaṃ vipassanāñāṇaṃ tāsaṃ nānantaratāya anupakāraṃ, āsavakkhayañāṇasaṅkhātāya pana lokuttarābhiññāya purato vuttaṃ tassā anantaratāya upakāraṃ, tasmā idaṃ lokiyābhiññānaṃ parato, chaṭṭhābhiññāya ca purato vattabbaṃ. Kasmā pana upakāraṭṭhāne tathā avatvā anupakāraṭṭhāneva bhagavatā vuttanti hi codanā sambhavati. ‘‘Evaṃ santepī’’tiādi parihāradassanaṃ. Tattha evaṃ santepīti yadipi ñāṇānupubbiyā maggañāṇassa anantaratāya upakāraṃ hoti, evaṃ satipīti attho.

Furthermore, since this insight-knowledge occurs immediately after path-knowledge, it should be stated after the mundane supernormal knowledges and before the sixth supernormal knowledge. Yet why was it stated before all the supernormal knowledges? Showing a hint of an objection and refuting it, the commentator states, “And this insight-knowledge…” and so on. For by “and this is immediately after path-knowledge,” he indicates the aforementioned hint of an objection. Here, “immediately after path-knowledge” is said with reference to the change-of-lineage knowledge (gotrabhuñāṇa), which is insight-knowledge that has reached its peak. For that very knowledge occurs immediately before the path of Arahantship, or of all paths and fruits. However, primarily by that very statement, the inclusion of all insight-knowledge should be regarded, as it is spoken of here without distinction. And by the word ‘path,’ the inclusion of only the path of Arahantship should be regarded, because only that is comprised within the supernormal knowledges, and because the objection is possible in connection with the supernormal knowledges. Insight-knowledge, spoken of before the mundane supernormal knowledges, is unhelpful to them because of its non-immediacy. However, when spoken of before the supramundane supernormal knowledge, known as the knowledge of the destruction of the taints, it is helpful to it by way of its immediacy. Therefore, this [insight-knowledge] should have been stated after the mundane supernormal knowledges and before the sixth supernormal knowledge. Indeed, an objection is possible: “But why, not speaking thus in the helpful place, did the Blessed One speak only in the unhelpful place?” The phrase “Even so,” etc., is the showing of the refutation. Here, “even so” means: even though it is helpful to path-knowledge by way of its immediacy in the sequence of knowledges, even so… this is the meaning.

Abhiññāvāreti chaḷabhiññāvasena vutte desanāvāre. Etassa antarā vāro natthīti pañcasu lokiyābhiññāsu kathitāsu ākaṅkheyyasuttādīsu (ma. ni. 1.65) viya chaṭṭhābhiññāpi avassaṃ kathetabbā abhiññālakkhaṇabhāvena tappariyāpannato, na ca vipassanāñāṇaṃ lokiyābhiññānaṃ, chaṭṭhābhiññāya ca antarā pavesetvā kathetabbaṃ anabhiññālakkhaṇabhāvena tadapariyāpannato. Iti etassa vipassanāñāṇassa tāsamabhiññānaṃ antarā vāro natthi, tasmā tattha avasarābhāvato idheva rūpāvacaracatutthajjhānānantaraṃ vipassanāñāṇaṃ kathitanti adhippāyo. ‘‘Yasmā cā’’tiādinā atthantaramāha. Tattha ca-saddo samuccayattho, tena na kevalaṃ vipassanāñāṇassa idha dassane tadeva kāraṇaṃ, atha kho idampīti imamatthaṃ samuccinātīti ācariyena (dī. ni. ṭī. 1.235) vuttaṃ. Saddavidū pana īdise ṭhāne ca-saddo vā-saddattho, so ca vikappatthoti vadanti, tampi yuttameva atthantaradassane payuttattā. Attanā payujjitabbassa hi vijjamānatthasseva jotakā upasagganipātā yathā magganidassane sākhābhaṅgā, yathā ca adissamānā jotane padīpāti evamīdisesu. Hoti cettha –

By 'the section on the higher knowledges,' it is meant the section of the teaching spoken by way of the six higher knowledges. 'There is no intervening section for this' means that just as in the Ākaṅkheyya Sutta and others, where the five mundane higher knowledges are taught, the sixth higher knowledge must also necessarily be taught because it is included therein by virtue of having the characteristic of a higher knowledge. And insight knowledge should not be taught by inserting it between the mundane higher knowledges and the sixth higher knowledge, because it is not included therein by virtue of not having the characteristic of a higher knowledge. Thus, for this insight knowledge, there is no intervening section among those higher knowledges. Therefore, because there is no opportunity there, insight knowledge was taught right here, immediately after the fourth jhāna of the form realm—this is the intention. By 'And because,' etc., he states another meaning. Therein, the particle 'ca' has a cumulative sense. By that, it combines this meaning: 'Not only is that the reason for showing insight knowledge here, but indeed this is also a reason.' Thus it was said by the teacher. However, those skilled in grammar say that in such a place, the particle 'ca' has the meaning of the particle 'vā,' and that has an alternative sense. That too is indeed proper, because it is used in showing another meaning. For prefixes and particles are indicators of an existing meaning that is to be employed, just as the breaking of branches is an indicator on a path, and just as a lamp is for illuminating what is unseen; thus it should be understood in such cases. And here there is this:

‘‘Atthantaradassanamhi[Pg.148], ca saddo yadi dissati;

Samuccaye vikappe so, gahetabbo vibhāvinā’’ti.

When another meaning is being shown, if the particle 'ca' is seen, it should be taken by the discerning one in a cumulative sense or in an alternative sense.

Akatasammasanassāti hetugabbhapadaṃ. Tathā katasammasanassāti ca. ‘‘Dibbena cakkhunā bheravampi rūpaṃ passatoti ettha iddhividhañāṇena bheravaṃ rūpaṃ nimminitvā maṃsacakkhunā passatotipi vattabbaṃ. Evampi hi abhiññālābhino apariññātavatthukassa bhayaṃ santāso uppajjati uccavālikavāsimahānāgattherassa viyā’’ti ācariyena (dī. ni. ṭī. 1.235) vuttaṃ. Yathā cettha, evaṃ dibbāya sotadhātuyā bheravaṃ saddaṃ suṇatoti etthāpi iddhividhañāṇena bheravaṃ saddaṃ nimminitvā maṃsasotena suṇatopīti vattabbameva. Evampi hi abhiññālābhino apariññātavatthukassa bhayaṃ santāso uppajjati uccavālikavāsimahānāgattherassa viya. Thero hi koñcanādasahitaṃ sabbasetaṃ hatthināgaṃ māpetvā disvā, sutvā ca sañjātabhayasantāsoti aṭṭhakathāsu (vibha. aṭṭha. 2.882; ma. ni. aṭṭha. 1.81; visuddhi. 2.733) vutto. Aniccādivasena katasammasanassa dibbāya…pe… bhayaṃ santāso na uppajjatīti sambandho. Bhayavinodanahetu nāma vipassanāñāṇena katasammasanatā, tassa, tena vā sampādanatthanti attho. Idhevāti catutthajjhānānantarameva. ‘‘Apicā’’tiādinā yathāpāṭhaṃ yuttataranayaṃ dasseti. Vipassanāya pavattaṃ pāmojjapītipassaddhiparamparāgatasukhaṃ vipassanāsukhaṃ. Pāṭiyekkanti jhānābhiññādīhi asammissaṃ visuṃ bhūtaṃ sandiṭṭhikaṃ sāmaññaphalaṃ. Tenāha bhagavā dhammapade –

'Of one who has not contemplated' is a causal phrase. Likewise, 'of one who has contemplated.' In the passage, 'With the divine eye one sees even a terrifying form,' it should also be said: 'of one who sees with the fleshly eye, having created a terrifying form by means of the knowledge of psychic powers.' For indeed, in this way too, fear and terror arise for one who has obtained the higher knowledges but whose object is not fully understood, like the Elder Mahānāga who dwelt in Uccavālikā. Thus it was said by the teacher. And just as here, so too in the passage, 'with the divine ear-element one hears a terrifying sound,' it should also be said: 'of one who hears with the fleshly ear, having created a terrifying sound by means of the knowledge of psychic powers.' For indeed, in this way too, fear and terror arise for one who has obtained the higher knowledges but whose object is not fully understood, like the Elder Mahānāga who dwelt in Uccavālikā. For it is said in the commentaries that the Elder, having created an all-white bull elephant accompanied by a sound like a crane's cry, and having seen and heard it, experienced the arising of fear and terror. The connection should be made thus: 'For one who has contemplated by way of impermanence, etc., with the divine... fear and terror do not arise.' The cause for dispelling fear is the state of having contemplated with insight knowledge; the meaning is 'for the purpose of accomplishing that for him,' or 'by means of that.' 'Right here' means immediately after the fourth jhāna. By 'Moreover,' etc., he shows the more appropriate method according to the text. Insight-happiness is the happiness that arises from insight, which comes in succession from gladness, rapture, and tranquility. 'Distinct' means the visible fruit of the contemplative life, unmixed with jhāna, higher knowledges, etc., being separate. Therefore the Blessed One said in the Dhammapada:

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’ntiādi. (dha. pa. 374);

Whenever one contemplates the arising and passing away of the aggregates, one obtains rapture and gladness; for those who know, that is the deathless.

Idhāpi vuttaṃ ‘‘idampi kho mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ…pe… paṇītatarañcā’’ti, tasmā pāḷiyā saṃsandanato imameva nayaṃ yuttataranti vadanti. Āditovāti abhiññānamādimhiyeva.

Here too it is said: 'This too, great king, is a visible fruit of the contemplative life... and more sublime.' Therefore, by comparing it with the Pāḷi, they say that this very method is more appropriate. 'From the beginning' means at the very beginning of the higher knowledges.

Manomayiddhiñāṇakathāvaṇṇanā

Explanation of the Account of the Knowledge of Mind-Made Power

236-7. Manomayanti ettha pana mayasaddo aparapaññattivikārapadapūraṇanibbattiādīsu anekesvatthesu āgato. Idha pana nibbattiattheti dassetuṃ [Pg.149] ‘‘manena nibbattita’’nti vuttaṃ. ‘‘Abhiññāmanena nibbattita’’nti atthoti ācariyenāti (dī. ni. ṭī. 1.236, 237) vuttaṃ. Visuddhimagge (visuddhi. 2.397) pana ‘‘adhiṭṭhānamanena nimmitattā manomaya’’nti āgataṃ, abhiññāmanena, adhiṭṭhānamanena cāti ubhayathāpi nibbattattā ubhayampetaṃ yuttameva. Aṅgaṃ nāma hatthapādāditaṃtaṃsamudāyaṃ, paccaṅgaṃ nāma kapparajaṇṇuādi tasmiṃ tasmiṃ samudāye avayavaṃ. ‘‘Ahīnindriya’’nti ettha paripuṇṇatāyeva ahīnatā, na tu appaṇītatā, paripuṇṇabhāvo ca cakkhusotādīnaṃ saṇṭhānavaseneva. Nimmitarūpe hi pasādo nāma natthīti dassetuṃ ‘‘saṇṭhānavasena avikalindriya’’nti vuttaṃ, imināva tassa jīvitindriyādīnampi abhāvo vuttoti daṭṭhabbaṃ. Saṇṭhānavasenāti ca kamaladalādisadisasaṇṭhānamattavasena, na rūpābhighātārahabhūtappasādādiindriyavasena. ‘‘Sabbaṅgapaccaṅgiṃ ahīnindriya’’nti vuttamevatthaṃ samatthento ‘‘iddhimatā’’tiādimāha. Aviddhakaṇṇoti kulacārittavasena kaṇṇālaṅkārapiḷandhanatthaṃ avijjhitakaṇṇo, nidassanamattametaṃ. Tenāha ‘‘sabbākārehī’’ti, vaṇṇasaṇṭhānāvayavavisesādisabbākārehīti attho. Tenāti iddhimatā.

Here, in 'mind-made' (manomaya), the suffix '-maya' occurs in many senses, such as 'other,' 'designation,' 'modification,' 'expletive,' and 'production.' But here, to show it is in the sense of 'produced,' it is said, 'produced by the mind.' The meaning is 'produced by the mind of higher knowledge'; so it is said by the teacher. In the Visuddhimagga, however, it is said: 'Mind-made because created by the mind of determination.' Since it is produced in both ways—by the mind of higher knowledge and by the mind of determination—both are indeed suitable. 'Major limb' (aṅga) is that collection of hands, feet, etc.; 'minor limb' (paccaṅga) is a part within that collection, such as the elbow, knee, etc. In 'with unimpaired faculties' (ahīnindriya), 'unimpairedness' means only completeness, not that it is of a low grade. And the completeness of faculties such as the eye and ear is only by way of their structure. To show that in a created form there is indeed no such thing as sensitivity (pasāda), it is said, 'with faculties unimpaired by way of structure.' By this very statement, it should be understood that the absence of the life faculty, etc., in it is also stated. And 'by way of structure' means only by way of a structure similar to a lotus petal, etc., not by way of the faculties of sensitivity, etc., which are capable of being impinged upon by forms. Confirming this very meaning of what was said, 'complete with all its major and minor limbs, with unimpaired faculties,' he says 'by one with psychic power,' etc. 'With unpierced ears' (aviddhakaṇṇa) means one whose ears are not pierced for wearing ear ornaments according to family custom; this is just an illustration. Therefore he says 'in all respects,' meaning in all aspects such as color, form, and particular features of the limbs. 'By that' means by one with psychic power.

Ayamevattho pāḷiyampi vibhāvitoti āha ‘‘muñjamhā īsikantiādiupamāttayampi hi…pe… vutta’’nti. Katthaci pana ‘‘muñjamhā īsikantiādi upamāmattaṃ. Yampi hi sadisabhāvadassanatthameva vutta’’nti pāṭho dissati. Tattha ‘‘upamāmatta’’nti iminā atthantaradassanaṃ nivatteti, ‘‘yampi hī’’tiādinā pana tassa upamābhāvaṃ samattheti. Niyatānapekkhena ca yaṃ-saddena ‘‘muñjamhā īsika’’ntiādivacanameva paccāmasati. Sadisabhāvadassanatthamevāti saṇṭhānatopi vaṇṇatopi avayavavisesatopi sadisabhāvadassanatthaṃyeva. Kathaṃ sadisabhāvoti vuttaṃ ‘‘muñjasadisā eva hī’’tiādi. Muñjaṃ nāma tiṇaviseso, yena kocchādīni karonti. ‘‘Pavāheyyā’’ti vacanato anto ṭhitā eva īsikā adhippetāti dasseti ‘‘anto īsikā hotī’’ti iminā. Īsikāti ca kaḷīro. Visuddhimaggaṭīkāyaṃ pana ‘‘kaṇḍa’’nti (visuddhi. ṭī. 2.399) vuttaṃ. Vaṭṭāya kosiyāti parivaṭṭulāya asikosiyā. Patthaṭāyāti paṭṭikāya. Karaḍitabbo bhājetabboti karaṇḍo, peḷā. Karaḍitabbo jigucchitabboti karaṇḍo, nimmokaṃ. Idhāpi [Pg.150] nimmokamevāti āha ‘‘karaṇḍāti idampī’’tiādi. Vilīvakaraṇḍo nāma peḷā. Kasmā ahikañcukasseva nāmaṃ, na vilīvakaraṇḍakassāti codanaṃ sodheti ‘‘ahikañcuko hī’’tiādinā, sveva ahinā sadiso, tasmā tasseva nāmanti vuttaṃ hoti. Visuddhimaggaṭīkāyaṃ pana ‘‘karaṇḍāyāti peḷāya, nimmokatoti ca vadantī’’ti (visuddhi. ṭī. 2.399) vuttaṃ. Tattha peḷāgahaṇaṃ ahinā asadisatāya vicāretabbaṃ.

He says that this very meaning is clarified in the Pāli text itself: 'For the three similes beginning with "as one might draw a reed from muñja grass"... have been spoken.' But in some manuscripts this reading is found: 'The passage beginning "as one might draw a reed from muñja grass" is only a simile. For it was spoken merely to show similarity.' There, by 'only a simile,' he prevents the showing of another meaning; and by 'For it was,' etc., he establishes its status as a simile. And with the word 'yaṃ,' which does not require a definite antecedent, he refers back to the very statement beginning 'as one might draw a reed from muñja grass.' 'Merely to show similarity' means solely for the purpose of showing similarity in terms of shape, color, and particular parts. How is there similarity? It is said, 'For it is just like muñja grass,' etc. Muñja is a type of grass from which they make mats, etc. From the word 'one might draw out' (pavāheyya), he shows that the reed situated inside is intended by saying 'the reed is inside.' And īsikā is a shoot. But in the Subcommentary to the Visuddhimagga it is called a 'stalk' (kaṇḍa). 'From a round sheath' (vaṭṭāya kosiyā) means from a round sword-sheath. 'From a flat one' (patthaṭāya) means from a flat sheath. A karaṇḍa is that which is to be divided or separated; this refers to a basket (peḷā). A karaṇḍa is that which is to be discarded with disgust; this refers to a slough (nimmoka). Here too it is just the slough, so he says, 'Here also, "karaṇḍa"...' etc. A vilīvakaraṇḍa (wicker basket) is a basket (peḷā). The objection, 'Why has this name come to be for a snake's slough and not for a wicker basket?' he resolves by 'For a snake's slough...,' etc. It is similar to the snake itself, therefore it has that name, is what is said. But in the Subcommentary to the Visuddhimagga it is said: 'By "from a karaṇḍa" is meant from a basket (peḷā), and also from a slough (nimmokato), so they say.' There, the taking of it as a basket should be examined on account of its dissimilarity to a snake.

Yajjevaṃ ‘‘seyyathāpi pana mahārāja puriso ahiṃ karaṇḍā uddhareyyā’’ti purisassa karaṇḍato ahiuddharaṇūpamāya ayamattho virujjheyya. Na hi so hatthena tato uddharituṃ sakkāti anuyogenāha ‘‘tatthā’’tiādi. ‘‘Uddhareyyā’’ti hi aniyamavacanepi hatthena uddharaṇasseva pākaṭattā taṃdassanamiva jātaṃ. Tenāha ‘‘hatthena uddharamāno viya dassito’’ti. ‘‘Ayañhī’’tiādi cittena uddharaṇassa hetudassanaṃ. Ahino nāma pañcasu ṭhānesu sajātiṃ nātivattanti upapattiyaṃ, cutiyaṃ, vissaṭṭhaniddokkamane, samānajātiyā methunapaṭisevane, jiṇṇatacāpanayaneti vuttaṃ ‘‘sajātiyaṃ ṭhito’’ti. Uragajātiyameva ṭhito pajahati, na nāgiddhiyā aññajātirūpoti attho. Idañhi mahiddhike nāge sandhāya vuttaṃ. Sarīraṃ khādayamānaṃ viyāti attanoyeva tacaṃ attano sarīraṃ khādayamānaṃ viya. Purāṇatacaṃ jigucchantoti jiṇṇatāya katthaci muttaṃ katthaci olambitaṃ jiṇṇatacaṃ jigucchanto. Catūhīti ‘‘sajātiyaṃ ṭhito, nissāya, thāmena, jigucchanto’’ti yathāvuttehi catūhi kāraṇehi. Tatoti kañcukato. Aññenāti attato aññena. Cittenāti purisassa citteneva, na hatthena. Seyyathāpi nāma puriso ahiṃ passitvā ‘‘aho vatāhaṃ imaṃ ahiṃ kañcukato uddhareyya’’nti ahiṃ karaṇḍā cittena uddhareyya, tassa evamassa ‘‘ayaṃ ahi, ayaṃ karaṇḍo, añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’’ti, evameva…pe… so imamhā kāyā aññaṃ kāyaṃ abhinimmināti…pe… ahīnindriyanti ayamettha adhippāyo.

If it were so, this meaning would be contradicted by the simile of a man drawing a snake from a slough: "Just as, great king, a man might draw a snake from a slough." For it is not possible for him to draw it out from there by hand; hence, in response to this query, he says "there," etc. Although "might draw out" is an indefinite expression, since drawing out by hand is what is manifest, it is as if this were shown. Therefore he says: "as if shown being drawn out by hand." The passage beginning "For this…" shows the reason for drawing it out with the mind. It is said that snakes do not transgress their own species in five situations: at rebirth, at death, when entering a state of profound slumber, when mating with their own species, and when casting off their old skin. Hence it is said: "established in its own species." This means that, established in the serpent species, it abandons its skin; it does not, having become a being of another species by a nāga's psychic power, abandon its skin. This is said with reference to nāgas of great psychic power. "As if devouring its own body" means as if devouring its own skin, which is its own body. "Being disgusted with its old skin" means being disgusted with the old skin that is shed in some places and hanging in others due to its age. "By four" refers to the four reasons mentioned: "established in its own species," "relying," "with strength," and "being disgusted." "From that" means from the slough. "By another" means by one other than itself. "By the mind" means by the man's mind alone, not by his hand. Just as a man, seeing a snake, might think, "Oh, that I might draw this snake from its slough!" and he would draw the snake from the slough with his mind, it would occur to him: "This is the snake, this is the slough; the snake is one thing, the slough another; it is from the slough that the snake has been drawn out." So too… he creates another body from this body… "with unimpaired faculties"—this is the intended meaning here.

Iddhividhañāṇādikathāvaṇṇanā

Explanation of the Discourse on the Knowledge of the Kinds of Psychic Power and So Forth

239. Bhājanādivikatikiriyānissayabhūtā [Pg.151] suparikammakatamattikādayo viya vikubbanakiriyānissayabhāvato iddhividhañāṇaṃ daṭṭhabbaṃ.

239. The knowledge of the kinds of psychic power should be understood as being the basis for the act of transformation—just as well-prepared fine clay and so forth are the basis for the act of making various things such as pots and bowls—because it is the basis for the act of performing transformations.

241. Pubbe nīvaraṇappahānavāre viya kantāraggahaṇaṃ akatvā kevalaṃ addhānamaggaggahaṇaṃ khemamaggadassanatthaṃ. Kasmā pana khemamaggasseva dassanaṃ, na kantāramaggassa, nanu upamādassanamattametanti codanaṃ pariharanto ‘‘yasmā’’tiādimāha. ‘‘Appaṭibhayañhī’’tiādi pana khemamaggasseva gahaṇakāraṇadassanaṃ. Vātātapādinivāraṇatthaṃ sīse sāṭakaṃ katvā. Tathā tathā pana paripuṇṇavacanaṃ upamāsampattiyā upameyyasampādanatthaṃ, adhippetassa ca upameyyatthassa suviññāpanatthaṃ, hetudāharaṇabhedyabhedakādisampannavacanena ca viññūjātikānaṃ cittārādhanatthanti veditabbaṃ. Evaṃ sabbattha. Sukhaṃ vavatthapetīti akicchaṃ akasirena sallakkheti, paricchindati ca.

241. As in the earlier section on abandoning the hindrances, the wilderness is not taken up, but only the long road, in order to show the safe path. But why is only the safe path shown, and not the wilderness path? Is this not merely presenting a simile? Refuting this objection, the commentator says, “Because…” etc. Further, the passage beginning “For it is free from danger…” shows the reason for taking up only the safe path. “Having placed a cloth on his head to ward off wind, heat, etc.” And so, it should be understood that the complete expression in various ways is for the purpose of perfecting the object of comparison through the perfection of the simile, for making the intended meaning of the object of comparison easy to understand, and for gladdening the minds of the wise with speech endowed with reasons, examples, the qualified and the qualifier, and so on. This applies everywhere. “He establishes it easily” means he marks and also defines it without trouble, without difficulty.

243. Mando uttānaseyyakadārakopi ‘‘daharo’’ti vuccatīti tato visesanatthaṃ ‘‘yuvā’’ti vuttanti mantvā yuvasaddena visesitabbameva daharasaddassa atthaṃ dassetuṃ ‘‘taruṇo’’ti vuttaṃ. Tathā yuvāpi koci anicchanako, anicchanato ca amaṇḍanajātikoti tato visesanatthaṃ ‘‘maṇḍanajātiko’’tiādi vuttanti mantvā maṇḍanajātikādisaddena visesitabbameva yuvasaddassa atthaṃ dassetuṃ ‘‘yobbannena samannāgato’’ti vuttaṃ. Pāḷiyañhi yathākkamaṃ padattayassa visesitabbavisesakabhāvena vacanato tathā saṃvaṇṇanā katā, itarathā ekakenāpi padena adhippetatthādhigamikā saparivārā saṃvaṇṇanāva kātabbā siyāti. ‘‘Maṇḍanapakatiko’’ti vuttameva vivarituṃ ‘‘divasassā’’tiādimāha. Kaṇikasaddo dosapariyāyo, doso ca nāma kāḷatilakādīti dasseti ‘‘kāḷatilakā’’tiādinā. Kāḷatilappamāṇā bindavo kāḷatilakāni, kāḷā vā kammāsā, ye ‘‘sāsapabījikā’’tipi vuccanti. Tilappamāṇā bindavo tilakāni. Vaṅgaṃ nāma viyaṅgaṃ vipariṇāmitamaṅgaṃ. Yobbannapīḷakādayo mukhadūsipīḷakā, ye ‘‘kharapīḷakā’’ tipi vuccanti. Mukhanimittanti mukhacchāyaṃ. Mukhe gato doso mukhadoso[Pg.152]. Lakkhaṇavacanamattametaṃ mukhe adosassapi pākaṭabhāvassa adhippetattā, yathā vā mukhe doso, evaṃ mukhe adosopi mukhadosoti saralopena vutto sāmaññaniddesatopi anekatthassa viññātabbattā, pisaddalopena vā ayamattho veditabbo. Avuttopi hi attho sampiṇḍanavasena vutto viya viññāyati, mukhadoso ca mukhaadoso ca mukhadosoti ekadesasarūpekasesanayenapettha attho daṭṭhabbo. Evañhi atthassa paripuṇṇatāya ‘‘paresaṃ soḷasavidhaṃ cittaṃ pākaṭaṃ hotī’’ti vacanaṃ samatthitaṃ hoti. Tenetaṃ vuccati –

243. Since even a weak infant lying on its back is called “young” (daharo), to distinguish from that, the word “youth” (yuvā) was stated. Knowing this, to show the meaning of the word “young” which is to be qualified by the word “youth,” the explanatory word “tender” (taruṇo) was stated. Similarly, since some youth may be unwilling to adorn himself and, from being unwilling, is by nature unadorned, to distinguish from that, “of a nature to be adorned” (maṇḍanajātiko), etc., were stated. Knowing this, to show the meaning of the word “youth” which is to be qualified by words like “of a nature to be adorned,” the explanatory phrase “endowed with youthfulness” (yobbanena samannāgato) was stated. Indeed, in the Pāḷi, the explanation was made according to the sequence of the three terms in their relationship of qualified and qualifier; otherwise, an explanation with its accessories that conveys the intended meaning could have been made for even a single word. To explain in detail what was stated as “of a nature to be adorned,” the commentator says “of the day,” etc. The word “kaṇika” is a synonym for blemish (dosa), and a blemish is shown to be a black mole, etc., by the words “black moles,” etc. Black moles (kāḷatilakāni) are spots the size of black sesame seeds, or they are dark spots (kammāsā), which are also called “mustard-seed spots” (sāsapabījikā). Moles (tilakāni) are spots the size of sesame seeds. Vaṅga means viyaṅga, a malformed limb. Pimples of youth, etc., are blemishes that spoil the face (mukhadūsipīḷakā), which are also called “rough pimples” (kharapīḷakā). “Facial feature” (mukhanimitta) means the appearance of the face. A blemish that has appeared on the face is a “facial blemish” (mukhadoso). This is merely a term for a characteristic, for what is intended is the manifest state of even one without a blemish on the face. Or, just as a blemish on the face is a “facial blemish,” so too one without a blemish on the face is called a “facial blemish” (mukhadoso), stated with the elision of a vowel. It is also stated as a general term, as it is to be known as having many meanings. Or this meaning should be understood by the elision of the word pi. For even an unstated meaning is known as if stated by way of condensation. Both “one with a facial blemish” (mukhadoso) and “one with no facial blemish” (mukha-adoso) become “mukhadoso.” Thus, the meaning here should be understood by the principle of single remainder of a single form for a part (ekadesasarūpekasesanaya). For in this way, by the completeness of the meaning, the statement “the sixteenfold mind of others becomes manifest” is supported. Therefore it is said:

‘‘Vattabbassāvasiṭṭhassa, gāho nidassanādinā;

Apisaddādilopena, ekasesanayena vā.

“The grasping of the remaining meaning of what was said is by way of example, etc., or by the elision of ‘api,’ etc., or by the principle of single remainder.

Asamāne sadde tidhā, catudhā ca samānake;

Sāmaññaniddesatopi, veditabbo vibhāvinā’’ti.

For a dissimilar word, in three ways; and for a similar one, in four ways, and also from a general statement, it should be understood by the discerning person.”

‘‘Sarāgaṃ vā citta’’ntiādinā pāḷiyaṃ vuttaṃ soḷasavidhaṃ cittaṃ.

The sixteenfold mind is stated in the Pāḷi with the words beginning “a mind with lust…”

245. Pubbenivāsañāṇūpamāyanti pubbenivāsañāṇassa, pubbenivāsañāṇe vā dassitāya upamāya. Kasmā pana pāḷiyaṃ gāmattayameva upamāne gahitanti codanaṃ sodhetuṃ ‘‘taṃ divasa’’ntiādi vuttaṃ. Taṃ divasaṃ katakiriyā nāma pākatikasattassāpi yebhuyyena pākaṭā hoti. Tasmā taṃ divasaṃ gantuṃ sakkuṇeyyaṃ gāmattayameva bhagavatā gahitaṃ, na taduttarīti adhippāyo. Kiñcāpi pāḷiyaṃ taṃdivasaggahaṇaṃ natthi, gāmattayaggahaṇena pana tadaheva katakiriyā adhippetāti mantvā aṭṭhakathāyaṃ taṃdivasaggahaṇaṃ katanti daṭṭhabbaṃ. Taṃdivasagatagāmattayaggahaṇeneva ca mahābhinīhārehi aññesampi pubbenivāsañāṇalābhīnaṃ tīsupi bhavesu katakiriyā yebhuyyena pākaṭā hotīti dīpitanti daṭṭhabbaṃ. Etadatthampi hi gāmattayaggahaṇanti. Tīsu bhavesu katakiriyāyāti abhisamparāyesu pubbe diṭṭhadhamme pana idāni, pubbe ca katakiccassa.

245. “By the simile for the knowledge of past abodes” means: of the knowledge of past abodes, or by the simile shown in the section on the knowledge of past abodes. To clarify the objection, “Why are only three villages taken as the simile in the Pāḷi?” the commentator stated, “on that day,” etc. An action done on that day is, for the most part, manifest even to an ordinary being. Therefore, the Blessed One took only the three villages that could be traveled to on that day, and not beyond that; this is the intention. Although in the Pāḷi there is no mention of “on that day,” it should be understood that the commentary mentions “on that day” considering that by the mention of three villages an action done on that very day is intended. And it should be understood that by the very mention of the three villages traveled to on that day, it is shown that for other obtainers of the knowledge of past abodes through great resolves, the actions done in the three existences are for the most part manifest. For this purpose too, indeed, was the mention of three villages. “Of the action done in the three existences” means: in past existences, previously; in the present life, now; and of the deed done in the past.

247. Pāḷiyaṃ rathikāya vīthiṃ sañcaranteti aññāya rathikāya aññaṃ rathiṃ sañcaranteti attho, tena aparāparaṃ sañcaraṇaṃ dassitanti āha ‘‘aparāparaṃ sañcarante’’ti, taṃtaṃkiccavasena ito cito ca sañcaranteti vuttaṃ hoti, ayamevattho rathivīthisaddānamekatthattā. Siṅghāṭakamhīti vīthicatukke. Pāsādo viya bhikkhussa karajakāyo daṭṭhabbo [Pg.153] tattha patiṭṭhitassa daṭṭhabbadassanasiddhito. Maṃsacakkhumato hi dibbacakkhusamadhigamo. Yathāha ‘‘maṃsacakkhussa uppādo, maggo dibbassa cakkhuno’’ti (itivu. 61). Cakkhumā puriso viya ayameva dibbacakkhuṃ patvā ṭhito bhikkhu daṭṭhabbassa dassanato. Gehaṃ pavisanto, tato nikkhamanto viya ca mātukucchiṃ paṭisandhivasena pavisanto, tato ca vijātivasena nikkhamanto mātukucchiyā gehasadisattā. Tathā hi vuttaṃ ‘‘mātaraṃ kuṭikaṃ brūsi, bhariyaṃ brūsi kulāvaka’’nti (saṃ. ni. 1.19). Ayaṃ aṭṭhakathāmuttako nayo – gehaṃ pavisanto viya attabhāvaṃ upapajjanavasena okkamanto, gehā nikkhamanto viya ca attabhāvato cavanavasena apakkamanto attabhāvassa gehasadisattā. Vuttañhi ‘‘gahakāraka diṭṭhosi, puna gehaṃ na kāhasī’’ti (dha. pa. 154).

247. In the Pāli, rathikāya vīthiṃ sañcarante means wandering from one street to another street; by this, successive wandering is shown, so it is said, “wandering from one to another.” This means wandering here and there for various tasks; this is the meaning, since the words ‘rathi’ and ‘vīthi’ are synonymous. At a crossroads means at a junction of four streets. A bhikkhu's physical body should be seen as a palace, because for one standing in it, the seeing of what is to be seen is accomplished. For it is one with the fleshly eye who attains the divine eye. As it is said: “The arising of the fleshly eye is the path for the divine eye” (Iti. 61). Like a man with vision, this very bhikkhu, having attained the divine eye, stands for the seeing of what is to be seen. And like one entering a house and then exiting from it, he enters a mother's womb by way of relinking and exits from it by way of birth, since a mother's womb is like a house. For so it is said: “You call mother a hut, you call wife a nest” (SN 1.19). This is a method independent of the commentary: like one entering a house, he descends into an individual existence by way of rebirth; and like one exiting a house, he departs from that individual existence by way of death, since an individual existence is like a house. For it has been said: “O house-builder, you are seen! You will not build a house again” (Dhp. 154).

Aparāparaṃ sañcaraṇakasattāti punappunaṃ saṃsāre paribbhamanakasattā. Abbhokāsaṭṭhāneti ajjhokāsadesabhūte. Majjheti nagarassa majjhabhūte siṅghāṭake. Tattha tatthāti tasmiṃ tasmiṃ bhavekadese. Nibbattasattāti uppajjamānakasattā. Iminā hi tasmiṃ tasmiṃ bhave jātasaṃvaddhe satte vadati, ‘‘aparāparaṃ sañcaraṇakasattā’’ti pana etena tathā aniyamitakālike sādhāraṇasatte. Evañhi tesaṃ yathākkamaṃ sañcaraṇakasannisinnakajanopamatā upapannā hotīti. Tīsu bhavesu nibbattasattānaṃ āvibhūtakāloti ettha pana vuttappakārānaṃ sabbesampi sattānaṃ aniyamato gahaṇaṃ veditabbaṃ.

Aparāparaṃ sañcaraṇakasattā means beings who roam repeatedly in saṃsāra. Abbhokāsaṭṭhāne means a place that is an open area. Majjhe means at the crossroads in the middle of the city. Tattha tatthā means in that particular part of existence. Nibbattasattā means beings who are arising. For by this term, he speaks of beings who are born and grow in that particular existence, but by 'aparāparaṃ sañcaraṇakasattā' he speaks of common beings who are not fixed in time. For in this way, their state becomes comparable, in due order, to a crowd of people wandering and sitting. As for 'tīsu bhavesu nibbattasattānaṃ āvibhūtakālo' (the time of manifestation for beings born in the three existences), here it should be understood as the grasping of all the aforesaid types of beings without restriction.

Nanu cāyaṃ dibbacakkhukathā, atha kasmā ‘‘tīsu bhavesū’’ti catuvokārabhavassāpi saṅgaho kato. Na hi so arūpadhammārammaṇoti anuyogaṃ pariharanto ‘‘idañcā’’tiādimāha. Tattha ‘‘idanti tīsu bhavesu nibbattasattānanti idaṃ vacana’’nti (dī. ni. ṭī. 1.247) ayamettha ācariyassa mati, evaṃ sati aṭṭhakathācariyehi aṭṭhakathāyameva yathāvutto anuyogo pariharitoti. Ayaṃ panettha amhākaṃ khanti – nanu cāyaṃ dibbacakkhukathā, atha kasmā ‘‘dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne’’tiādinā avisesato catuvokārabhavūpagassāpi saṅgaho kato. Na hi [Pg.154] so arūpadhammārammaṇoti anuyogaṃ pariharanto ‘‘idañcā’’tiādimāha. Tattha idanti ‘‘satte passati cavamāne upapajjamāne’’tiādivacanaṃ. Evañhi sati aṭṭhakathācariyehi pāḷiyameva yathāvutto anuyogo pariharitoti. Yadaggena so pāḷiyaṃ pariharito, tadaggena aṭṭhakathāyampi tassā atthavaṇṇanābhāvato. Desanāsukhatthamevāti kevalaṃ desanāsukhatthaṃ eva avisesena vuttaṃ, na pana catuvokārabhavūpagānaṃ dibbacakkhussa āvibhāvasabbhāvato. ‘‘Ṭhapetvā arūpabhava’’nti vā ‘‘dvīsu bhavesū’’ti vā satte passati kāmāvacarabhavato, rūpāvacarabhavato ca cavamāneti vā kāmāvacarabhave, rūpāvacarabhave ca upapajjamāneti vā vuccamānā hi desanā yathārahaṃ bhedyabhedakādivibhāvanena sukhāsukhāvabodhā ca na hoti, avisesena pana evameva vuccamānā sukhāsukhāvabodhā ca. Desetuṃ, avabodhetuñca sukaratāpayojanañhi ‘‘desanāsukhattha’’nti vuttaṃ. Kasmāti āha ‘‘āruppe…pe… natthī’’ti, dibbacakkhugocarabhūtānaṃ rūpadhammānamabhāvatoti vuttaṃ hoti.

Is this not a discussion about the divine eye? Then why, with the phrase “in the three existences,” is the four-constituent existence also included? To avoid the objection that it does not have formless phenomena as its object, the commentator said, “this and so on.” Therein, “'this' means this statement: 'beings born in the three existences'”—this is the teacher’s opinion here. This being so, the commentary masters have avoided the aforesaid objection in the commentary itself. This, however, is our preference here: Is this not a discussion about the divine eye? Then why, with the Pāli phrase “with the divine eye, purified and surpassing the human, he sees beings passing away and being reborn,” and so on, is the inclusion of one who has reached the four-constituent existence made without distinction? To avoid the objection that it does not have formless phenomena as its object, the commentator said, “this and so on.” Therein, “this” refers to the statement “he sees beings passing away and being reborn,” and so on. This being so, the commentary masters have avoided the aforesaid objection in the Pāli itself. To the extent that the objection is avoided in the Pāli, to that extent it is also avoided in the commentary, because the commentary is an explanation of the Pāli's meaning. The phrase 'desanāsukhatthameva' means it was stated generally simply for the sake of ease of teaching, not because of the actual existence of the manifestation of the divine eye for those who have reached the four-constituent existence. For if the teaching were stated as, “excluding the formless existence,” or “in the two existences,” or “he sees beings passing away from the sense-sphere existence and the form-sphere existence,” or “being reborn in the sense-sphere existence and the form-sphere existence,” then the teaching, by showing such distinctions and what is to be distinguished as is appropriate, would not be easy to understand. But when stated generally in this way, it is easy to understand. For the purpose of ease in teaching and in making understood is why it is said “for the sake of ease of teaching.” Why? He says, “In the formless… there is none.” This means it is said because of the absence of material phenomena that are the domain of the divine eye.

Āsavakkhayañāṇakathāvaṇṇanā

The Explanation of the Discourse on the Knowledge of the Destruction of the Taints

248. Idha vipassanāpādakaṃ catutthajjhānacittaṃ veditabbaṃ, na lokiyābhiññāsu viya abhiññāpādakaṃ. Vipassanāpādakanti ca vipassanāya padaṭṭhānabhūtaṃ, vipassanā ca nāmesā tividhā vipassakapuggalabhedena mahābodhisattānaṃ vipassanā, paccekabodhisattānaṃ vipassanā, sāvakānaṃ vipassanā cāti. Tattha mahābodhisattānaṃ, paccekabodhisattānañca vipassanā cintāmayañāṇasambandhikā sayambhuñāṇabhūtā, sāvakānaṃ pana sutamayañāṇasambandhikā paropadesasambhūtā. Sā ‘‘ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpajjhānānaṃ aññatarato vuṭṭhāyā’’tiādinā anekadhā, arūpamukhavasena catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānañca aññataramukhavasena anekadhā ca visuddhimagge (visuddhi. 2.664) nānānayato vibhāvitā, mahābodhisattānaṃ pana catuvīsatikoṭisatasahassamukhena pabhedagamanato nānānayaṃ sabbaññutaññāṇasannissayassa ariyamaggañāṇassa adhiṭṭhānabhūtaṃ pubbabhāgañāṇagabbhaṃ gaṇhāpentaṃ [Pg.155] paripākaṃ gacchantaṃ paramagambhīraṃ saṇhasukhumataraṃ anaññasādhāraṇaṃ vipassanāñāṇaṃ hoti, yaṃ aṭṭhakathāsu ‘‘mahāvajirañāṇa’’nti vuccati, yassa ca pavattivibhāgena catuvīsatikoṭisatasahassappabhedassa pādakabhāvena samāpajjiyamānā catuvīsatikoṭisatasahassasaṅkhyā devasikaṃ satthu vaḷañjanasamāpattiyo vuccanti. Svāyaṃ buddhānaṃ vipassanācāro paramatthamañjusāyaṃ visuddhimaggavaṇṇanāyaṃ (visuddhi. ṭī. 1.144) uddesato ācariyena dassito, tato so atthikehi gahetabbo. Idha pana sāvakānaṃ vipassanāva adhippetā.

248. Here, the fourth jhāna consciousness should be understood as the basis for insight, not as the basis for supernormal knowledge as in the case of the mundane higher knowledges. And 'basis for insight' means being the proximate cause for insight. This insight is threefold according to the type of insight practitioner: the insight of great bodhisattas, the insight of paccekabuddhas, and the insight of disciples. Among these, the insight of great bodhisattas and paccekabuddhas is connected with knowledge born of reflection and is self-arisen knowledge; but the insight of disciples is connected with knowledge born of learning and arises from the instruction of others. That insight has been explained in the Visuddhimagga in many ways and by various methods, such as: “having arisen from any of the remaining form and formless jhānas, after setting aside the base of neither-perception-nor-non-perception,” and in many ways by means of one or another of the gateways for grasping the elements spoken of in the section on the determination of the four elements, by way of the formless as a gateway. For the great bodhisattas, however, there is an insight knowledge that is exceedingly profound, very fine and subtle, and not shared with others, which, proceeding to its divisions through twenty-four hundred-thousand koṭi gateways, causes one to conceive the womb of the preliminary-part knowledge that is the foundation for the noble path knowledge which is the support for omniscience, and which is reaching maturity. This is called “the great diamond knowledge” in the commentaries. And as the basis for this insight knowledge, which has twenty-four hundred-thousand koṭi divisions by way of the analysis of its process, the Teacher's daily meditative attainments, numbering twenty-four hundred-thousand koṭis, which are entered into, are spoken of. This practice of insight of the Buddhas has been shown in summary by the author in the Paramatthamañjūsā, the commentary on the Visuddhimagga. From there it should be taken up by those who are desirous of it. Here, however, only the insight of the disciples is intended.

‘‘Āsavānaṃ khayañāṇāyā’’ti idaṃ kiriyāpayojanabhūte tadatthe sampadānavacanaṃ, tasmā asatipi payojanavācake payojanavaseneva attho veditabboti āha ‘‘khayañāṇanibbattanatthāyā’’ti. Evamīdisesu. Nibbānaṃ, arahattamaggo ca ukkaṭṭhaniddesena idha khayo nāma, tattha ñāṇaṃ khayañāṇaṃ, tassa nibbattanasaṅkhāto attho payojanaṃ, tadatthāyāti attho. Khepeti pāpadhamme samucchindatīti khayo, maggo. So pana pāpakkhayo āsavakkhayena vinā natthi, tasmā ‘‘khaye ñāṇa’’nti (dha. sa. suttantadukamātikā 148) ettha khayaggahaṇena āsavakkhayova vuttoti dasseti ‘‘āsavānaṃ khayo’’ti iminā. Anuppāde ñāṇanti āsavānamanuppādabhūte ariyaphale ñāṇaṃ. Khīyiṃsu āsavā etthāti khayo, phalaṃ. Samitapāpatāya samaṇo, samitapāpatā ca nippariyāyato arahattaphalenevāti āha ‘‘āsavānaṃ khayā samaṇo hotīti ettha phala’’nti. Khayāti ca khīṇattāti attho. Khīyanti āsavā etthāti khayo, nibbānaṃ. ‘‘Āsavakkhayā’’ti pana samāsavasena dvibhāvaṃ katvā vuttattā ‘‘āsavānaṃ khayo’’ti padassa atthuddhāre āsavakkhayapadaggahaṇaṃ.

“For the knowledge of the destruction of the taints”: this is a word in the dative case expressing the purpose of an action. Therefore, even when a word indicating purpose is absent, the meaning should be understood by the power of the purpose; thus, the Teacher said, “for the sake of bringing about the knowledge of destruction.” This should be seen in similar cases. Nibbāna and the path of arahantship are here called “destruction” by way of the highest designation. Knowledge therein is the knowledge of destruction. The purpose is the meaning described as its arising; “for the sake of that” is the meaning. The path is ‘destruction’ (khayo) because it destroys (khepeti), it eradicates (samucchindati) evil states. Furthermore, that destruction of evil does not exist without the destruction of the taints. Therefore, in the phrase “knowledge in destruction,” by the taking up of ‘destruction,’ only the destruction of the taints is meant. This the Teacher shows with the phrase “the destruction of the taints.” “Knowledge in non-arising” means knowledge in the noble fruit, which is the sphere of the non-arising of the taints. ‘Destruction’ (khayo) is the fruit, because “the taints were destroyed (khīyiṃsu) in this.” One is a recluse (samaṇo) because of the pacification of evil (samitapāpatā), and the pacification of evil, in the primary sense, is only by the fruit of arahantship. Thus, the Teacher said, “in the phrase ‘through the destruction of the taints one becomes a recluse,’ the fruit is meant.” And `khayā` means “because they are destroyed” (khīṇattā). ‘Destruction’ (khayo) is Nibbāna, because “the taints are destroyed (khīyanti) in this.” However, since `āsavakkhayā` is stated by making it a two-part compound, in the explanation of the meaning of the phrase `āsavānaṃ khayo`, the term `āsavakkhaya` is adopted.

‘‘Paravajjānupassissā’’tiādigāthā dhammapade (dha. pa. 253). Tattha ujjhānasaññinoti garahasaññino. Arāti dūrā. ‘‘Arā siṅghāmi vārija’’ntiādīsu (saṃ. ni. 1.234; jā. 1.6.116) viya hi dūratthoyaṃ nipāto. ‘‘Ārā’’tipi pāṭho. Arāsaddo viya ārāsaddopi dūratthe eko nipātoti veditabbo. Tadeva hi padaṃ saddasatthe udāhaṭaṃ. Kāmañca dhammapadaṭṭhakathāyaṃ ‘‘arahattamaggasaṅkhātā ārā dūraṃ gatova hotī’’ti (dha. pa. aṭṭha. 2.253) vuttaṃ, tathāpi āsavavaḍḍhiyā saṅkhāre vaḍḍhento [Pg.156] visaṅkhārato suvidūradūro, tasmā ‘‘ārā so āsavakkhayā’’ti ettha āsavakkhayapadaṃ visaṅkhārādhivacanampi sambhavatīti āha ‘‘nibbāna’’nti. Khayanaṃ khayo, āsavānaṃ khaṇanirodho. Sesaṃ tassa pariyāyavacanaṃ. Bhaṅgo āsavānaṃ khayoti vuttoti yojanā. Idha pana nibbānampi maggopi avinābhāvato. Na hi nibbānamanārabbha maggeneva āsavānaṃ khayo hotīti.

The verse beginning “For one who is intent on seeing others’ faults” is in the Dhammapada. Therein, `ujjhānasaññino` means one with a perception of blame. `Arā` means far. For this particle has the meaning of distance, as in such cases as “From afar (arā) I smell the lotus.” There is also the reading `ārā`. It should be understood that the word `ārā`, like the word `arā`, is a particle in the sense of distance. For that very word is cited in the grammatical texts. And although it is said in the Dhammapada commentary: “He is far (ārā), that is, has gone far, from what is designated as the path of arahantship,” nevertheless, one who increases the formations through the increase of the taints is very, very far from the Unconditioned (Nibbāna). Therefore, in the phrase “he is far from the destruction of the taints,” the word “destruction of the taints” can also be a designation for the Unconditioned. Thus, the Teacher said, “Nibbāna.” The destroying is destruction; it is the momentary cessation of the taints. The rest are synonyms for that. The construction is: “Breaking up” is said to be “the destruction of the taints.” Here, however, because of their inseparability, both Nibbāna and the path are called “the destruction of the taints.” For the destruction of the taints does not occur by the path alone without taking Nibbāna as its object.

Tanninnanti tasmiṃ āsavānaṃ khayañāṇe ninnaṃ. Sesaṃ tasseva vevacanaṃ. Pāḷiyaṃ idaṃ dukkhanti dukkhassa ariyasaccassa paricchinditvā, anavasesetvā ca tadā tassa bhikkhuno paccakkhato gahitabhāvadassananti dassetuṃ ‘‘ettaka’’ntiādi vuttaṃ. Tattha hi ettakaṃ dukkhanti tassa paricchijja gahitabhāvadassanaṃ. Na ito bhiyyoti anavasesetvā gahitabhāvadassanaṃ. Tenāha ‘‘sabbampi dukkhasacca’’ntiādi. Sarasalakkhaṇapaṭivedhavasena pajānanameva yathābhūtaṃ pajānanaṃ nāmāti dasseti ‘‘sarasalakkhaṇapaṭivedhenā’’ti iminā. Rasoti sabhāvo rasitabbo jānitabboti katvā, attano raso saraso, so eva lakkhaṇaṃ, tassa asammohato paṭivijjhanenāti attho. Asammohato paṭivijjhanañca nāma yathā tasmiṃ ñāṇe pavatte pacchā dukkhasaccassa sarūpādiparicchede sammoho na hoti, tathā tassa pavattiyeva. Tena vuttaṃ ‘‘yathābhūtaṃ pajānātī’’ti. ‘‘Nibbattika’’nti iminā ‘‘dukkhaṃ samudeti etasmāti dukkhasamudayo’’ti nibbacanaṃ dasseti. Tadubhayanti dukkhaṃ, dukkhasamudayo ca. Yaṃ ṭhānaṃ patvāti yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma. Ṭhānanti hi kāraṇaṃ vuccati tiṭṭhati ettha phalaṃ tadāyattatāyāti katvā. Tadubhayaṃ patvāti ca tadubhayavato puggalassa tadubhayassa patti viya vuttā. Puggalasseva hi ārammaṇakaraṇavasena nibbānappatti, na tadubhayassa. Apica patvāti pāpuṇanahetu, puggalassa ārammaṇakaraṇavasena samāpajjanatoti attho. Asamānakattuke viya hi samānakattukepi tvāpaccayassa hetvatthe pavatti saddasatthesu pākaṭā. Appavattīti appavattinimittaṃ ‘‘na pavattati tadubhayametenā’’ti katvā, appavattiṭṭhānaṃ vā ‘‘na pavattati tadubhayametthā’’ti katvā, anena ca ‘‘dukkhaṃ nirujjhati ettha, etenāti vā dukkhanirodho’’ti nibbacanaṃ dasseti, dukkhasamudayassa pana gahaṇaṃ taṃnibbattakassa nirujjhanato tassāpi nirujjhanadassanatthanti daṭṭhabbaṃ. Nibbānapadeyeva [Pg.157] ta-saddo nivattatīti ayaṃ-saddo puna vutto. Sabbanāmikañhi padaṃ vuttassa vā liṅgassa gāhakaṃ, vuccamānassa vā. Tassāti dukkhanirodhassa. Sampāpakanti sacchikaraṇavasena sammadeva pāpakaṃ, etena ca ‘‘dukkhanirodhaṃ gamayati, gacchati vā etāyāti dukkhanirodhagāminī, sāyeva paṭipadā dukkhanirodhagāminipaṭipadā’’ti nibbacanaṃ dasseti.

“Inclined towards that”: inclined towards the knowledge of the destruction of the taints. The rest is a synonym for that. In the Pāli, “this is suffering” is stated to show that the noble truth of suffering has been demarcated and grasped directly and completely by that bhikkhu; hence it is said “this much,” etc. For here, “this much is suffering” shows that it is grasped by demarcation. “No more than this” shows that it is grasped completely. Therefore it is said, “the entire truth of suffering,” etc. By this phrase, “by penetrating its essential characteristic,” it shows that knowing as it really is means knowing by way of penetrating its essential characteristic. “Essence” (raso) means intrinsic nature (sabhāvo), because it is to be savored or known. One's own essence (attano raso) is its essential nature (sarasa); that itself is the characteristic. The meaning is: by penetrating it without confusion. And penetration without confusion means that when that knowledge has arisen, there is no subsequent confusion in the demarcation of the nature, etc., of the truth of suffering; such is its very arising. Therefore it is said, “one understands as it really is.” By “that which produces,” it shows the etymology: “suffering originates from this, thus it is the origin of suffering.” “Both” means suffering and the origin of suffering. “Having reached that state”: having come to Nibbāna, which is the cause for the path in the sense of being its object-condition. For “state” (ṭhāna) is called a cause, because the fruit stands there, being dependent on it. And “having reached both” is spoken of as if it were the attainment of the two truths, but it refers to the attainment by the person who possesses those two. For it is the person who attains Nibbāna by making it an object, not the two truths. Moreover, “having reached” (patvā) means “because of reaching,” that is, because of the person's attaining it by making it an object. For the use of the suffix “-tvā” in the sense of a cause is evident in the grammatical treatises, not only when the agent is different but also when it is the same. “Non-arising” means the cause of non-arising, because “by this the two do not arise”; or the place of non-arising, because “in this the two do not arise.” And by this it shows the etymology: “suffering ceases here, or by this, thus it is the cessation of suffering.” The inclusion of the origin of suffering, however, should be seen as for the purpose of showing that with the cessation of that which produces it, it too ceases. Because the word “that” refers back only to the term Nibbāna, the word “this” is stated again. For a pronominal word refers to what has been said or what is about to be said. “Of that”: of the cessation of suffering. “Leading to” means that which rightly leads to, by way of realization. And by this it shows the etymology: “it leads to the cessation of suffering, or one goes by it, thus it is the path leading to the cessation of suffering; that itself is the practice, the practice leading to the cessation of suffering.”

Kilesavasenāti āsavasaṅkhātakilesavasena. Tadeva āsavapariyāyena dassento puna āha, tasmā na ettha punaruttidosoti adhippāyo. Pariyāyadesanābhāvo nāma hi āveṇiko buddhadhammoti heṭṭhā vuttovāyamattho. Nanu ca āsavānaṃ dukkhasaccapariyāyova atthi, na sesasaccapariyāyo, atha kasmā sarūpato dassitasaccāniyeva kilesavasena pariyāyato puna dassento evamāhāti vuttanti? Saccaṃ, taṃsambandhattā pana sesasaccānaṃ taṃsamudayādipariyāyopi labbhatīti katvā evaṃ vuttanti veditabbaṃ. Dukkhasaccapariyāyabhūtaāsavasambandhāni hi āsavasamudayādīnīti, saccāni dassentotipi yojetabbaṃ. ‘‘Āsavānaṃ khayañāṇāyā’’ti āraddhattā cettha āsavānameva gahaṇaṃ, na sesakilesānaṃ tathā anāraddhattāti daṭṭhabbaṃ. Tathā hi ‘‘kāmāsavāpi cittaṃ vimuccatī’’tiādinā (dī. ni. 1.248; ma. ni. 1.433; 3.19) āsavavimuttasīseneva sabbakilesavimutti vuttā. ‘‘Idaṃ dukkhanti yathābhūtaṃ pajānātī’’tiādinā missakamaggova idha kathito lokiyavipassanāya lokuttaramaggassa missakattāti vuttaṃ ‘‘saha vipassanāya koṭippattaṃ maggaṃ kathesī’’ti. ‘‘Jānato passato’’ti iminā tayopi pariññāsacchikiriyābhāvanābhisamayā vuttā catusaccapajānanāya eva catukiccasiddhito, pahānābhisamayo pana pārisesato ‘‘vimuccatī’’ti iminā vuttoti āha ‘‘maggakkhaṇaṃ dassetī’’ti. Cattāri hi kiccāni catusaccapajānanāya eva siddhāni. Yathāha ‘‘taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādī’’tiādi (saṃ. ni. 5.1081; mahāva. 15; paṭi. ma. 2.29). Ayaṃ aṭṭhakathāmuttako nayo – jānato passatoti ca hetuniddeso, ‘‘jānanahetu passanahetu kāmāsavāpi cittaṃ vimuccatī’’tiādinā yojanā. Kāmañcettha jānanapassanakiriyānaṃ, vimuccanakiriyāya ca samānakālatā, tathāpi [Pg.158] dhammānaṃ samānakālikānampi paccayapaccayuppannatā sahajātādikoṭiyā labbhatīti, hetugabbhavisesanatādassanametantipi vadanti.

“By way of defilements” means by way of the defilements called taints. Showing that same thing by way of the synonym “taints,” he says it again; therefore, the intention is that there is no fault of repetition here. For teaching by way of synonyms is a unique quality of the Buddhas; this point was made below. But is it not so that “taints” is a synonym only for the truth of suffering, and not for the other truths? Then why, having shown the truths by their own nature, does he show them again by way of defilements as a synonym, saying thus? True, but it should be understood that this is said because, on account of their connection to that, a synonym for the other truths—their origin, etc.—is also obtained. For the origin of the taints, etc., are connected to the taints, which are a synonym for the truth of suffering. Thus it should be connected with “when showing the truths.” And here, it should be understood that because the exposition was begun with “for the knowledge of the destruction of the taints,” only the taints are taken, not the other defilements, as the exposition was not similarly begun for them. Thus, in such passages as “the mind is liberated from the taint of sensual pleasure,” the liberation from all defilements is spoken of under the heading of liberation from the taints. By the passage beginning “He understands as it really is, ‘This is suffering,’” the mixed path is spoken of here, because the supramundane path is mixed with mundane insight; thus it is said: “He teaches the path that has reached its culmination together with insight.” By “for one who knows and sees,” the three breakthroughs of full understanding, realization, and development are stated, since the four functions are accomplished precisely by understanding the four truths. The breakthrough of abandonment, however, is stated by implication with the phrase “is liberated”; thus he says, “it shows the path moment.” For the four functions are accomplished precisely by understanding the four truths. As it is said: “This noble truth of suffering has been fully understood—thus, bhikkhus, in regard to things not heard before, vision arose in me,” etc. This is a method independent of the commentary: “for one who knows and sees” is an indication of cause, the connection being “because of knowing, because of seeing, the mind is liberated from the taint of sensual pleasure,” etc. And although here the actions of knowing and seeing and the action of liberation are simultaneous, still, even for simultaneous phenomena a cause-and-effect relationship is obtained in the category of conascence, etc. Thus some say this is a demonstration of a specific attribute containing a cause.

Bhavāsavaggahaṇena cettha bhavarāgassa viya bhavadiṭṭhiyāpi samavarodhoti diṭṭhāsavassāpi saṅgaho daṭṭhabbo, adhunā pana ‘‘diṭṭhāsavāpi cittaṃ vimuccatī’’ti katthaci pāṭho dissati, so na porāṇo, pacchā pamādalikhitoti veditabbo. Bhayabheravasuttasaṃvaṇṇanādīsu (ma. ni. aṭṭha. 1.54) anekāsupi tatheva saṃvaṇṇitattā. Ettha ca kiñcāpi pāḷiyaṃ saccapaṭivedho aniyamitapuggalassa aniyamitakālavasena vutto, tathāpi abhisamayakāle tassa paccuppannataṃ upādāya ‘‘evaṃ jānato evaṃ passato’’ti vattamānakālaniddeso kato, so ca kāmaṃ kassaci maggakkhaṇato paraṃ yāvajjatanā atītakāliko eva, sabbapaṭhamaṃ panassa atītakālikattaṃ phalakkhaṇena veditabbanti āha ‘‘vimuttasminti iminā phalakkhaṇa’’nti. Paccavekkhaṇañāṇanti phalapaccavekkhaṇañāṇaṃ tathā ceva vuttattā. Taggahaṇena pana tadavinābhāvato sesāni niravasesāni gahetabbāni, ekadesāni vā aparipuṇṇāyapi paccavekkhaṇāya sambhavato. ‘‘Khīṇā jātī’’tiādīhi padehi ‘‘nāparaṃ itthattāyā’’ti padapariyosānehi. Tassāti paccavekkhaṇañāṇassa. Bhūminti pavattiṭṭhānaṃ. Nanu ca ‘‘vimuttasmiṃ vimutta’’nti vuttaṃ phalameva tassa ārammaṇasaṅkhātā bhūmi, atha kathaṃ ‘‘khīṇā jātī’’tiādīhi tassa bhūmidassananti codanaṃ sodhetuṃ ‘‘tena hī’’tiādi vuttaṃ. Yasmā pana pahīnakilesapaccavekkhaṇena vijjamānassāpi kammassa āyatiṃ appaṭisandhikabhāvato ‘‘khīṇā jātī’’ti pajānāti, yasmā ca maggapaccavekkhaṇādīhi ‘‘vusitaṃ brahmacariya’’ntiādīni pajānāti, tasmā ‘‘khīṇā jātī’’tiādīhi tassa bhūmidassananti vuttaṃ hoti. ‘‘Tena ñāṇenā’’ti hi yathārutato, avinābhāvato ca gahitena pañcavidhena paccavekkhaṇañāṇenāti attho.

And here, by the taking of the taint of becoming, since the view of becoming is included just as the lust for becoming is, the inclusion of the taint of views should also be understood. But now, in some places, a reading “the mind is liberated also from the taint of views” is seen; this should be known to be not an ancient reading, but a later scribal error due to negligence, because it is explained in the very same way in many places such as the commentary on the Bhayabherava Sutta. And here, although in the Pāḷi the penetration of the truths is spoken of for an unspecified person at an unspecified time, nevertheless, at the time of breakthrough, taking up its present occurrence, an indication of the present tense—“for one who knows thus, for one who sees thus”—was made. And that, for someone, from after the path moment up to the present day, is indeed past. But its having become past for the very first time is to be known by the fruition moment. Therefore, he said: “by this ‘in the liberated one,’ the fruition moment.” ‘Knowledge of reviewing’ means the knowledge of reviewing fruition, because it is stated in just that way. But by taking that, because of their inseparability from it, the remaining knowledges of reviewing should be taken without remainder; or in part, because of the possibility of even an incomplete reviewing. By the phrases beginning with “Destroyed is birth” and ending with the phrase “there is no more of this state of being.” “Of that” means of the knowledge of reviewing. “Ground” means the place of occurrence. To resolve the objection—“Is it not so that the fruition itself, which is spoken of as ‘in the liberated one, it is liberated,’ is its ground, called its object? Then how is its ground shown by such phrases as ‘Destroyed is birth’?”—it was said, “Therefore,” etc. The meaning is this: because by reviewing the abandoned defilements one knows, “Destroyed is birth,” on account of the non-relinking in the future of even existing kamma; and because by reviewing the path, etc., one knows such things as, “The holy life has been lived,” therefore it is said that its ground is shown by such phrases as “Destroyed is birth.” For the meaning of 'by that knowledge' is: by the fivefold knowledge of reviewing, taken both according to the letter and by way of inseparability.

‘‘Khīṇā jātī’’ti ettha sotujanānaṃ suviññāpanatthaṃ parammukhā viya codanaṃ samuṭṭhāpeti ‘‘katamā panā’’tiādinā. Yena panādhippāyena codanā katā, tadadhippāyaṃ pakāsetvā parihāraṃ vattukāmo ‘‘na tāvassā’’tiādimāha. ‘‘Na tāva…pe… vijjamānattā’’ti vakkhamānameva hi atthaṃ manasi katvā ayaṃ codanā samuṭṭhāpitā, tattha na tāvassa atītā [Pg.159] jāti khīṇāti assa bhikkhuno atītā jāti, na tāva maggabhāvanāya khīṇā. Tattha kāraṇamāha ‘‘pubbeva khīṇattā’’ti, maggabhāvanāya purimatarameva nirujjhanavasena khīṇattāti adhippāyo. Na anāgatā assa jāti khīṇā maggabhāvanāyāti yojanā. Tattha kāraṇamāha ‘‘anāgate vāyāmābhāvato’’ti, idañca anāgatabhāvasāmaññameva gahetvā lesena codanādhippāyavibhāvanatthaṃ vadati, na anāgatavisesaṃ anāgate maggabhāvanāya khepanapayogābhāvatoti attho. Vijjamāneyeva hi payogo sambhavati, na avijjamāneti vuttaṃ hoti. Anāgataviseso panettha adhippeto, tassa ca khepane vāyāmopi labbhateva. Tenāha ‘‘yā pana maggassā’’tiādi. Anāgatavisesoti ca abhāvite magge uppajjanāraho anantarajātibhedo vuccati. Na paccuppannā assa jāti khīṇā maggabhāvanāyāti yojanā. Tattha kāraṇamāha ‘‘vijjamānattā’’ti, ekabhavapariyāpannatāya vijjamānattāti attho. Tattha tattha bhave paṭhamābhinibbattilakkhaṇā hi jāti. ‘‘Yā panā’’tiādinā pana maggabhāvanāya kilesahetuvināsanamukhena anāgatajātiyā eva khīṇabhāvo pakāsitoti daṭṭhabbaṃ. Ekacatupañcavokārabhavesūti bhavattayaggahaṇaṃ vuttanayena anavasesato jātiyā khīṇabhāvadassanatthaṃ, pubbapadadvayepettha uttarapadalopo. Ekacatupañcakkhandhappabhedāti etthāpi eseva nayo. ‘‘Taṃ so’’tiādi ‘‘kathañca naṃ pajānātī’’ti codanāya sodhanāvacanaṃ. Tattha tanti yathāvuttaṃ jātiṃ. Soti khīṇāsavo bhikkhu. Paccavekkhitvāti pajānanāya pubbabhāge pahīnakilesapaccavekkhaṇadassanaṃ. Evañca katvā paccavekkhaṇaparamparāya tathā pajānanā siddhāti daṭṭhabbaṃ. Paccavekkhaṇantaravibhāvanatthameva hi ‘‘jānanto pajānātī’’ti vattamānavacanadvayaṃ vuttaṃ, jānanto hutvā, jānanahetu vā pajānāti nāmāti attho.

Regarding “Birth is destroyed”: here, for the purpose of making it easily understood by the students, the teacher raises an objection as if from another person, with the words “But which one?” and so on. But, wishing to state the response after clarifying the intention with which the objection was made, he says “Not yet…” and so on. For this objection was raised having kept in mind the meaning that is about to be stated: “Not yet… because it is still present.” Therein, “it is not that this one’s past birth is destroyed” means: this bhikkhu’s past birth is not yet destroyed by the development of the path. Therein he states the reason: “because it was already destroyed.” The meaning is: because it was destroyed by way of cessation even before the development of the path. The construction is: “This one’s future birth is not destroyed by the development of the path.” Therein he states the reason: “because there is no exertion in the future.” And this he says by taking just the general nature of the future state as a pretext for the purpose of clarifying the intention of the objection, not a specific future. The meaning is: because there is no application of effort to destroy it in the future by developing the path. For application of effort is possible only where something is present, not where it is absent; this is what is said. Here, a specific future is intended, and for its destruction, exertion can indeed be found. Therefore he said: “But that which of the path…” and so on. And by “specific future” is meant the kind of immediately following birth that is liable to arise when the path has not been developed. The construction is: “This one’s present birth is not destroyed by the development of the path.” Therein he states the reason: “because it is present.” The meaning is: because it is present as it is included in a single existence. For birth is characterized by the first arising in each existence. But it should be understood that by “But that which…” and so on, the destruction of future birth only is shown by way of the destruction of the cause, the defilements, through the development of the path. “In one-, four-, and five-constituent existences”: the taking up of the three kinds of existence is for the purpose of showing the destruction of birth without remainder in the way stated; here, in the first two words of the compound, there is an elision of the latter member. Here too, in “in the divisions of one, four, and five aggregates,” the same method applies. The passage beginning “That, he…” is the clarifying statement for the objection “And how does he know it?” Therein, “that” refers to birth as described. “He” is the bhikkhu whose taints are destroyed. “Having reviewed” indicates the seeing of the abandoned defilements in the preliminary stage of knowing. And having done so, it should be understood that such knowing is accomplished through a series of reviews. For the two present tense verbs in “knowing, he knows” are stated precisely for the purpose of clarifying an intermediate review; the meaning is: “being one who knows, he knows,” or “he knows on account of knowing.”

Brahmacariyavāso nāma ukkaṭṭhaniddesato maggabrahmacariyassa nibbattanamevāti āha ‘‘parivuttha’’nti, samantato niravasesena vasitaṃ pariciṇṇanti attho. Kasmā panidaṃ so atītakālavasena pajānātīti anuyogenāha ‘‘puthujjanakalyāṇakena hi saddhi’’ntiādi. Puthujjanakalyāṇakopi hi heṭṭhā vuttalakkhaṇo sotāpattiphalasacchikiriyāya paṭipanno [Pg.160] nāma dakkhiṇavibhaṅgasuttādīsu (ma. ni. 3.379) tathā eva vuttattā. Vasanti nāmāti vasantā eva nāma honti, na vutthavāsā. Tasmāti vutthavāsattā. Nanu ca ‘‘so ‘idaṃ dukkha’’nti yathābhūtaṃ pajānātī’’tiādinā pāḷiyaṃ sammādiṭṭhiyeva vuttā, na sammāsaṅkappādayo, atha kasmā ‘‘catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanāvasena soḷasavidhaṃ kiccaṃ niṭṭhāpita’’nti aṭṭhaṅgikassa maggassa sādhāraṇato vuttanti? Sammāsaṅkappādīnampi catukiccasādhanavasena pavattito. Sammādiṭṭhiyā hi catūsu saccesu pariññādikiccasādhanavasena pavattamānāya sammāsaṅkappādīnampi sesānaṃ dukkhasacce pariññābhisamayānuguṇāva pavatti, itarasaccesu ca nesaṃ pahānābhisamayādivasena pavatti pākaṭā evāti. Dukkhanirodhamaggesu yathākkamaṃ pariññāsacchikiriyābhāvanāpi yāvadeva samudayapahānatthāti katvā tadattheyeva tāsaṃ pakkhipanena ‘‘kataṃ karaṇīya’’nti padassa adhippāyaṃ vibhāvetuṃ ‘‘tenā’’tiādi vuttaṃ. ‘‘Dukkhamūlaṃ samucchinna’’nti imināpi tadeva pakārantarena vibhāveti.

The term ‘the living of the holy life’ (brahmacariyavāso), by way of the supreme designation, is precisely the accomplishment of the holy life which is the path. Thus, the commentator says, ‘has been lived’ (parivuttha), the meaning of which is ‘lived all around, without remainder, cultivated.’ In response to the question, ‘But why does he know this in terms of the past tense?’ the commentator says, ‘with the virtuous worldling,’ etc. For the virtuous worldling with the characteristics described previously is called one who is practicing for the realization of the fruit of stream-entry, as stated in the Dakkhiṇavibhaṅga Sutta and others. ‘They are dwelling’ means they are merely called ‘those who are dwelling,’ not ‘those who have lived the life.’ ‘Therefore’ means because of having lived the life. Now, is it not the case that in the Pāḷi, with the words ‘He understands as it really is, “This is suffering,”’ etc., only right view is mentioned, not right intention and the others? Then why is it said, ‘the sixteenfold task has been completed in regard to the four truths by the four paths by way of full understanding, abandoning, realizing, and developing,’ which is stated as common to the eightfold path? Because right intention and the others also proceed by way of accomplishing the four functions. For when right view is proceeding by way of accomplishing the functions of full understanding, etc., in regard to the four truths, the proceeding of the remaining factors—right intention and so on—is in conformity with the full understanding and penetration of the truth of suffering, and their proceeding in regard to the other truths by way of abandoning, penetration, etc., is indeed evident. Since the comprehension, realization, and development in regard to the truths of suffering, cessation, and the path respectively are solely for the purpose of abandoning the origin, by including them for that very purpose, the passage beginning ‘Therefore…’ is stated in order to clarify the meaning of the phrase ‘what was to be done has been done.’ By this phrase, ‘the root of suffering is cut off,’ he also clarifies that very same thing in another way.

Kasmā panettha ‘‘kataṃ karaṇīya’’nti atītaniddeso katoti āha ‘‘puthujjanakalyāṇakādayo’’tiādi. Ime pakārā itthaṃ, tabbhāvo itthattanti dasseti ‘‘itthabhāvāyā’’ti iminā, āya-saddo ca sampadānatthe, tadatthāyāti attho. Te pana pakārā ariyamaggabyāpārabhūtā pariññādayo idhādhippetāti vuttaṃ ‘‘evaṃ soḷasakiccabhāvāyā’’ti. Te hi maggaṃ paccavekkhato maggānubhāvena pākaṭā hutvā upaṭṭhahanti magge paccavekkhite taṃkiccapaccavekkhaṇāyapi sukhena siddhito. Evaṃ sādhāraṇato catūsu maggesu paccekaṃ catukiccavasena soḷasakiccabhāvaṃ pakāsetvā tesupi kiccesu pahānameva padhānaṃ tadatthattā itaresaṃ pariññādīnanti tadeva visesato pakāsetuṃ ‘‘kilesakkhayabhāvāya vā’’ti āha.

In response to the question, ‘Why here is the past-tense designation “what was to be done has been done” made?’ the commentator says, ‘virtuous worldlings and others,’ etc. By the phrase ‘for this state of being’ (itthabhāvāya), he shows: ‘these modes are thus (itthaṃ); their state of being is thus-ness (itthattaṃ).’ And the suffix -āya is in the dative sense, meaning ‘for that purpose.’ But those modes, which are the functions of the noble path—full understanding and so on—are intended here. Thus it is said, ‘for the sake of the state of these sixteen functions.’ For when one reviews the path, these become manifest through the power of the path and present themselves, since, when the path is reviewed, the review of its functions is also easily accomplished. Thus, having shown in general the state of the sixteen functions in the four paths—four functions for each—he then said, ‘or for the sake of the state of the destruction of the defilements,’ in order to show in particular that abandoning is the principal one among these functions, since the others—full understanding and so on—are for its sake.

Apica purimanayena paccavekkhaṇaparamparāya paccavekkhaṇavidhiṃ dassetvā idāni padhānattā pahīnakilesapaccavekkhaṇavidhimeva dassetuṃ evaṃ vuttantipi daṭṭhabbaṃ. Dutiyavikappe ayaṃ pakāro itthaṃ, tabbhāvo itthattaṃ, āyasaddo cettha sampadānavacanassa kāriyabhūto nissakkattheti dasseti ‘‘itthabhāvato’’ti iminā. ‘‘Imasmā evaṃ pakārā’’ti pana vadanto pakāro nāma [Pg.161] pakāravantato atthato bhedo natthi. Yadi hi so bhedo assa, tasseva so pakāro na siyā, tasmā itthaṃ-saddo pakāravantavācako, atthato pana abhedepi sati avayavāvayavitādinā bhedaparikappanāvasena siyā kiñci bhedamatthaṃ, tasmā itthattasaddo pakāravācakoti dasseti. Ayamidha ṭīkāyaṃ, (dī. ni. ṭī. 1.248) majjhimāgamaṭīkāvinayaṭīkādīsu (sārattha. ṭī. 1.14) ca āgatanayo.

Furthermore, it should also be seen that this was said in order to show, now, the method of reviewing the abandoned defilements, because of its primacy, after having shown the method of reviewing through a series of reviews in the previous way. In the second alternative, by the phrase ‘from this state of being’ (itthabhāvato), he shows that the suffix -āya, which is the result of the dative expression, is here in the sense of the ablative. But when saying ‘from this, such modes,’ he shows that the word ‘mode’ (pakāro) does not differ in meaning from ‘that which possesses the mode’ (pakāravantato). For if there were such a difference, it would not be its mode. Therefore, the word ‘thus’ (itthaṃ) denotes that which possesses the mode. But although there is no difference in meaning, some difference in meaning might be conceived by way of a distinction based on part and whole, etc.; therefore, he shows that the word ‘thus-ness’ (itthatta) denotes the mode. This is the method that has come down in the subcommentary here, and in the subcommentaries on the Majjhima Nikāya, the Vinaya, and others.

Saddavidū pana pavattinimittānusārena evamicchanti – ayaṃ pakāro assāti itthaṃ, pakāravanto. Vicitrā hi taddhitavutti. Tassa bhāvo itthattaṃ, pakāro, imamatthaṃ dassento ‘‘itthabhāvato imasmā evaṃ pakārā’’ti āhāti. Paṭhamavikappepi yathārahaṃ esa nayo. Idāni vattamānakhandhasantānāti sarūpakathanaṃ. Aparanti anāgataṃ. ‘‘Ime pana pañcakkhandhā pariññātā tiṭṭhantī’’ti idāni pāṭho, ‘‘ime pana carimakattabhāvasaṅkhātā pañcakkhandhā pariññātā tiṭṭhantī’’ti pana majjhimāgamavinayaṭīkādīsu, (sārattha. ṭī. 1.14) idha ca ṭīkāyaṃ (dī. ni. ṭī. 1.248) ulliṅgitapāṭho. Tattha carimakattabhāvasaṅkhātāti ekasantatipariyāpannabhāvena pacchimakattabhāvakathitā. Pariññātāti maggena paricchijja ñātā. Tiṭṭhantīti appatiṭṭhā anokāsā tiṭṭhanti. Etena hi tesaṃ khandhānaṃ apariññāmūlābhāvena apatiṭṭhābhāvaṃ dasseti. Apariññāmūlikā hi patiṭṭhā, tadabhāvato pana appatiṭṭhābhāvo. Yathāha ‘‘kabaḷīkāre ce bhikkhave āhāre atthi rāgo, atthi nandī, atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷha’’ntiādi (saṃ. ni. 2.64; kathā. 296; mahāni. 7). Tadupamaṃ vibhāveti ‘‘chinnamūlakā rukkhā viyā’’ti iminā, yathā chinnamūlakā rukkhā mūlābhāvato appatiṭṭhā anokāsā tiṭṭhanti, evametepi apariññāmūlābhāvatoti. Ayamettha opammasaṃsandanā. Carimakacittanirodhenāti parinibbānacittanirodhena. Anupādānoti anindhano. Apaṇṇattikabhāvanti yesu khandhesu vijjamānesu tathā tathā parikappanāsiddhā paññatti, tadabhāvato tassāpi dharamānakapaññattiyā abhāvena apaññattikabhāvaṃ gamissanti. Paṇṇatti paññattīti hi atthato ekaṃ yathā ‘‘paññāsa paṇṇāsā’’ti. Paññāsa paṇṇādesoti hi akkharacintakā vadanti.

Grammarians, however, in accordance with the characteristic of its derivation, prefer it thus: Because for this meaning there is this manner (pakāro), therefore that meaning is called 'ittham', that which possesses a manner. For the function of secondary derivatives is diverse. Its state is `itthattaṃ`, the mode. Showing this meaning, the commentator says: 'From this state of being thus, they are of such a manner.' This method should be understood as appropriate also in the first alternative. The phrase 'the continuity of the present aggregates' is a statement of its own nature. 'The other' means the future. The present reading is: 'But these five aggregates, having been fully understood, remain.' However, in the subcommentaries on the Majjhima Nikāya and the Vinaya, etc., and here in this subcommentary, the indicated reading is: 'But these five aggregates, designated as the final state of existence, having been fully understood, remain.' Therein, 'designated as the final state of existence' means described as the final state of existence by way of being included in a single continuum. 'Having been fully understood' means known by having been comprehended by the path. 'Remain' means they remain unestablished, without a footing. For by this he shows their unestablished state, which is due to the absence of the root of non-full-understanding in regard to those aggregates. For establishment is rooted in non-full-understanding; but in its absence, there is an unestablished state. As it is said: 'Bhikkhus, if there is lust, delight, and craving for the nutriment of edible food, consciousness is established there and grows,' and so on. He clarifies this simile with the phrase 'like trees with severed roots,' meaning: just as trees with severed roots stand unestablished and without a footing due to the absence of roots, so too do these aggregates due to the absence of the root of non-full-understanding. This is the application of the simile here. 'By the cessation of the final consciousness' means by the cessation of the consciousness at final Nibbāna. 'Without fuel' means without fuel. 'The state of being undesignatable' means that since the designation, which is established by conceiving in various ways, exists when the aggregates are present, with the absence of those aggregates, they will arrive at a state of being undesignatable due to the absence of that currently existing designation. For `paṇṇatti` and `paññatti` are indeed one in meaning, just as `paññāsa` and `paṇṇāsā`. For philologists say that `paṇṇa` is a substitute for `paññā`.

249. Yebhuyyena [Pg.162] saṃkhipati saṅkucito bhavatīti saṅkhepo, pabbatamatthakaṃ. Tañhi pabbatapādato anukkamena bahulaṃ saṃkhittaṃ saṅkucitaṃ hoti. Tenāha ‘‘pabbatamatthake’’ti, pabbatasikhareti attho. Ayaṃ aṭṭhakathāmuttako nayo – saṅkhipīyati pabbatabhāvena gaṇīyatīti saṅkhepo, pabbatapariyāpanno padeso, tasmiṃ pabbatapariyāpanne padeseti atthoti. Anāviloti akālusiyo, sā cassa anāvilatā kaddamābhāvena hotīti āha ‘‘nikkaddamo’’ti. Sapati apadāpi samānā gacchatīti sippi, khuddakā sippi sippiyo kā-kārassa ya-kāraṃ katvā, yo ‘‘muttiko’’tipi vuccati. Savati pasavatīti sambuko, yaṃ ‘‘jalasutti, saṅkhalikā’’ti ca voharanti. Samāhāre yebhuyyato napuṃsakapayogoti vuttaṃ ‘‘sippiyasambuka’’nti. Evamīdisesu. Sakkharāti muṭṭhippamāṇā pāsāṇā. Kathalānīti kapālakhaṇḍāni. Samūhavācakassa ghaṭāsaddassa itthi liṅgassāpi dissanato ‘‘gumba’’nti padassatthaṃ dasseti ‘‘ghaṭā’’ti iminā.

249. Generally, it is condensed (saṃkhipati), it becomes contracted (saṅkucito bhavati), thus it is a 'condensation' (saṅkhepo), meaning a mountain top. For from the foot of the mountain upwards, it becomes greatly condensed and contracted. Hence he said, 'on a mountain top' (pabbatamatthake), meaning on a mountain peak. This is a method independent of the commentary: It is reckoned (saṅkhipīyati) or counted (gaṇīyati) as a mountain, thus it is a `saṅkhepa`, meaning a region included in a mountain; the meaning is 'in that region included in a mountain.' 'Not turbid' (anāvilo) means not murky. And since this lack of turbidity is due to the absence of mud, he says 'free from mud' (nikkaddamo). It moves (sapati), meaning it goes (gacchati), even though it is without feet (apadā), thus it is a `sippi` (shellfish). A small `sippi` is a `sippiya` (formed by changing the letter `ka` to `ya`). This is also called a `muttiko` (pearl-oyster). It flows (savati) or brings forth (pasavati), thus it is a `sambuko` (snail), which they call a 'water-oyster' (jalasutti) and a 'small conch' (saṅkhalikā). Because in a dvandva compound of the samāhāra type the neuter gender is generally used, it is said `sippiyasambukaṃ`. Thus it should be understood in similar cases. 'Gravel' (sakkharā) means stones the size of a fist. 'Potsherds' (kathalāni) means fragments of a bowl. Since the word `ghaṭā`, which denotes a multitude, is also seen in the feminine gender, he indicates the meaning of the word `gumba` with this word `ghaṭā`.

Kāmañca ‘‘sippiyasambukampi sakkharakathalampi macchagumbampi tiṭṭhantampi carantampī’’ti ettha sakkharakathalaṃ tiṭṭhatiyeva, sippiyasambukamacchagumbāni carantipi tiṭṭhantipi, tathāpi sahacaraṇanayena sabbāneva caranti viya evaṃ vuttanti atthaṃ dassento ‘‘tiṭṭhantampi carantampīti etthā’’tiādimāha. Tattha hi ‘‘sakkharakathalaṃ tiṭṭhatiyevā’’tiādinā yathāsambhavamatthaṃ dasseti, ‘‘yathā panā’’tiādinā pana sahacaraṇanayaṃ. Pana-saddo arucisaṃsūcane, tathāpīti attho. Antarantarāti bahūnaṃ gāvīnamantarantarā ṭhitāsu gāvīsu vijjamānāsupi. Gāvoti gāviyo. Itarāpīti ṭhitāpi nisinnāpi. Carantīti vuccanti sahacaraṇanayena. Tiṭṭhantamevātiādīsu ayamadhippāyo – sippiyasambukamacchagumbānaṃ caraṇakiriyāyapi yogato ṭhānakiriyāya anekantattā ekantato tiṭṭhantameva na kadācipi carantaṃ sakkharakathalaṃ upādāya sippiyasambukampi macchagumbampi tiṭṭhantanti vuttaṃ, na tu tesaṃ ṭhānakiriyamupādāya. Tesaṃ pana caraṇakiriyamupādāya ‘‘carantampī’’ti pi-saddalopo hettha daṭṭhabbo. Itarampi dvayanti sippiyasambukamacchagumbaṃ padavasena evaṃ vuttaṃ. Itarañca dvayanti sippiyasambukamacchagumbameva. Carantanti vuttanti etthāpi tesaṃ ṭhānakiriyamupādāya ‘‘tiṭṭhantampī’’ti pi-saddalopo, evamettha aṭṭhakathācariyehi sahacaraṇanayo dassito, ācariyadhammapālattherena pana yathālābhanayopi. Tathā [Pg.163] hi vuttaṃ ‘‘kiṃ vā imāya sahacariyāya, yathālābhaggahaṇaṃ panettha daṭṭhabbaṃ. Sakkharakathalassa hi vasena tiṭṭhantanti, sippisambukassa macchagumbassa ca vasena tiṭṭhantampi carantampīti evaṃ yojanā kātabbā’’ti (dī. ni. ṭī. 1.249). Alabbhamānassāpi atthassa sahayogīvasena desanāmattaṃ pati sahacaraṇanayo, sādhāraṇato desitassāpi atthassa sambhavavasena vivecanaṃ pati yathālābhanayoti ubhayathāpi yujjati.

And although in the passage, 'oysters and snails, gravel and potsherds, and schools of fish, both stationary and moving,' the gravel and potsherds are only stationary, while the oysters, snails, and schools of fish are both moving and stationary, nevertheless, showing the meaning that by the method of association they are all spoken of as if they were moving, the commentator said, 'both stationary and moving,' and so on. For therein, by 'the gravel and potsherds are only stationary,' and so on, he shows the meaning as it is possible; but by 'just as,' and so on, he shows the method of association. The word 'pana' indicates displeasure; the meaning is 'nevertheless.' 'At intervals' means even when there are cows standing at intervals among many cows. 'Gāvo' means 'gāviyo.' 'The others too' means those standing and those sitting. They are said to be 'moving' by the method of association. In 'only stationary,' and so on, this is the intention: since for oysters, snails, and schools of fish, the action of standing is not absolute due to their connection with the action of moving, it is said that 'oysters and snails, and schools of fish, are stationary' with reference to the gravel and potsherds, which are absolutely stationary and never move; it is not said with reference to their own action of standing. But with reference to their action of moving, it is said 'moving too'; here, an elision of the particle 'pi' is to be understood. 'The other pair' means the oysters and snails, and the schools of fish; it is stated thus in terms of the words. 'And the other pair' is just the oysters and snails, and the schools of fish. And when it is said 'they are moving,' here too, with reference to their action of standing, an elision of the particle 'pi' in 'stationary too' should be understood. Thus the method of association is shown here by the commentary teacher, but the Elder Ācariya Dhammapāla has also shown the method of taking what is available. For it is said: 'Or what is the use of this association? Here, the taking of what is available should be understood. For on account of the gravel and potsherds, it is said "they are stationary"; and on account of the oysters and snails, and schools of fish, it is said "they are both stationary and moving"—thus the connection should be made.' The method of association pertains to the mere teaching of a meaning by way of conjunction, even when it is unobtainable; the method of taking what is available pertains to the analysis of a meaning according to its possibility, even when it has been taught generally. Thus both ways are suitable.

Evampettha vadanti – aṭṭhakathāyaṃ ‘‘sakkharakathalaṃ tiṭṭhatiyeva, itarāni carantipi tiṭṭhantipī’’ti iminā yathālābhanayo dassito yathāsambhavaṃ atthassa vivecitattā, ‘‘yathā panā’’tiādinā pana sahacaraṇanayo alabbhamānassāpi atthassa sahayogīvasena desanāmattassa vibhāvitattāti, tadetampi anupavajjameva atthassa yuttattā, aṭṭhakathāyañca tathā dassanassāpi sambhavatoti daṭṭhabbaṃ. ‘‘Tatthā’’tiādi upamāsaṃsandanaṃ. Tīreti udakarahadassa tīre. Udakarahado ca nāma katthaci samuddopi vuccati ‘‘rahadopi tattha gambhīro, samuddo saritodako’’tiādīsu (dī. ni. 3.278). Katthaci jalāsayopi ‘‘rahadopi tattha dharaṇī nāma, yato meghā pavassanti, vassā yato patāyantī’’tiādīsu, (dī. ni. 3.281) idhāpi jalāsayoyeva. So hi udakavasena raho cakkhurahādikaṃ dadātīti udakarahado o-kārassa a-kāraṃ katvā. Saddavidū pana ‘‘udakaṃ haratīti udakarahado niruttinayenā’’ti vadanti.

Here some say as follows: In the commentary, by the statement 'Gravel and potsherds are only stationary, while the others are both moving and stationary,' the method of taking what is available is shown, because the meaning has been analyzed according to its possibility. But by 'just as,' and so on, the method of association is shown, because the mere teaching of a meaning by way of conjunction, even when it is unobtainable, has been clarified. This view too is blameless, because the meaning is suitable, and it should be understood that it is also possible for the commentary to show it in that way. 'Therein,' and so on, is the connection of the simile. 'On the shore' means on the shore of a lake of water. The term 'lake of water' (udakarahada) is sometimes used for the ocean, as in passages such as: 'There the lake is deep, the ocean with its river waters.' Elsewhere it is used for a reservoir, as in passages such as: 'There the lake is named Dharaṇī, from which the clouds rain, from which the showers fall.' Here too, it is just a reservoir of water. For it gives (dadāti) seclusion (raho) by means of water (udaka), like 'eye-seclusion' (cakkhuraha), thus it is an 'udakarahada,' by changing the letter 'o' to the letter 'a.' But grammarians say: 'It holds (harati) water (udakaṃ), thus it is an 'udakarahada,' by the method of etymology.'

‘‘Ettāvatā’’tiādinā catutthajjhānāntaraṃ dassitavipassanāñāṇato paṭṭhāya yathāvuttatthassa sampiṇḍanaṃ. Tattha ettāvatāti ‘‘puna caparaṃ mahārāja bhikkhu evaṃ samāhite citte…pe… ñāṇadassanāya cittaṃ abhinīharatī’’tiādinā ettakena, etaparimāṇavantena vā vacanakkamena. Vipassanāñāṇanti ñāṇadassananāmena dassitaṃ vipassanāñāṇaṃ, tassa ca visuṃ gaṇanadassanena heṭṭhā catutthajjhānānantaraṃ vattabbatākāraṇesu tīsu nayesu tatiyanayasseva yuttatarabhāvopi dīpitoti daṭṭhabbaṃ. Manomayañāṇassa iddhividhasamavarodhitabhāve visuddhimagge (visuddhi. 2.379 ādayo) vuttepi idha pāḷiyaṃ visuṃ desitattā visuṃ eva gahaṇaṃ, tathā desanā ca pāṭiyekkasandiṭṭhikasāmaññaphalatthāti daṭṭhabbaṃ. Anāgataṃsañāṇayathākammūpagañāṇadvayassa [Pg.164] pāḷiyaṃ anāgatattā ‘‘dibbacakkhuvasena nipphanna’’nti vuttaṃ, tabbasena nipphannattā taggahaṇeneva gahitaṃ taṃ ñāṇadvayanti vuttaṃ hoti. Dibbacakkhussa hi anāgataṃsañāṇaṃ, yathākammūpagañāṇañcāti dvepi ñāṇāni paribhaṇḍāni hontīti. Dibbacakkhuñāṇanti cutūpapātañāṇanāmena dassitaṃ dibbacakkhuñāṇaṃ.

By the words beginning with 'Thus far,' a summary is given of the meaning as stated, starting from the insight knowledge shown after the fourth jhāna. Herein, 'thus far' refers to this extent, or this measure, in the sequence of words beginning with: 'Furthermore, great king, a bhikkhu, when his mind is thus concentrated… directs and inclines his mind to knowledge and vision.' Insight knowledge is the insight knowledge shown under the name 'knowledge and vision.' And by showing its separate enumeration, it should be understood that it is also shown that of the three methods among the reasons why it should be stated after the fourth jhāna, the third method is the most suitable. Although it is said in the Visuddhimagga that the knowledge of the mind-made body is included under the basis of spiritual power, here in the Pāli it is taken separately because it is taught separately. And it should be understood that this teaching is for the sake of the individually, directly visible fruit of the contemplative life. Regarding the pair of knowledges—the knowledge of the future and the knowledge of the passing away and rebirth of beings according to their kamma—since they are not mentioned in the Pāli, it is said that they are 'produced by means of the divine eye.' Because they are produced by that means, it is said that this pair of knowledges is included by the inclusion of that. For both the knowledge of the future and the knowledge of the passing away and rebirth of beings according to their kamma are accessories of the divine eye. The knowledge of the divine eye is the knowledge of the divine eye shown under the name 'knowledge of passing away and reappearance.'

Sabbesaṃ pana dasannaṃ ñāṇānaṃ ārammaṇavibhāgassa visuddhimagge anāgatattā tatthānāgatañāṇānaṃ ārammaṇavibhāgaṃ dassetuṃ ‘‘tesa’’ntiādi vuttaṃ. Tesanti dasannaṃ ñāṇānaṃ. Tatthāti tasmiṃ ārammaṇavibhāge, tesu vā dasasu ñāṇesu. Bhūmibhedato parittamahaggataṃ, kālabhedato atītānāgatapaccuppannaṃ, santānabhedato ajjhattabahiddhā cāti vipassanāñāṇaṃ sattavidhārammaṇaṃ. Parittārammaṇāditikattayeneva hi tassa ārammaṇavibhāgo, na maggārammaṇatikena. Nimmitarūpāyatanamattamevāti attanā nimmitaṃ rūpārammaṇameva, attanā vā nimmite manomaye kāye vijjamānaṃ rūpāyatanamevātipi yujjati. Idañhi tassa ñāṇassa abhinimmiyamāne manomaye kāye rūpāyatanamevārabbha pavattanato vuttaṃ, na pana tattha gandhāyatanādīnamabhāvato. Na hi rūpakalāpo gandhāyatanādivirahito atthīti sabbathā parinipphannameva nimmitarūpaṃ. Tenāha ‘‘parittapaccuppannabahiddhārammaṇa’’nti, yathākkamaṃ bhūmikālasantānabhedato tibbidhārammaṇanti attho. Nibbānavasena ekadhammārammaṇampi samānaṃ āsavakkhayañāṇaṃ parittārammaṇāditikavasena tividhārammaṇaṃ dassetuṃ ‘‘appamāṇabahiddhānavattabbārammaṇa’’nti vuttaṃ. Tañhi parittatikavasena appamāṇārammaṇaṃ, ajjhattikavasena bahiddhārammaṇaṃ, atītatikavasena navattabbārammaṇañca hoti.

Furthermore, since the division of objects for all ten knowledges does not appear in the Visuddhimagga, in order to show the division of objects for those knowledges that do not appear therein, the passage beginning 'tesaṃ' was stated. 'Tesaṃ' (of these) refers to the ten knowledges. 'Tattha' (therein) means in that division of objects, or among those ten knowledges. By distinction of plane, it is limited or sublime; by distinction of time, past, future, or present; by distinction of continuity, internal or external—thus insight knowledge has a sevenfold object. Indeed, its division of objects is to be known only through the triad beginning with the limited object, not through the triad of the path object. 'Only the created form base' means only the form object created by oneself, or it is also fitting to say, only the form base existing in the mind-made body created by oneself. For this was said because that knowledge arises taking as its object only the form base in the mind-made body being created, not because of the absence of the odor base, etc., therein. For a material group does not exist devoid of the odor base, etc.; thus the created form is in every way completely perfected. Therefore, he said 'a limited, present, external object,' meaning its object is threefold according to the respective distinctions of plane, time, and continuity. Although the knowledge of the destruction of the taints has a single dhamma as its object by way of Nibbāna, in order to show its threefold object by way of the triad beginning with the limited object, it was said 'an immeasurable, external, and unclassifiable object.' For by way of the limited-triad, it has an immeasurable object; by way of the internal-triad, it has an external object; and by way of the past-triad, it has an unclassifiable object.

Uttaritarasaddo, paṇītatarasaddo ca pariyāyoti dasseti ‘‘seṭṭhatara’’nti iminā. Ratanakūṭaṃ viya kūṭāgārassa arahattaṃ kūṭaṃ uttamaṅgabhūtaṃ bhagavato desanāya arahattapariyosānattāti āha ‘‘arahattanikūṭenā’’ti. Desanaṃ niṭṭhāpesīti titthakaramataharavibhāviniṃ nānāvidhakuhanalapanādimicchājīvaviddhaṃsiniṃ tividhasīlālaṅkataparamasallekhapaṭipattiparidīpiniṃ jhānābhiññādiuttarimanussadhammavibhūsiniṃ cuddasavidhamahāsāmaññphalapaṭimaṇḍitaṃ anaññasādhāraṇaṃ sāmaññaphaladesanaṃ ratanāgāraṃ [Pg.165] viya ratanakūṭena arahattakūṭena niṭṭhāpesi ‘‘vimuttasmi’’nti iminā, arahattaphalassa desitattāti attho.

By this text 'seṭṭhataraṃ', it is shown that the word 'uttaritara' and the word 'paṇītatara' are synonyms. Like the jewel-pinnacle of a gabled house, Arahantship is the pinnacle, being the chief part, because the Blessed One's teaching has Arahantship as its culmination; therefore, it is said 'arahattanikūṭena' (with the pinnacle of Arahantship). 'He concluded the teaching' means: he concluded the discourse on the fruit of the contemplative life—a discourse that makes plain the refutation of the views of the sectarians; that destroys wrong livelihood such as various kinds of deceit and talk; that illuminates the supreme practice of effacement adorned with the threefold virtue; that is embellished with supramundane qualities such as the jhānas and direct knowledges; that is decorated with the fourteen kinds of great fruits of the contemplative life; and that is not common to others—with the pinnacle of Arahantship, just as one would complete a mansion made of jewels with a jewel-pinnacle. This was done with the text 'vimuttasmiṃ' (when he is liberated), the meaning being that the fruit of Arahantship has been taught.

Ajātasattuupāsakattapaṭivedanākathāvaṇṇanā

Commentary on the Account of Ajātasattu's Declaration of Being a Lay Follower

250. Ettāvatā bhagavatā desitassa sāmaññaphalasuttassa atthavaṇṇanaṃ katvā idāni dhammasaṅgāhakehi saṅgītassa ‘‘evaṃ vutte’’tiādipāṭhassapi atthavaṇṇanaṃ karonto paṭhamaṃ sambandhaṃ dassetuṃ ‘‘rājā’’tiādimāha. Tattha tatthāti tasmiṃ tasmiṃ sāmaññaphale, suttapadese vā. Karaṇaṃ kāro, sādhu iti kāro tathā, ‘‘sādhu bhagavā, sādhu sugatā’’tiādinā taṃ pavattento. Ādimajjhapariyosānanti desanāya ādiñca majjhañca pariyosānañca. Sakkaccaṃ sādaraṃ gāravaṃ sutvā, ‘‘cintetvā’’ti ettha idaṃ pubbakālakiriyāvacanaṃ. Ime pañhe puthū samaṇabrāhmaṇe pucchanto ahaṃ ciraṃ vata amhi, evaṃ pucchantopi ahaṃ thuse koṭṭento viya kañci sāraṃ nālatthanti yojanā. Tathā yo…pe… vissajjesi, tassa bhagavato guṇasampadā aho vata. Dasabalassa guṇānubhāvaṃ ajānanto ahaṃ vañcito suciraṃ vata amhīti. Vañcitoti ca aññāṇena vañcito āvaṭṭito, mohena paṭicchādito amhīti vuttaṃ hoti. Tenāha ‘‘dasabalassa guṇānubhāvaṃ ajānanto’’ti. Sāmaññajotanā hi visese avatiṭṭhati. Cintetvā āvikarontoti sambandho. Ullaṅghanasamatthāyapi ubbegapītiyā anullaṅghanampi siyāti āha ‘‘pañcavidhāya pītiyā phuṭasarīro’’ti. Phuṭasarīroti ca phusitasarīroti attho, na byāpitasarīroti sabbāya pītiyā abyāpitattā. Tanti attano pasādassa āvikaraṇaṃ, upāsakattapavedanañca. Āraddhaṃ dhammasaṅgāhakehi.

250. Having thus far provided the commentary on the meaning of the Sāmaññaphala Sutta as taught by the Blessed One, now, wishing to provide the commentary on the meaning of the passage compiled by the Dhamma-reciters beginning 'evaṃ vutte', he first said 'rājā...' to show the connection. 'Tattha tattha' means in each respective fruit of the contemplative life, or in each respective sutta passage. The making (`karaṇaṃ`) is `kāro`; the making of 'sādhu' is thus (`tathā`), uttering it with the words, 'Excellent, Blessed One! Excellent, Sugata!' 'Beginning, middle, and end' refers to the beginning, middle, and conclusion of the teaching. Having listened respectfully, with esteem and reverence—'having reflected' (`cintetvā`) is here a word indicating a prior action. The connection should be made thus: 'For a long time indeed I have been one who asks these questions of many recluses and brahmins. Even while asking thus, like one pounding chaff, I did not obtain any essence.' Similarly: 'The one who... answered—ah, such is the accomplishment in qualities of the Blessed One! Ah, for so long I have been deceived, not knowing the power of the qualities of the One with Ten Powers!' And 'deceived' means: 'I have been deceived by ignorance, turned about, covered by delusion.' Therefore he said, 'not knowing the power of the qualities of the One with Ten Powers.' For the illumination of what is general is established in the particular. The connection is: 'Having reflected, he made it manifest.' Even for uplifting joy that is capable of causing one to leap up, there might be no leaping up; thus he said, 'his body was touched by the fivefold joy.' And 'phuṭasarīro' means his body was touched, not that his body was pervaded, because it was not pervaded by all of the joy. 'Taṃ' refers to the manifestation of his own confidence and the declaration of being a lay follower. This was undertaken by the Dhamma-reciters.

Abhikkantāti atikkantā vigatā, vigatabhāvo ca khayo evāti āha ‘‘khaye dissatī’’ti. Tathā hi vuttaṃ ‘‘nikkhanto paṭhamo yāmo’’ti. Abhikkantataroti ativiya kantataro manoramo, tādiso ca sundaro bhaddako nāmāti vuttaṃ ‘‘sundare’’ti.

'Abhikkantā' means surpassed, departed; and the state of having departed is simply destruction, thus he said: 'It is seen in the sense of destruction.' For thus it was said: 'The first watch has passed.' 'Abhikkantatara' means exceedingly charming, delightful; and such a one is called beautiful, excellent, thus it was said: 'in the sense of beautiful.'

‘‘Ko me’’tiādi gāthā vimānavatthumhi (vi. va. 857). Tattha koti devanāgayakkhagandhabbādīsu katamo. Meti mama. Pādānīti pāde, liṅgavipariyāyoyaṃ. Iddhiyāti īdisāya deviddhiyā. Yasasāti īdisena parivārena, parijanena [Pg.166] ca. Jalanti jalanto vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena, abhirūpenāti vuttaṃ hoti. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti sabbā dasapi disā obhāsayanto. Cando viya, sūriyo viya ca ekobhāsaṃ ekālokaṃ karonto ko vandatīti sambandho.

The verse beginning 'Ko me' is in the Vimānavatthu. Therein, 'ko' (who) refers to which one among devas, nāgas, yakkhas, gandhabbas, and so on. 'Me' means my. 'Pādāni' means 'pāde' (feet); this is a change of gender. 'Iddhiyā' means with such divine power. 'Yasasā' means with such a retinue and attendants. 'Jalanti' means shining, radiant. 'Abhikkantena' means with an exceedingly lovely, charming, beautiful form. 'Vaṇṇena' means with complexion, with the radiance of the bodily complexion. 'Sabbā obhāsayaṃ disā' means illuminating all ten directions. The connection is: 'Like the moon and like the sun, making a single radiance, a single light—who is it that pays homage?'

Abhirūpeti atirekarūpe uḷāravaṇṇena sampannarūpe. Abbhānumodaneti abhianumodane abhippamoditabhāve. Kimatthiyaṃ ‘‘abbhānumodane’’ti vacananti āha ‘‘tasmā’’tiādi. Yuttaṃ tāva hotu abbhānumodane, kasmā panāyaṃ dvikkhattuṃ vuttoti codanāya sodhanāmukhena āmeḍitavisayaṃ niddhāreti ‘‘bhaye kodhe’’tiādinā, iminā saddalakkhaṇena hetubhūtena evaṃ vutto, iminā ca iminā ca visayenāti vuttaṃ hoti. ‘‘Sādhu sādhu bhante’’ti āmeḍitavasena atthaṃ dassetvā tassa visayaṃ niddhārento evamāhātipi sambandhaṃ vadanti. Tattha ‘‘coro coro, sappo sappo’’tiādīsu bhaye āmeḍitaṃ, ‘‘vijjha vijjha, pahara paharā’’tiādīsu kodhe, ‘‘sādhu sādhū’’tiādīsu (saṃ. ni. 2.127; 3.35; 5.1085) pasaṃsāyaṃ, ‘‘gaccha gaccha, lunāhi lunāhī’’tiādīsu turite, ‘‘āgaccha āgacchā’’tiādīsu kotūhale, ‘‘buddho buddhoti cintento’’tiādīsu (bu. vaṃ. 2.44) acchare, ‘‘abhikkamathāyasmanto abhikkamathāyasmanto’’tiādīsu (dī. ni. 3.20; a. ni. 9.11) hāse, ‘‘kahaṃ ekaputtaka, kahaṃ ekaputtakā’’tiādīsu (saṃ. ni. 2.63) soke, ‘‘aho sukhaṃ, aho sukha’’ntiādīsu (udā. 20; dī. ni. 3.305) pasāde. Casaddo avuttasamuccayattho, tena garahā asammānādīnaṃ saṅgaho daṭṭhabbo. ‘‘Pāpo pāpo’’tiādīsu hi garahāyaṃ, ‘‘abhirūpaka abhirūpakā’’tiādīsu asammāne. Evametesu navasu, aññesu ca visayesu āmeḍitavacanaṃ budho kareyya, yojeyyāti attho. Āmeḍanaṃ punappunamuccāraṇaṃ, āmeḍīyati vā punappunamuccārīyatīti āmeḍitaṃ, ekassevatthassa dvattikkhattuṃ vacanaṃ. Meḍisaddo hi ummādane, āpubbo tu dvattikkhattumuccāraṇe vattati yathā ‘‘etadeva yadā vākya-māmeḍayati vāsavo’’ti.

Abhirūpa means in surpassing form, in a form endowed with an excellent complexion. Abbhānumodane means in extreme rejoicing, in a state of being extremely delighted. Because it should be asked, 'For what purpose is the word abbhānumodane?', the commentator says 'therefore,' etc. In response to the objection, 'Granted, it is fitting to be in extreme rejoicing, but why is this said twice?', he determines the sphere of repetition by way of clarification, saying 'in fear, in anger,' etc. This means it is said thus because of this characteristic of the word which serves as the reason, and it is said to be in this sphere and that. Some connect it thus: having shown the meaning by way of repetition, as in 'Good, good, venerable sir,' he states this while determining its sphere. Therein, in cases like 'Thief, thief!' 'Snake, snake!' etc., repetition occurs in fear. In cases like 'Shoot, shoot!' 'Strike, strike!' etc., it occurs in anger. In cases like 'Good, good,' etc., it occurs in praise. In cases like 'Go, go,' 'Cut, cut,' etc., it occurs in haste. In cases like 'Come, come,' etc., it occurs in eagerness. In cases like 'thinking, “The Buddha, the Buddha,”' etc., it occurs in wonder. In cases like 'Go forth, venerable sirs, go forth, venerable sirs,' etc., it occurs in amusement. In cases like 'Where is my only son? Where is my only son?' etc., it occurs in sorrow. In cases like 'Oh, happiness! Oh, happiness!' etc., it occurs in delight. The particle ca has the meaning of including what is unstated; by this, the inclusion of blame, disrespect, and so on should be understood. For in cases like 'Wicked, wicked!' etc., it occurs in blame; in cases like 'You handsome one, you handsome one,' etc., it occurs in disrespect. Thus in these nine spheres, and in others too, a wise person would make or apply repetitive speech; this is the meaning. Āmeḍana is repeated utterance. Or, it is called āmeḍita because it is uttered again and again; it is the saying of one and the same meaning two or three times. For the word meḍi is used in the sense of madness, but with the prefix ā- it is used in the sense of uttering two or three times, as in 'when Vāsava repeats this very statement.'

Evaṃ [Pg.167] āmeḍitavasena dvikkhattuṃ vuttabhāvaṃ dassetvā idāni nayidaṃ āmeḍitavaseneva dvikkhattuṃ vuttaṃ, atha kho paccekamatthadvayavasenapīti dassento ‘‘atha vā’’tiādimāha. Āmeḍitavasena atthaṃ dassetvā vicchāvasenāpi dassento evamāhātipi vadanti, tadayuttameva byāpetabbassa dvikkhattumavuttattā. Byāpetabbassa hi byāpakena guṇakiriyādabbena byāpanicchāya dvattikkhattuṃ vacanaṃ vicchā yathā ‘‘gāmo gāmo ramaṇīyo’’ti. Tattha abhikkantanti abhikkamanīyaṃ, tabbhāvo ca atiiṭṭhatāyāti vuttaṃ ‘‘atiiṭṭha’’ntiādi, padattayañcetaṃ pariyāyavacanaṃ. Etthāti dvīsu abhikkantasaddesu. ‘‘Abhikkanta’’nti vacanaṃ apekkhitvā napuṃsakaliṅgena vuttaṃ, taṃ pana bhagavato vacanaṃ dhammadesanāyevāti katvā ‘‘yadidaṃ bhagavato dhammadesanā’’ti āha, yāyaṃ bhagavato dhammadesanā mayā sutā, tadidaṃ bhagavato dhammadesanāsaṅkhātaṃ vacanaṃ abhikkantanti attho. Evaṃ paṭiniddesopi hi atthato abhedattā yutto eva ‘‘yattha ca dinnaṃ mahapphalamāhū’’tiādīsu (vi. va. 888) viya. ‘‘Abhikkanta’’nti vuttassa vā atthamattadassanaṃ etaṃ, tasmā atthavasena liṅgavibhattivipariṇāmo veditabbo, kāriyavipariṇāmavasena cettha vibhattivipariṇāmatā. Vacananti hettha seso, abhikkantaṃ bhagavato vacanaṃ, yāyaṃ bhagavato dhammadesanā mayā sutā, sā abhikkantaṃ abhikkantāti attho. Dutiyapadepi ‘‘abhikkantanti pasādanaṃ apekkhitvā napuṃsakaliṅgena vutta’’ntiādinā yathārahamesa nayo netabbo.

Having thus shown that it was said twice by way of repetition, now, to show that it was not said twice merely by way of repetition but also on account of a twofold meaning for each, he says, 'Or else,' etc. Some say that having shown the meaning by way of repetition, he also shows it by way of distributive repetition (vicchā), but that is inappropriate because what is to be pervaded has not been stated twice. For vicchā is the saying of something two or three times out of a desire to pervade what is to be pervaded with a pervading quality, action, or substance, as in 'Every village is delightful.' Herein, abhikkantaṃ means 'greatly to be delighted in,' and because that state is one of being 'most desirable,' it is said 'most desirable,' etc. And these three terms are synonyms. Here means in the two words abhikkanta. The word abhikkantaṃ is stated in the neuter gender in reference to the speech. And since the Blessed One's speech is indeed the Dhamma teaching, he says, 'that is, the Blessed One's Dhamma teaching.' The meaning is: this Dhamma teaching of the Blessed One that I have heard, this speech designated as the Blessed One's Dhamma teaching, is excellent (abhikkanta). Such a specific reference is indeed fitting because there is no difference in meaning, as in such cases as 'and where what is given they call of great fruit.' Or else, this is a mere showing of the meaning of what is called abhikkanta. Therefore, the change of gender and case-ending should be understood according to the meaning; and here the change of case-ending is due to the change of construction. Here 'speech' is to be supplied. The meaning is: 'Excellent is the Blessed One's speech'; that is, 'This Dhamma teaching of the Blessed One that I have heard is excellent, most excellent.' In the case of the second term too, this method should be applied as appropriate, as in: 'The word abhikkantaṃ is stated in the neuter gender in reference to what is inspiring.'

‘‘Bhagavato vacana’’ntiādinā atthadvayasarūpaṃ dasseti. Tattha dosanāsanatoti rāgādikilesadosaviddhaṃsanato. Guṇādhigamanatoti sīlādiguṇānaṃ sampādanavasena adhigamāpanato. Ye guṇe desanā adhigameti, tesu ‘‘guṇādhigamanato’’ti vuttesuyeva guṇesu padhānabhūtā guṇā dassetabbāti te padhānabhūte guṇe tāva dassetuṃ ‘‘saddhājananato paññājananato’’ti vuttaṃ. Saddhāpadhānā hi lokiyā guṇā, paññāpadhānā lokuttarāti, padhānaniddeso cesa desanāya adhigametabbehi sīlasamādhidukādīhipi yojanāsambhavato. Aññampi atthadvayaṃ dasseti ‘‘sātthato’’tiādinā. Sīlādiatthasampattiyā [Pg.168] sātthato. Sabhāvaniruttisampattiyā sabyañjanato. Suviññeyyasaddapayogatāya uttānapadato. Saṇhasukhumabhāvena dubbiññeyyatthatāya gambhīratthato. Siniddhamudumadhurasaddapayogatāya kaṇṇasukhato. Vipulavisuddhapemanīyatthatāya hadayaṅgamato. Mānātimānavidhamanena anattukkaṃsanato. Thambhasārambhanimmaddanena aparavambhanato. Hitādhippāyappavattiyā paresaṃ rāgapariḷāhādivūpasamanena karuṇāsītalato. Kilesandhakāravidhamanena paññāvadātato. Avadātaṃ, odātanti ca atthato ekaṃ. Karavīkarutamañjutāya āpātharamaṇīyato. Pubbāparāviruddhasuvisuddhatāya vimaddakkhamato. Āpātharamaṇīyatāya eva suyyamānasukhato. Vimaddakkhamatāya, hitajjhāsayappavattitāya ca vīmaṃsiyamānahitatoti evamettha attho veditabbo. Ādisaddena pana saṃsāracakkanivattanato, saddhammacakkappavattanato, micchāvādaviddhaṃsanato, sammāvādapatiṭṭhāpanato, akusalamūlasamuddharaṇato, kusalamūlasaṃropanato, apāyadvāravidhānato, saggamaggadvāravivaraṇato, pariyuṭṭhānavūpasamanato, anusayasamugghāṭanatoti evamādīnaṃ saṅgaho daṭṭhabbo.

By 'the Blessed One's speech,' etc., the commentator shows the nature of the twofold meaning. Herein, 'because of the destruction of faults' means because of the demolition of the faults of defilements such as lust. 'Because of the attainment of qualities' means because of causing the attainment of qualities such as virtue by way of their accomplishment. Among the qualities that the teaching leads to, among those very qualities referred to by 'because of the attainment of qualities,' the primary qualities should be shown. Therefore, to show those primary qualities first, it is said, 'because of generating faith, because of generating wisdom.' For worldly qualities have faith as their chief, while supramundane qualities have wisdom as their chief; and this is a designation of what is primary because of the possibility of connecting it with the pairs to be attained through the teaching, such as virtue and concentration. He shows another twofold meaning by 'because it is meaningful,' etc. It is meaningful (sāttha) because of the accomplishment of benefits such as virtue. It is well-phrased (sabyañjana) because of the accomplishment of natural expression. It has clear wording (uttānapada) because of the use of easily intelligible words. It has profound meaning (gambhīrattha) because its meaning is difficult to understand due to its subtlety and refinement. It is pleasing to the ear (kaṇṇasukhata) because of the use of smooth, soft, and sweet sounds. It is heart-touching (hadayaṅgama) because of its abundant, pure, and lovely meaning. It is not self-exalting (anattukkaṃsana) because it dispels conceit and arrogance. It is not disparaging of others (aparavambhana) because it crushes stubbornness and contention. It is cool with compassion (karuṇāsītala) because it proceeds with a beneficial intention, pacifying the fever of lust, etc., in others. It is pure with wisdom (paññāvadāta) because it dispels the darkness of defilements. Avadāta and odāta are one in meaning. It is delightful at first hearing (āpātharamaṇīya) because of the sweetness of a karavīka bird's cry. It is able to withstand scrutiny (vimaddakkhama) because it is perfectly pure and free from contradiction between earlier and later parts. It is pleasant when being heard (suyyamānasukhata) because it is delightful at first hearing. Because it can withstand scrutiny and proceeds from a beneficial intention, it is beneficial when examined. Here the meaning should be understood thus. By the word 'etc.,' the inclusion of the following should be understood: because it turns back the wheel of saṃsāra, because it sets in motion the wheel of the good Dhamma, because it demolishes wrong views, because it establishes right view, because it uproots unwholesome roots, because it implants wholesome roots, because it closes the doors to the plane of misery, because it opens the doors to heaven and the path, because it pacifies obsessions, and because it eradicates the underlying tendencies.

Na kevalaṃ padadvayeneva, tato parampi catūhi upamāhīti pi-saddo sampiṇḍanattho. ‘‘Cakkhumanto rūpāni dakkhantī’’ti idaṃ ‘‘telapajjotaṃ dhāreyyā’’ti catutthaupamāya ākāramattadassanaṃ, na pana upamantaradassananti āha ‘‘catūhi upamāhī’’ti. Adhomukhaṭṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhaṃ jātaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. ‘‘Hatthe gahetvā’’ti samācikkhaṇadassanatthaṃ vuttaṃ, ‘‘puratthābhimukho, uttarābhimukho vā gacchā’’tiādinā vacanamattaṃ avatvā ‘‘esa maggo, evaṃ gacchā’’ti hatthe gahetvā nissandehaṃ dasseyyāti vuttaṃ hoti. Kāḷapakkhe cātuddasī kāḷapakkhacātuddasī. Nirantararukkhagahanena ekagghano vanasaṇḍo ghanavanasaṇḍo. Meghassa paṭalaṃ meghapaṭalaṃ, meghacchannatāti vuttaṃ hoti. Nikkujjitaṃ ukkujjeyyāti kassacipi ādheyyassa anādhārabhūtaṃ kiñci bhājanaṃ ādhārabhāvāpādanavasena ukkujjeyya upari mukhaṃ ṭhapeyya. Heṭṭhāmukhajātatāya vimukhaṃ, adhomukhaṭṭhapitatāya asaddhamme patitanti evaṃ padadvayaṃ nikkujjitapadassa yathādassitena [Pg.169] atthadvayena yathārahaṃ yojetabbaṃ, na yathāsaṅkhyaṃ. Attano sabhāveneva hi esa rājā saddhammavimukho, pāpamittena pana devadattena pitughātādīsu uyyojitattā asaddhamme patitoti. Vuṭṭhāpentena bhagavatāti sambandho.

Not only with the pair of words, but also further with the four similes—here the particle 'pi' has a collective sense. The phrase 'so that those with eyes might see forms' shows only the manner of the fourth simile, 'as one might hold up an oil lamp,' and not the showing of another simile; hence the commentator says 'with four similes.' 'Placed face-down' means placed face-down by someone. 'Born face-down' means born face-down by its very nature. 'He might uncover' means he might make it open. 'Taking by the hand' is said to show direct instruction. This means that without merely saying, 'Go facing east,' or 'Go facing north,' etc., he would take one by the hand and show the way without a doubt, saying, 'This is the path, go this way.' 'The fourteenth of the dark fortnight' is the fourteenth day of the waning moon. 'A dense forest grove' is a thicket of trees dense with uninterrupted growth. 'A mass of clouds' is a layer of clouds; this means it is overcast. 'He might turn upright what is overturned' means he might turn upright—that is, place with its mouth upwards—some vessel that is not serving as a receptacle for anything to be placed in it, thereby making it into a receptacle. 'Because of being born face-down,' he is turned away; 'because of being placed face-down,' he has fallen into the bad Dhamma. Thus the pair of terms should be connected as appropriate with the twofold meaning of the word 'overturned' as shown, not in numerical order. For this king is not by his very nature turned away from the good Dhamma; rather, because he was instigated to patricide and so on by his evil friend Devadatta, he has fallen into the bad Dhamma. The connection is: 'by the Blessed One, who was raising him up.'

‘‘Kassapassa bhagavato’’tiādinā tadā raññā avuttassāpi atthāpattimattadassanaṃ. Kāmañca kāmacchandādayopi paṭicchādakā nīvaraṇabhāvato, micchādiṭṭhi pana savisesaṃ paṭicchādikā satte micchābhinivesavasenāti āha ‘‘micchādiṭṭhigahanapaṭicchanna’’nti. Tenāha bhagavā ‘‘micchādiṭṭhiparamāhaṃ bhikkhave vajjaṃ vadāmī’’ti, [a. ni. 1.310 (atthato samānaṃ)] micchādiṭṭhisaṅkhātagumbapaṭicchannanti attho. ‘‘Micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantenā’’ti vadanto sabbabuddhānaṃ ekāva anusandhi, ekaṃva sāsananti katvā kassapassa bhagavato sāsanampi iminā saddhiṃ ekasāsanaṃ karotīti daṭṭhabbaṃ. Aṅguttaraṭṭhakathādīsupi hi tathā ceva vuttaṃ, evañca katvā micchādiṭṭhigahanapaṭicchannassa sāsanassa vivaraṇavacanaṃ upapannaṃ hotīti.

By the words 'of the Blessed One Kassapa,' etc., the commentator shows the mere implication of the matter, even though it was not spoken by the king at that time. Indeed, while sensual desire and so on are also concealers because they are hindrances, wrong view is a special concealer because it makes beings persist through the power of wrong adherence. Thus the commentator said: 'concealed by the thicket of wrong view.' Therefore the Blessed One said: 'Bhikkhus, I declare wrong view to be the foremost fault.' The meaning is 'concealed by the thicket called wrong view.' By saying, 'revealing the dispensation concealed by the thicket of wrong view,' it should be understood that since all Buddhas have one single connection and one single dispensation, the commentator makes the dispensation of the Blessed One Kassapa one dispensation together with this one. For in the commentary to the Aṅguttara Nikāya and so on it is stated in just this way, and thus the statement about revealing the dispensation concealed by the thicket of wrong view becomes appropriate.

Sabbo akusaladhammasaṅkhāto apāyagāmimaggo kummaggo kucchito maggoti katvā. Sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggo mokkhamaggato micchā vitatho maggoti katvā. Teneva hi tadubhayassa paṭipakkhataṃ sandhāya ‘‘saggamokkhamaggaṃ āvikarontenā’’ti vuttaṃ. Sabbo hi kusaladhammo saggamaggo. Sammādiṭṭhiādayo aṭṭha sammattadhammā mokkhamaggo. Sappiādisannissayo padīpo na tathā ujjalo, yathā telasannissayoti telapajjotaggahaṇaṃ. Dhāreyyāti dhareyya, samāhareyya samādaheyyāti attho. Buddhādiratanarūpānīti buddhādīnaṃ tiṇṇaṃ ratanānaṃ vaṇṇāyatanāni. Tesaṃ buddhādiratanarūpānaṃ paṭicchādakassa mohandhakārassa viddhaṃsakaṃ tathā. Desanāsaṅkhātaṃ pajjotaṃ tathā. Tadubhayaṃ tulyādhikaraṇavasena viyūhitvā tassa dhārako samādahakoti atthena ‘‘tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotadhārakenā’’ti vuttaṃ. Etehi pariyāyehīti yathāvuttehi nikkujjitukkujjanapaṭicchannavivaraṇamaggācikkhaṇatelapajjotadhāraṇa saṅkhāta catubbidhopamopamitabbappakārehi, yathāvuttehi [Pg.170] vā nānāvidhakuhanalapanādimicchājīvavidhamanādivibhāvanapariyāyehi. Tenāha ‘‘anekapariyāyena dhammo pakāsito’’ti.

Because all that is designated as an unwholesome state, the path leading to the plane of misery, is a contemptible path, for this reason it is called `kummagga` (a bad path). Because of being the direct opposite of right view and so on, the eight factors of wrongness, beginning with wrong view, are a path that is deviant and erroneous from the path to liberation; for this reason, they are called `micchāmagga` (the wrong path). Indeed, it is with reference to the opposition of both of these that the Commentator said, 'by one who reveals the path to heaven and liberation.' For every wholesome state is the path to heaven. The eight factors of rightness, beginning with right view, are the path to liberation. A lamp dependent on ghee and so on is not as bright as a lamp dependent on oil; therefore, the taking up of 'oil lamp' was done by the Blessed One. `Dhāreyya` means 'one should bear, one should gather, one should kindle well' is the meaning. `Buddhādiratanarūpāni` means the visible forms of the three gems, the Buddha and so on. `Tesaṃ buddhādiratanarūpānaṃ paṭicchādakassa mohandhakārassa viddhaṃsakaṃ` means that which destroys the darkness of delusion that conceals the forms of those gems, the Buddha and so on. `Desanāsaṅkhātaṃ pajjotaṃ` means the lamp designated as the teaching. The Commentator said, `tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotadhārakena`, with the meaning, 'by one who bears and kindles it,' having analyzed both terms as being in apposition. `Etehi pariyāyehi` means by the fourfold types comparable to the similes as mentioned—turning upright what was overturned, revealing what was concealed, pointing out the path, and holding a bright oil lamp—or by the various methods as mentioned for explaining the dispelling of wrong livelihood, such as scheming, babbling, and so on. Therefore, he said, 'The Dhamma has been illuminated in many ways.'

‘‘Eva’’ntiādinā ‘‘esāha’’ntiādipāṭhassa sambandhaṃ dasseti. Pasannacittatāyapasannākāraṃ karoti. Pasannacittatā ca imaṃ desanaṃ sutvā evāti atthaṃ ñāpetuṃ ‘‘imāya desanāyā’’tiādi vuttaṃ. Imāya desanāya hetubhūtāya. Pasannākāranti pasannehi sādhujanehi kattabbasakkāraṃ. Saraṇanti paṭisaraṇaṃ. Tenāha ‘‘parāyaṇa’’nti. Parāyaṇatā pana anatthanisedhanena, atthasampādanena cāti vuttaṃ ‘‘aghassa tātā, hitassa ca vidhātā’’ti. Aghassāti nissakke sāmivacanaṃ, pāpatoti attho. Dukkhatotipi vadanti keci. Tāyati avassayaṃ karotīti tātā. Hitassāti upayogatthe sāmivacanaṃ. Vidahati saṃvidhānaṃ karotīti vidhātā. ‘‘Iti iminā adhippāyenā’’ti vadanto ‘‘itisaddo cettha luttaniddiṭṭho, so ca ākārattho’’ti dasseti. Saraṇanti gamanaṃ. Hitādhippāyena bhajanaṃ, jānanaṃ vā, evañca katvā vinayaṭṭhakathādīsu ‘‘saraṇanti gacchāmī’’ti saheva itisaddena attho vuttoti. Ettha hi nāyaṃ gami-saddo nī-saddādayo viya dvikammiko, tasmā yathā ‘‘ajaṃ gāmaṃ netī’’ti vuccati, evaṃ ‘‘bhagavantaṃ saraṇaṃ gacchāmī’’ti vattuṃ na sakkā, ‘‘saraṇanti gacchāmī’’ti pana vattabbaṃ, tasmā ettha itisaddo luttaniddiṭṭhoti veditabbaṃ, evañca katvā ‘‘yo buddhaṃ saraṇaṃ gacchati, so buddhaṃ vā gaccheyya saraṇaṃ vā’’ti (khu. pā. aṭṭha. 1.gamatīyadīpanā) khuddakanikāyaṭṭhakathāya uddhaṭā codanā anavakāsā. Na hi gami-saddaṃ duhādinyādigaṇikaṃ karonti akkharacintakāti. Hotu tāva gami-saddassa ekakammabhāvo, tathāpi ‘‘gacchateva pubbaṃ disaṃ, gacchati pacchimaṃ disa’’ntiādīsu (saṃ. ni. 1.159; 3.87) viya ‘‘bhagavantaṃ, saraṇa’’nti padadvayassa samānādhikaraṇatā yuttāti? Na, tassa padadvayassa samānādhikaraṇabhāvānupapattito. Tassa hi samānādhikaraṇabhāve adhippete paṭihatacittopi bhagavantaṃ upasaṅkamanto buddhaṃ saraṇaṃ gato nāma siyā. Yañhi taṃ ‘‘buddho’’ti visesitaṃ saraṇaṃ, tamevesa gatoti, na cettha anupapattikena atthena attho, tasmā ‘‘bhagavanta’’nti gamanīyatthassa dīpanaṃ, ‘‘saraṇa’’nti pana gamanākārassāti vuttanayena [Pg.171] itilopavaseneva attho gahetabboti. Dhammañca saṅghañcāti etthāpi eseva nayo. Honti cettha –

By `Evaṃ`, etc., the Commentator shows the connection with the reading `esāhaṃ`, etc. Because his mind is confident, he makes an expression of confidence. And to make known the meaning that this confidence of mind arose only after hearing this discourse, the Commentator spoke the words 'by this discourse,' etc. That is, by this discourse, which is the cause. 'An expression of confidence' means the reverence that should be done by good people who are confident. `Saraṇa` means protection. Therefore, the Commentator said, `parāyaṇa` (final resort). Furthermore, the state of being a final resort is by warding off what is not beneficial and by accomplishing what is beneficial; thus it was said: 'a protector from evil, and a provider of welfare.' `Aghassa` (of evil): this is a genitive case in the sense of the ablative, meaning 'from evil.' Some say it also means 'from suffering.' `Tātā` (protector) is one who protects, who makes a shelter. `Hitassa` (of welfare): this is a genitive case in the sense of the accusative. `Vidhātā` (provider) is one who arranges, who makes arrangements. By saying 'with this intention,' one shows that 'the word `iti` is elided here, and it has the sense of manner.' `Saraṇaṃ` means going, or with a beneficial intention, resorting to or knowing. And for this reason, it should be known that in the Vinaya commentary and so on, the meaning of `saraṇanti gacchāmi` is stated together with the word `iti` itself. For here this root `gam` is not ditransitive like the root `nī` and so on. Therefore, just as one says, `ajaṃ gāmaṃ neti` (he leads a goat to the village), one cannot say, `bhagavantaṃ saraṇaṃ gacchāmi` (I go to the Blessed One, the refuge). Rather, one should say, `saraṇan ti gacchāmi` (I go 'as refuge'). Therefore, it should be understood that the word `iti` is elided here. And for this reason, the objection raised in the Khuddakanikāya commentary—'One who goes to the Buddha for refuge, does he go to the Buddha or to the refuge?'—is baseless. For the grammarians do not make the root `gam` belong to the `duh` group, `nyādi` group, and so on. 'Let it be that the root `gam` is monotransitive. Nevertheless, might the two words `bhagavantaṃ` and `saraṇaṃ` be in apposition, as in `gacchateva pubbaṃ disaṃ, gacchati pacchimaṃ disaṃ` (he goes to the eastern direction, he goes to the western direction)?' No, because it is impossible for those two words to be in apposition. For if they were intended to be in apposition, even one with a hostile mind who approaches the Blessed One would be said to have gone to the Buddha for refuge, for he has gone to that very refuge which is specified as 'the Buddha.' And here there is no need for an inappropriate meaning. Therefore, `bhagavantaṃ` indicates the one to be gone to, while `saraṇaṃ` indicates the manner of going. Thus, the meaning should be understood by way of the elision of `iti`, as has been said. The same method should be seen also in the case of 'the Dhamma and the Saṅgha.' And here there are these summary verses:

‘‘Gamissa ekakammattā, itilopaṃ vijāniyā;

Paṭighātappasaṅgattā, na ca tulyatthatā siyā.

Because the root `gam` is monotransitive, a wise person should know there is an elision of `iti`; and because of the unwanted consequence involving a hostile person, there cannot be equivalence of meaning.

Tasmā gamanīyatthassa, pubbapadaṃva jotakaṃ;

Gamanākārassa paraṃ, ityuttaṃ saraṇattaye’’ti.

Therefore, the preceding word indicates the one to be gone to; the subsequent word indicates the manner of going. Thus it is said concerning the threefold refuge.

‘‘Iti iminā adhippāyena bhagavantaṃ gacchāmī’’ti pana vadanto aneneva adhippāyena bhajanaṃ, jānanaṃ vā saraṇagamanaṃ nāmāti niyameti. Tattha ‘‘gacchāmī’’tiādīsu purimassa purimassa pacchimaṃ pacchimaṃ atthavacanaṃ, ‘‘gacchāmī’’ti etassa vā anaññasādhāraṇatādassanavasena pāṭiyekkameva atthavacanaṃ ‘‘bhajāmī’’tiādipadattayaṃ. Bhajanañhi saraṇādhippāyena upasaṅkamanaṃ, sevanaṃ santikāvacarabhāvo, payirupāsanaṃ vattapaṭivattakaraṇena upaṭṭhānanti evaṃ sabbathāpi anaññasādhāraṇataṃyeva dasseti. Evaṃ ‘‘gacchāmī’’ti padassa gatiatthaṃ dassetvā buddhiatthampi dassetuṃ ‘‘evaṃ vā’’tiādimāha, tattha evanti ‘‘bhagavā me saraṇa’’ntiādinā adhippāyena. Kasmā pana ‘‘gacchāmī’’ti padassa ‘‘bujjhāmī’’ti ayamattho labbhatīti codanaṃ sodheti ‘‘yesañhī’’tiādinā, anena ca niruttinayamantarena sabhāvatova gamudhātussa buddhiatthoti dīpeti. Dhātūnanti mūlasaddasaṅkhātānaṃ i, yā, kamu, gamuiccādīnaṃ.

Furthermore, one who says, 'I go to the Blessed One with this intention,' thereby determines that 'going for refuge' is, with this very intention, either resorting to or knowing. Therein, in 'I go,' etc., each subsequent word is an explanation of the meaning of each preceding one. Or, the three words 'I resort to,' etc., are an explanation of the meaning of 'I go' in particular, by way of showing its unique nature. For 'resorting' is approaching with the intention of refuge; 'serving' is being in one's presence; 'attending upon' is waiting upon by performing one's duties and counter-duties. Thus, in every way, it shows its unique nature. Having thus shown the meaning of motion for the word 'I go,' in order to show the meaning of understanding as well, he says, 'Or thus,' etc. Therein, 'thus' means with the intention 'the Blessed One is my refuge,' etc. He resolves the objection, 'But how is the meaning "I understand" obtained for the word "I go"?' with the words 'For of those...,' etc. And by this, he shows that, apart from the method of etymology, the root `gamu` has the meaning of understanding by its very nature. 'Of roots' means of those called primary words, such as i, yā, kamu, gamu, etc.

‘‘Adhigatamagge, sacchikatanirodhe’’ti padadvayenāpi phalaṭṭhā eva dassitā, na maggaṭṭhāti te dassento ‘‘yathānusiṭṭhaṃ paṭipajjamāne cā’’ti āha. Nanu ca kalyāṇaputhujjanopi ‘‘yathānusiṭṭhaṃ paṭipajjatī’’ti vuccatīti? Kiñcāpi vuccati, nippariyāyena pana maggaṭṭhā eva tathā vattabbā, na itaro niyāmokkamanābhāvato. Tathā hi te eva ‘‘apāyesu apatamāne dhāretī’’ti vuttā. Sammattaniyāmokkamanena hi apāyavinimuttisambhavoti. Evaṃ anekehipi vinaya- (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanā) suttantaṭīkākārehī (dī. ni. ṭī. 1.250) vuttaṃ, tadetaṃ sammattaniyāmokkamanavasena nippariyāyato apāyavinimuttake sandhāya vuttaṃ, tadanupapattivasena pana pariyāyato apāyavinimuttakaṃ kalyāṇaputhujjanampi ‘‘yathānusiṭṭhaṃ paṭipajjamāne’’ti padena dassetīti daṭṭhabbaṃ. Tathā [Pg.172] hesa dakkhiṇavibhaṅgasuttādīsu (ma. ni. 3.379) sotāpattiphalasacchikiriyāya paṭipannabhāvena vuttoti, chattavimāne (vi. va. 886 ādayo) chattamāṇavako cettha nidassanaṃ. Adhigatamagge, sacchikatanirodhe ca yathānusiṭṭhaṃ paṭipajjamāne ca puggale apāyesu apatamāne katvā dhāretīti sapāṭhasesayojanā. Atītakālikena hi purimapadadvayena phalaṭṭhānameva gahaṇaṃ, vattamānakālikena ca pacchimena padena saha kalyāṇaputhujjanena maggaṭṭhānameva. ‘‘Apatamāne’’ti pana padena dhāraṇākāradassanaṃ apatanakaraṇavaseneva dhāretīti, dhāraṇasarūpadassanaṃ vā. Dhāraṇaṃ nāma apatanakaraṇamevāti, apatanakaraṇañca apāyādinibbattakakilesaviddhaṃsanavasena vaṭṭato niyyānameva. ‘‘Apāyesū’’ti hi dukkhabahulaṭṭhānatāya padhānavasena vuttaṃ, vaṭṭadukkhesu pana sabbesupi apatamāne katvā dhāretīti attho veditabbo. Tathā hi abhidhammaṭṭhakathāyaṃ vuttaṃ ‘‘sotāpattimaggo cettha apāyabhavato vuṭṭhāti, sakadāgāmimaggo sugatikāmabhavekadesato, anāgāmimaggo kāmabhavato, arahattamaggo rūpārūpabhavato, sabbabhavehipi vuṭṭhāti evāti vadantī’’ti (dha. sa. aṭṭha. 350) evañca katvā ariyamaggo niyyānikatāya, nibbānañca tassa tadatthasiddhihetutāyāti ubhayameva nippariyāyena dhammo nāmāti sarūpato dassetuṃ ‘‘so atthato ariyamaggo ceva nibbānañcā’’ti vuttaṃ. Nibbānañhi ārammaṇaṃ labhitvā ariyamaggassa tadatthasiddhi, svāyamattho ca pāḷiyā eva siddhoti āha ‘‘vuttañceta’’ntiādi. Yāvatāti yattakā. Tesanti tattakānaṃ dhammānaṃ. ‘‘Aggo akkhāyatī’’ti vattabbe o-kārassa a-kāraṃ, ma-kārāgamañca katvā ‘‘aggamakkhāyatī’’ti vuttaṃ. ‘‘Akkhāyatī’’ti cettha itisaddo ādiattho, pakārattho vā, tena ‘‘yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’tiādi (itivu. 90; a. ni. 4.34) suttapadaṃ saṅgaṇhāti, ‘‘vitthāro’’ti iminā vā tadavasesasaṅgaho.

By the two phrases 'having attained the path' and 'having realized cessation,' only those standing in the fruit are shown, not those standing in the path. To indicate them, he said, 'and for one practicing as instructed.' Is it not so that even a virtuous ordinary person is said to be 'practicing as instructed'? Although it is said so, in the primary sense, only those standing in the path should be spoken of thus, not the other, because of the absence of entry into the fixed course. For so, they alone are said to be those whom 'it holds, preventing them from falling into the planes of misery.' For liberation from the planes of misery is possible through entry into the fixed course of rightness. Thus it has been said by many subcommentators on the Vinaya and Suttanta. That statement was made with reference to those liberated from the planes of misery in a primary sense, by way of entry into the fixed course of rightness. But, by way of its correspondence thereto, it should be understood that with the phrase 'practicing as instructed,' he also indicates in a secondary sense the virtuous ordinary person who is liberated from the planes of misery. For so, this person is spoken of in the Dakkhiṇavibhaṅga Sutta and elsewhere as one who has undertaken the practice for the realization of the fruit of stream-entry; and the young man Chatta in the Chattavimāna is an example here. The connection with the remainder of the text is as follows: 'It holds persons who have attained the path, have realized cessation, and are practicing as instructed, by making them not fall into the planes of misery.' For by the first two phrases, which refer to past time, only those standing in the fruit are taken; and by the latter phrase, which refers to present time, those standing in the path are taken, together with the virtuous ordinary person. Furthermore, the phrase 'not falling' (`apatamāne`) shows the mode of holding—that is, 'it holds by way of preventing the fall'—or it shows the nature of holding. 'Holding' means just the preventing of the fall. And the preventing of the fall is the very egress from the round by way of destroying the defilements that cause rebirth in the planes of misery, etc. For 'in the planes of misery' is said primarily because they are places of much suffering; but the meaning should be understood as 'it holds by making them not fall into all the sufferings of the round.' For so it is said in the Abhidhamma commentary: 'Herein, the path of stream-entry emerges from existence in the planes of misery, the path of the once-returner from a portion of the sensual happy destinations, the path of the non-returner from the realm of sensual existence, and the arahant path from the realms of form and formlessness; they say that one emerges from all states of existence.' And so, in order to show in terms of their nature that both the noble path, because it is the means of escape, and Nibbāna, because it is the cause for the accomplishment of that goal for the path, are in the primary sense called 'Dhamma,' it was said, 'That, in meaning, is both the noble path and Nibbāna.' For having obtained Nibbāna as its object, the noble path accomplishes that goal, and this meaning is established by the Pāḷi itself, so he said, 'And this has been said,' etc. `Yāvatā` means 'as many as.' `Tesaṃ` means 'of those Dhammas.' When it should be said `aggo akkhāyati` ('is declared the highest'), it is said `aggamakkhāyati` by changing the vowel 'o' to 'a' and inserting an 'm.' Herein, in `akkhāyati`, the word `iti` has the meaning of 'and so on' or the meaning of 'type'; by that, it includes the sutta passage: 'Bhikkhus, as far as conditioned or unconditioned phenomena go, dispassion is declared the highest among them,' etc. Or, by the word `vitthāro` ('in detail'), the inclusion of the remainder is shown.

Yasmā pana ariyaphalānaṃ ‘‘tāya saddhāya avūpasantāyā’’tiādi vacanato maggena samucchinnānaṃ kilesānaṃ paṭippassaddhippahānakiccatāya niyyānānuguṇatā, niyyānapariyosānatā ca, pariyattiyā pana niyyānadhammasamadhigamahetutāya [Pg.173] niyyānānuguṇatāti iminā pariyāyena vuttanayena dhammabhāvo labbhati, tasmā tadubhayampi saṅgaṇhanto ‘‘na kevalañcā’’tiādimāha. Svāyamattho ca pāṭhāruḷho evāti dasseti ‘‘vuttañheta’’ntiādinā. Tattha chattamāṇavakavimāneti chatto kira nāma setabyāyaṃ brāhmaṇamāṇavako, so ukkaṭṭhāyaṃ pokkharasātibrāhmaṇassa santike sippaṃ uggahetvā ‘‘garudakkhiṇaṃ dassāmī’’ti ukkaṭṭhābhimukho gacchati, athassa bhagavā antarāmagge corantarāyaṃ, tāvatiṃsabhavane nibbattamānañca disvā gāthābandhavasena saraṇagamanavidhiṃ desesi, tassa tāvatiṃsabhavanupagassa tiṃsayojanikaṃ vimānaṃ chattamāṇavakavimānaṃ. Devalokepi hi tassa manussakāle samaññā yathā ‘‘maṇḍūko devaputto, (vi. va. 858 ādayo) kuvero devarājā’’ti, idha pana chattamāṇavakavimānaṃ vatthu kāraṇaṃ etassāti katvā uttarapadalopena ‘‘na tathā tapati nabhe sūriyo, cando ca na bhāsati na phusso, yathā’’tiādikā (vi. va. 889) desanā ‘‘chattamāṇavakavimāna’’nti vuccati, tatrāyaṃ gāthā pariyāpannā, tasmā chattamāṇavakavimānavatthudesanāyanti attho veditabbo.

Furthermore, for the noble fruits, because of the utterance, 'with that uncalmed faith,' etc., there is suitability for escape and the culmination in escape, due to the function of abandoning by pacification the defilements completely cut off by the path. And for the scriptural learning, there is suitability for escape because it is the cause for attaining the Dhamma of escape. Thus, by this method, in the way that has been stated, the state of being Dhamma is obtained. Therefore, encompassing both, the Teacher said, 'Not only that,' etc. And he shows that this meaning is indeed established in the text by 'For it was said,' etc. Therein, 'in the Chattamāṇavaka-vimāna' means: it is said that there was a young brahmin named Chatta in Setabyā. Having learned a craft in Ukkaṭṭhā in the presence of the brahmin Pokkharasāti, he was going towards Ukkaṭṭhā, thinking, 'I will give the teacher's fee.' Then, on the way, the Blessed One, seeing the danger from thieves and that he was being reborn in the Tāvatiṃsa celestial realm, taught him the method of going for refuge by means of a verse. For him who had reached the Tāvatiṃsa celestial realm, the thirty-yojana celestial mansion is the Chattamāṇavaka-vimāna. For even in the deva world, his name from his human existence is used, just as 'Maṇḍūka the devaputta' and 'Kuvera the devarāja'. Here, however, because the story (vatthu) of the Chattamāṇavaka-vimāna is the cause of this discourse, by elision of the latter word (vatthu), the discourse beginning 'The sun does not shine so in the sky, nor does the moon shine, nor Phussa...' is called the 'Chattamāṇavaka-vimāna'. This verse is included therein. Therefore, the meaning should be understood as 'in the discourse on the story of the Chattamāṇavaka-vimāna'.

Kāmarāgo bhavarāgoti evamādibhedo anādikālavibhāvito sabbopi rāgo virajjati pahīyati etenāti rāgavirāgo, maggo. Ejāsaṅkhātāya taṇhāya, antonijjhānalakkhaṇassa ca sokassa taduppattiyaṃ sabbaso parikkhīṇattā natthi ejā, soko ca etasminti anejaṃ, asokañca, phalaṃ. Tadaṭṭhakathāyaṃ (vi. va. aṭṭha. 887) pana ‘‘taṇhāvasiṭṭhānaṃ sokanimittānaṃ kilesānaṃ paṭippassambhanato asoka’’nti vuttaṃ. Dhammamasaṅkhatanti sampajja sambhūya paccayehi appaṭisaṅkhatattā asaṅkhataṃ attano sabhāvadhāraṇato paramatthadhammabhūtaṃ nibbānaṃ. Tadaṭṭhakathāyaṃ pana ‘‘dhammanti sabhāvadhammaṃ. Sabhāvato gahetabbadhammo hesa, yadidaṃ maggaphalanibbānāni, na pariyattidhammo viya paññattidhammavasenā’’ti (vi. va. aṭṭha. 887) vuttaṃ, evaṃ sati dhammasaddo tīsupi ṭhānesu yojetabbo. Appaṭikūlasaddena ca tattha nibbānameva gahitaṃ ‘‘natthi ettha kiñcipi paṭikūla’’nti katvā, appaṭikūlanti ca avirodhadīpanato kiñci aviruddhaṃ, iṭṭhaṃ paṇītanti vā attho. Paguṇarūpena [Pg.174] pavattitattā, pakaṭṭhaguṇavibhāvanato vā paguṇaṃ. Yathāha ‘‘vihiṃsasaññī paguṇaṃ na bhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme’’ti (ma. ni. 1.283; 2.339; mahāva. 9).

All lust—such as lust for sensual pleasures and lust for existence, manifested since beginningless time—fades away and is abandoned by this path; therefore, it is 'dispassion from lust' (rāgavirāga). This refers to the path. Because craving, known as agitation (ejā), and sorrow, which has the characteristic of inner burning, are completely exhausted in their arising, there is no agitation or sorrow in this fruit; therefore, it is 'unagitated' (aneja) and 'sorrowless' (asoka). This refers to the fruit. In its commentary, however, it is said: 'It is "sorrowless" (asoka) because of the pacification of the defilements that are the cause of sorrow and remain after craving.' 'The unconditioned Dhamma' (dhammamasaṅkhataṃ) refers to Nibbāna, which is the ultimate Dhamma because it is unconditioned (asaṅkhata), not being formed by causes coming together, and because it bears its own intrinsic nature. In its commentary, however, it is said: 'By "Dhamma" is meant the intrinsic Dhamma. For this—namely, the path, fruit, and Nibbāna—is a Dhamma to be grasped by its intrinsic nature, not like the scriptural Dhamma by way of conceptual designation.' Thus, the word 'Dhamma' should be applied in all three instances. And by the word 'unrepulsive' (appaṭikūla), Nibbāna itself is taken there, because 'there is nothing repulsive in it.' 'Unrepulsive' also means something unopposed, desirable, or sublime, as it indicates non-opposition. It is 'proficient' (paguṇa) because it proceeds in a proficient manner, or because it manifests excellent qualities. As was said: 'O Brahmā, having a perception of harming, I did not speak the proficient, sublime Dhamma among humans.'

Dhammakkhandhā kathitāti yojanā. Evaṃ idha catūhipi padehi pariyattidhammoyeva gahito, tadaṭṭhakathāyaṃ pana ‘‘savanavelāyaṃ, upaparikkhaṇavelāyaṃ, paṭipajjanavelāyanti sabbadāpi iṭṭhamevāti madhuraṃ, sabbaññutaññāṇasannissayāya paṭibhānasampadāya pavattitattā suppavattibhāvato, nipuṇabhāvato ca paguṇaṃ, vibhajitabbassa atthassa khandhādivasena, kusalādivasena, uddesādivasena ca suṭṭhu vibhajanato suvibhattanti tīhipi padehi pariyattidhammameva vadatī’’ti (vi. va. aṭṭha. 887) vuttaṃ. Āpāthakāle viya majjanakālepi, kathentassa viya suṇantassāpi sammukhībhāvato ubhatopaccakkhatādassanatthaṃ idheva ‘‘ima’’nti āsannapaccakkhavacanamāha. Puna ‘‘dhamma’’nti idaṃ yathāvuttassa catubbidhassāpi dhammassa sādhāraṇavacanaṃ. Pariyattidhammopi hi saraṇesu ca sīlesu ca patiṭṭhānamattāyapi yāthāvapaṭipattiyā apāyapatanato dhāreti, imassa ca atthassa idameva chattamāṇavakavimānaṃ sādhakanti daṭṭhabbaṃ. Sādhāraṇabhāvena yathāvuttaṃ dhammaṃ paccakkhaṃ katvā dassento puna ‘‘ima’’nti āha. Yasmā cesā bha-kārattayena ca paṭimaṇḍitā dodhakagāthā, tasmā tatiyapāde madhurasadde ma-kāro adhikopi ariyacariyādipadehi viya anekakkharapadena yuttattā anupavajjoti daṭṭhabbaṃ.

The construction should be made as: 'The aggregates of the Dhamma have been spoken.' Thus, here, by these four terms, only the scriptural Dhamma is taken. In its commentary, however, it is said: 'It is "sweet" (madhura) because it is always desirable, at the time of hearing, at the time of examination, and at the time of practice. It is "proficient" (paguṇa) because it was set in motion by the accomplishment of genius based on the knowledge of omniscience, and because of its excellent proceeding and its subtlety. It is "well-divided" (suvibhatta) because of the thorough division of the meaning to be analyzed, in terms of aggregates, etc., wholesome states, etc., and outlines, etc. Thus, by these three terms, he speaks only of the scriptural Dhamma.' Just as at the time of recitation, so too at the time of reflection, because it is present for both the speaker and the listener, to show direct perception for both, he said 'this' (imaṃ), a word indicating nearness and direct perception. Again, this word 'Dhamma' is a common term for the fourfold Dhamma as described. For the scriptural Dhamma, even by merely being established in the refuges and precepts, through correct practice, protects one from falling into the woeful states. And it should be seen that this very Chattamāṇavaka-vimāna is the proof of this meaning. Showing the Dhamma as described in its common aspect as directly perceptible, he again said 'this' (imaṃ). And because this is a Dodhaka verse adorned with a triad of bhagaṇa feet, it should be seen that although the letter 'ma' in the word 'madhura' in the third line is extra, it is blameless because it is joined with a polysyllabic word, like the extra syllables in terms such as 'ariyacariyā'.

Diṭṭhisīlasaṅghātenāti ‘‘yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī’’ti (dī. ni. 3.324, 356; a. ni. 6.11; pari. 274) evaṃ vuttāya diṭṭhiyā ceva ‘‘yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññupasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharatī’’ti (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54; a. ni. 6.92; pari. 274) evaṃ vuttānaṃ sīlānañca saṃhatabhāvena, diṭṭhisīlasāmaññenāti attho. Saṃhatoti saṅghaṭito, sametoti vuttaṃ hoti. Ariyapuggalā [Pg.175] hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatā eva. ‘‘Vuttañheta’’ntiādinā āhaccapāṭhena samattheti.

By the conjunction of view and virtue: This means by the state of being conjoined of the view thus stated, “That view which is noble, leading outwards, which leads one who practices it to the complete destruction of suffering; with such a view he dwells, having attained to commonality in view,” and of the virtues thus stated, “Those virtues that are unbroken, unbreached, unspotted, unmottled, liberating, praised by the wise, ungrasped, conducive to concentration; with such virtues he dwells, having attained to commonality in virtue.” The meaning is: by the commonality of view and virtue. Conjoined means compacted, come together, is what is said. For noble persons, even when dwelling far apart, are indeed conjoined by the harmony of their qualities. With the direct quotation beginning, “For this has been said,” he supports this.

Yatthāti yasmiṃ saṅghe. Dinnanti pariccattaṃ annādideyyadhammaṃ, gāthābandhattā cettha anunāsikalopo. Dodhakagāthā hesā. Mahapphalamāhūti ‘‘mahapphala’’nti buddhādayo āhu. Catūsūti cettha ca-kāro adhikopi vuttanayena anupavajjo. Accantameva kilesāsucito visuddhattā sucīsu. ‘‘Sotāpanno sotāpattiphalasacchikiriyāya paṭipanno’’tiādinā (saṃ. ni. 5.488) vuttesu catūsu purisayugesu. Catusaccadhammassa, nibbānadhammassa ca paccakkhato dassanena, ariyadhammassa paccakkhadassāvitāya vā dhammadasā. Te puggalā maggaṭṭhaphalaṭṭhe yugale akatvā visuṃ visuṃ puggalagaṇanena aṭṭha ca honti. Imaṃ saṅghaṃ saraṇatthaṃ saraṇāya parāyaṇāya apāyadukkhavaṭṭadukkhaparitāṇāya upehi upagaccha bhaja seva, evaṃ vā jānāhi bujjhassūti saha yojanāya attho. Yattha yesu sucīsu catūsu purisayugesu dinnaṃ mahapphalamāhu, dhammadasā te puggalā aṭṭha ca, imaṃ saṅghaṃ saraṇatthamupehīti vā sambandho. Evampi hi paṭiniddeso yutto eva atthato abhinnattāti daṭṭhabbaṃ. Gāthāsukhatthañcettha purisapade īkāraṃ, puggalāpade ca rassaṃ katvā niddeso.

Where: in which Saṅgha. Given: means relinquished, the gift-object such as food; and here, because of the verse composition, the elision of the nasal should be noted. This is a Dodhaka verse. They say it is of great fruit: the Buddhas and others say it is ‘of great fruit.’ Among the four: here the particle ‘ca,’ though additional, is not faulty according to the method stated. Among the pure ones: because they are completely purified from the impurity of the defilements. This is among the four pairs of persons stated in the passage beginning, “A stream-enterer, one practicing for the realization of the fruit of stream-entry,” etc. Seers of the Dhamma: because they have directly seen the Dhamma of the Four Noble Truths and the Dhamma of Nibbāna, or because they are accustomed to seeing the noble Dhamma directly. And those persons, not making pairs of those on the path and those in the fruit, but counting the persons individually, are eight. Approach this Saṅgha for the purpose of refuge: for refuge, for a resort, for protection from the suffering of the woeful states and the suffering of the round; go to, approach, attend, serve, or thus know, awaken to it. This is the meaning together with the connection. Or the connection is: Where, among the four pure pairs of persons, what is given is said to be of great fruit; they are the seers of the Dhamma, those eight persons; approach this Saṅgha for the purpose of refuge. It should be seen that even this kind of exposition is proper, as it is not different in meaning. And here, for the sake of metrical fluency, the exposition is made by making a long vowel in the word for ‘persons’ (purisa) and a short vowel in the word for ‘individuals’ (puggala).

Ettāvatāti ‘‘esāha’’ntiādivacanakkamena. Tīṇi vatthūni ‘‘saraṇa’’nti gamanāni, tikkhattuṃ vā ‘‘saraṇa’’nti gamanānīti saraṇagamanāni. Paṭivedesīti attano hadayagataṃ vācāya pavedesi.

To this extent: by the sequence of speech beginning, “I…” The three things are goings for “refuge”; or, because they are gone to three times as “refuge,” they are “goings for refuge.” He declared: he made known by speech what was in his heart.

Saraṇagamanakathāvaṇṇanā

Commentary on the Discourse on Going for Refuge

Saraṇagamanassa visayappabhedaphalasaṃkilesabhedānaṃ viya, kattu ca vibhāvanā tattha kosallāya hoti yevāti saha kattunā taṃ vidhiṃ dassetuṃ ‘‘idāni tesu saraṇagamanesu kosallatthaṃ…pe… veditabbo’’ti vuttaṃ. ‘‘Yo ca saraṇaṃ gacchatī’’ti iminā hi kattāraṃ vibhāveti tena vinā saraṇagamanasseva asambhavato, ‘‘saraṇagamana’’nti iminā ca saraṇagamanameva, ‘‘saraṇa’’ntiādīhi pana yathākkamaṃ visayādayo. Kasmā panettha vodānaṃ na gahitaṃ, nanu vodānavibhāvanāpi tattha kosallāya hotīti? Saccametaṃ, taṃ pana saṃkilesaggahaṇeneva atthato [Pg.176] vibhāvitaṃ hotīti na gahitaṃ. Yāni hi nesaṃ saṃkilesakāraṇāni aññāṇādīni, tesaṃ sabbena sabbaṃ anuppannānaṃ anuppādanena, uppannānañca pahānena vodānaṃ hotīti. Atthatoti saraṇasaddatthato, ‘‘saraṇatthato’’tipi pāṭho, ayamevattho. Hiṃsatthassa sarasaddassa vasenetaṃ siddhanti dassento dhātvatthavasena ‘‘hiṃsatīti saraṇa’’nti vatvā taṃ pana hiṃsanaṃ kesaṃ, kathaṃ, kassa vāti codanaṃ sodheti ‘‘saraṇagatāna’’ntiādinā. Kesanti hi saraṇagatānaṃ. Kathanti teneva saraṇagamanena. Kassāti bhayādīnanti yathākkamaṃ sodhanā. Tattha saraṇagatānanti ‘‘saraṇa’’nti gatānaṃ. Saraṇagamanenāti ‘‘saraṇa’’nti gamanena kusaladhammena. Bhayanti vaṭṭabhayaṃ. Santāsanti cittutrāsaṃ teneva cetasikadukkhassa saṅgahitattā. Dukkhanti kāyikadukkhaggahaṇaṃ. Duggatiparikilesanti duggatipariyāpannaṃ sabbampi dukkhaṃ ‘‘duggatiyaṃ parikilissanaṃ saṃvibādhanaṃ, samupatāpanaṃ vā’’ti katvā, tayidaṃ sabbaṃ parato phalakathāyaṃ āvi bhavissati. Hiṃsanañcettha vināsanameva, na pana sattahiṃsanamivāti dasseti ‘‘hanati vināsetī’’ti iminā. Etanti saraṇapadaṃ. Adhivacananti nāmaṃ, pasiddhavacanaṃ vā, yathābhuccaṃ vā guṇaṃ adhikicca pavattavacanaṃ. Tenāha ‘‘ratanattayassevā’’ti.

To show the method of going for refuge together with its agent—since a clarification of the agent, just like the clarification of the going for refuge's object, division, fruit, defilement, and breaking, is indeed for the sake of skill therein—it is said: “Now, for the sake of skill in these goings for refuge… should be understood.” For by “and one who goes for refuge,” he clarifies the agent, since without the agent the going for refuge itself is impossible. By “the going for refuge,” he clarifies the act of going for refuge itself. And by “refuge,” etc., he clarifies in sequence the object and so on. Why is purification not included here? Is not the clarification of purification also for the sake of skill therein? This is true, but it is not included because it is clarified in meaning by the inclusion of defilement. For purification consists in the complete non-arising of their causes of defilement—ignorance and so on—if they are unarisen, and in the abandoning of them if they have arisen. By the meaning: from the meaning of the word “refuge.” There is also the reading saraṇatthato, which has this same meaning. Showing that this is established by way of the root sar which has the meaning of harming, he states the root meaning as “it harms, thus it is a refuge,” and then resolves the objection, “Of whom does it harm? How? Of what?” with the words “of those who have gone for refuge,” etc. Of whom? Of those who have gone for refuge. How? By that very going for refuge. Of what? Of fear, etc. This is the resolution in sequence. Therein, of those who have gone for refuge means of those who have gone to “refuge.” By the going for refuge means by the wholesome state of going to “refuge.” Fear is the fear of the round of existence. Terror is mental dread, as mental suffering is thereby included. By suffering, the inclusion of bodily suffering is to be understood. The defilement of a bad destination is all suffering comprised in a bad destination, taking it as “defiling, oppression, or torment in a bad destination.” All this will become clear below in the discourse on the fruit. And here, harming is simply destruction, not like the harming of a being; this he shows by “it strikes, it destroys.” This: the word “refuge.” It is a designation: a name, or a well-known term, or a term that proceeds by referring to an actual quality. Therefore he says: “of the Triple Gem itself.”

Evaṃ hiṃsanatthavasena avisesato saraṇasaddatthaṃ dassetvā idāni tadatthavaseneva visesato dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Ratanattayassa paccekaṃ hiṃsanakāraṇadassanameva hi purimanayato imassa visesoti. Tattha hite pavattanenāti ‘‘sampannasīlā bhikkhave viharathā’’tiādinā (ma. ni. 1.64, 69) atthe sattānaṃ niyojanena. Ahitā ca nivattanenāti ‘‘pāṇātipātassa kho pāpako vipāko, pāpakaṃ abhisamparāya’’ntiādinā ādīnavadassanādimukhena anatthato ca sattānaṃ nivattanena. Bhayaṃ hiṃsatīti hitāhitesu appavattipavattihetukaṃ byasanaṃ appavattikaraṇena vināseti. Bhavakantārā uttāraṇena maggasaṅkhāto dhammo, phalanibbānasaṅkhāto pana assāsadānena sattānaṃ bhayaṃ hiṃsatīti yojanā. Kārānanti dānavasena, pūjāvasena ca upanītānaṃ sakkārānaṃ. Anupasaggopi hi saddo saupasaggo viya atthavisesavācako ‘‘appakampi kataṃ kāraṃ, puññaṃ hoti mahapphala’’ntiādīsu viya. Anuttaradakkhiṇeyyabhāvato [Pg.177] vipulaphalapaṭilābhakaraṇena sattānaṃ bhayaṃ hiṃ satīti yojetabbaṃ. Imināpi pariyāyenāti ratanattayassa paccekaṃ hiṃsakabhāvakāraṇadassanavasena vibhajitvā vuttena imināpi kāraṇena. Yasmā panidaṃ saraṇapadaṃ nāthapadaṃ viya suddhanāmapadattā dhātvatthaṃ antonītaṃ katvā saṅketatthampi vadati, tasmā heṭṭhā saraṇaṃ parāyaṇanti attho vuttoti daṭṭhabbaṃ.

Having thus shown the meaning of the word “refuge” generally, by way of the meaning of destroying, now to show it specifically by way of that same meaning, the passage beginning “Or…” is stated. For the distinction of this from the previous method is precisely the showing of the reason for destroying for each of the Three Jewels. Therein, by promoting what is beneficial: by enjoining beings in what is for their welfare with such teachings as, “Dwell, bhikkhus, accomplished in virtue….” And by turning them away from what is unbeneficial: by turning beings away from what is not for their welfare by such means as showing the danger, as in, “The result of killing living beings is bad, bad in the life to come….” It destroys fear: it eliminates the calamity caused by non-engagement in what is beneficial and engagement in what is unbeneficial by causing non-engagement in the latter. The Dhamma designated as the path destroys fear by leading them across the wilderness of existence; the Dhamma designated as the fruit and Nibbāna, however, destroys the fear of beings by giving them solace. This is the connection. Of honors: of the respectful offerings brought by way of gifts and by way of veneration. For even a word without a prefix can be a designator of a special meaning, like a word with a prefix, as in such passages as, “Even a small honor done becomes a great fruit of merit.” It should be connected thus: because it is the unsurpassed field for offerings, it destroys the fear of beings by causing them to obtain abundant fruit. By this method as well: by this reason stated by analyzing it by way of showing the cause of the state of being a destroyer for each of the Three Jewels. But since this word “refuge,” being a pure noun like the word “protector,” includes the root meaning and also expresses a conventional meaning, it should be understood that the meaning “refuge is a resort” was stated below.

Evaṃ saraṇatthaṃ dassetvā idāni saraṇagamanatthaṃ dassento ‘‘tappasādā’’tiādimāha. Tattha ‘‘sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’’ti evamādinā tasmiṃ ratanattaye pasādo tappasādo, tadeva ratanattayaṃ garu etassāti taggaru, tassa bhāvo taggarutā, tappasādo ca taggarutā ca tappasādataggarutā, tāhi. Vihatakileso vidhutavicikicchāsammohāsaddhiyādipāpadhammattā, tadeva ratanattayaṃ parāyaṇaṃ parāgati tāṇaṃ leṇaṃ etassāti tapparāyaṇo, tassa bhāvo tapparāyaṇatā, sāyeva ākāro tapparāyaṇatākāro, tena pavatto tapparāyaṇatākārappavatto. Ettha ca pasādaggahaṇena lokiyaṃ saraṇagamanamāha. Tañhi saddhāpadhānaṃ, na ñāṇapadhānaṃ, garutāgahaṇena pana lokuttaraṃ. Ariyā hi ratanattayaṃ guṇābhiññatāya pāsāṇacchattaṃ viya garuṃ katvā passanti, tasmā tappasādena tadaṅgappahānavasena vihatakileso, taggarutāya ca agāravakaraṇahetūnaṃ samucchedavasenāti yojetabbaṃ. Tapparāyaṇatā panettha taggatikatāti tāya catubbidhampi vakkhamānaṃ saraṇagamanaṃ gahitanti daṭṭhabbaṃ. Avisesena vā pasādagarutā jotitāti pasādaggahaṇena anaveccappasādassa lokiyassa, aveccappasādassa ca lokuttarassa gahaṇaṃ, tathā garutāgahaṇena lokiyassa garukaraṇassa, lokuttarassa cāti ubhayenapi padena ubhayampi lokiyalokuttarasaraṇagamanaṃ yojetabbaṃ. Uppajjati cittametenāti uppādo, sampayuttadhammasamūho, cittañca taṃ uppādo cāti cittuppādo. Samāhāradvandepi hi katthaci pulliṅgamicchanti saddavidū, tadākārappavattaṃ saddhāpaññādisampayuttadhammasahitaṃ cittaṃ saraṇagamanaṃ nāma ‘‘saraṇanti gacchati etenāti katvā’’ti vuttaṃ hoti. ‘‘Taṃsamaṅgī’’tiādi kattuvibhāvanā. Tena yathāvuttacittuppādena samaṅgīti taṃsamaṅgī. Tenāha ‘‘vuttappakārena cittuppādenā’’ti[Pg.178]. Upetīti bhajati sevati payirupāsati, jānāti vā, bujjhatīti attho.

Having thus shown the meaning of refuge, now, showing the meaning of going for refuge, he begins with 'tappasādā,' etc. Herein, confidence in that Triple Gem based on such statements as, 'The Blessed One is a perfectly enlightened one, the Dhamma is well expounded, the Sangha is of good conduct,' is 'tappasāda.' That very Triple Gem is held in high esteem by him, hence 'taggaru.' The state of that is 'taggarutā.' Confidence in it and reverence for it are 'tappasādataggarutā'; by means of these. One whose defilements are struck off, who has shaken off doubt, delusion, faithlessness, and other evil states, for him that very Triple Gem is his final resort, ultimate destination, shelter, and protection—hence 'tapparāyaṇo.' The state of that is 'tapparāyaṇatā.' That very mode is 'tapparāyaṇatākāro.' One who proceeds in that mode is 'tapparāyaṇatākārappavatto.' Here, by taking up confidence, he speaks of the worldly going for refuge, for that is predominantly of faith, not of knowledge. But by taking up reverence, he speaks of the supramundane. For noble ones, through direct knowledge of its qualities, regard the Triple Gem with high esteem, like a stone canopy. Therefore, it should be construed that through that confidence defilements are struck off by abandoning their corresponding factors, and through reverence by eradicating the causes for disrespect. Herein, 'tapparāyaṇatā' is having that as one's destination (taggatikatā); it should be understood that by this, all four kinds of going for refuge, which will be explained, are included. Alternatively, confidence and reverence are explained without distinction. Thus, by taking up confidence, both the worldly confidence not based on penetration and the supramundane confidence based on penetration are included. Similarly, by taking up reverence, both worldly reverence and supramundane reverence are included. Therefore, by both terms, both worldly and supramundane going for refuge should be connected. 'That by which the mind arises' is 'uppāda,' the aggregate of associated states. The mind and that arising is 'cittuppāda.' For in some cases, experts in grammar desire the collective compound to be masculine. That mind, proceeding in such a mode, accompanied by faith, wisdom, and other associated states, is called 'going for refuge'—as it is said, 'One goes to refuge by means of this.' 'Taṃsamaṅgī,' etc., is a clarification of the agent. Thus, 'taṃsamaṅgī' means endowed with that arising of mind as described. Therefore, he says, 'by the arising of mind in the manner stated.' 'Upeti' means one resorts to, serves, attends upon, or knows, understands—that is the meaning.

Lokuttaraṃ saraṇagamanaṃ kesanti āha ‘‘diṭṭhasaccāna’’nti, aṭṭhannaṃ ariyapuggalānanti attho. Kadā taṃ ijjhatīti āha ‘‘maggakkhaṇe’’ti, ‘‘ijjhatī’’ti padena cetassa sambandho. Maggakkhaṇe ijjhamāneneva hi catusaccādhigamena phalaṭṭhānampi saraṇagamakatā sijjhati lokuttarasaraṇagamanassa bhedābhāvato, tesañca ekasantānattā. Kathaṃ taṃ ijjhatīti āha ‘‘saraṇagamanupakkilesasamucchedenā’’tiādi, upapakkilesasamucchedato, ārammaṇato, kiccato ca sakalepi ratanattaye ijjhatīti vuttaṃ hoti. Saraṇagamanupakkilesasamucchedenāti cettha pahānābhisamayaṃ sandhāya vuttaṃ, ārammaṇatoti sacchikiriyābhisamayaṃ. Nibbānārammaṇaṃ hutvā ārammaṇato ijjhatīti hi yojetabbaṃ, tvā-saddo ca hetutthavācako yathā ‘‘sakko hutvā nibbattī’’ti (dha. pa. aṭṭha. 1.2.29). Apica ‘‘ārammaṇato’’ti vuttamevatthaṃ sarūpato niyameti ‘‘nibbānārammaṇaṃ hutvā’’ti iminā. ‘‘Kiccato’’ti tadavasesaṃ bhāvanābhisamayaṃ pariññābhisamayañca sandhāya vuttaṃ. ‘‘Ārammaṇato nibbānārammaṇaṃ hutvā’’ti etena vā maggakkhaṇānurūpaṃ ekārammaṇataṃ dassetvā ‘‘kiccato’’ti iminā pahānato avasesaṃ kiccattayaṃ dassitanti daṭṭhabbaṃ. ‘‘Maggakkhaṇe, nibbānārammaṇaṃ hutvā’’ti ca vuttattā atthato maggañāṇasaṅkhāto catusaccādhigamo eva lokuttarasaraṇagamananti viññāyati. Tattha hi catusaccādhigamane saraṇagamanupakkilesassa pahānābhisamayavasena samucchindanaṃ bhavati, nibbānadhammo pana sacchikiriyābhisamayavasena, maggadhammo ca bhāvanābhisamayavasena paṭivijjhiyamānoyeva saraṇagamanatthaṃ sādheti, buddhaguṇā pana sāvakagocarabhūtā pariññābhisamayavasena paṭivijjhiyamānā saraṇagamanatthaṃ sādhenti, tathā ariyasaṅghaguṇā. Tenāha ‘‘sakalepi ratanattaye ijjhatī’’ti.

Whose is the supramundane going for refuge? He says: 'Of those who have seen the truths,' meaning, of the eight noble persons. When is it accomplished? He says: 'At the moment of the path.' And its connection is with the word 'accomplished.' For by the very accomplishment of the comprehension of the Four Truths at the moment of the path, the state of having gone for refuge is also established for those standing in the fruit, because of the unbreakability of the supramundane going for refuge and because they belong to a single mental continuum. How is it accomplished? He says: 'By the eradication of the imperfections of going for refuge,' etc. It is said that it is accomplished in regard to the entire Triple Gem through the eradication of imperfections, by way of its object, and by way of its function. Here, 'by the eradication of the imperfections of going for refuge' is said with reference to the breakthrough of abandonment. 'By way of its object' is said with reference to the breakthrough of realization. For it should be construed that it is accomplished by way of its object because it has Nibbāna as its object; the suffix '-tvā' expresses a causal sense, as in 'having become Sakka, he was reborn.' Moreover, with this phrase 'by having Nibbāna as its object,' he specifies the intrinsic meaning of what was stated as 'by way of its object.' 'By way of its function' is said with reference to the remaining breakthroughs of development and full understanding. Or, it should be understood that by stating 'by way of its object, by having Nibbāna as its object,' he shows the state of having a single object appropriate to the path moment, while by 'by way of its function,' he indicates the triad of functions remaining after abandonment. And since it is said, 'at the moment of the path, by having Nibbāna as its object,' it is understood that in meaning, the comprehension of the Four Truths, designated as path-knowledge, is itself the supramundane going for refuge. For there, in the comprehension of the Four Truths, the eradication of the imperfections of going for refuge occurs by way of the breakthrough of abandonment. The Dhamma of Nibbāna, by way of the breakthrough of realization, and the Dhamma of the path, by way of the breakthrough of development, accomplish the purpose of going for refuge as they are penetrated. The qualities of the Buddha, which are the domain of disciples, accomplish the purpose of going for refuge by way of the breakthrough of full understanding, as do the qualities of the noble Sangha. Therefore, he said, 'it is accomplished in regard to the entire Triple Gem.'

Phalapariyattīnampettha vuttanayena maggānuguṇappavattiyā gahaṇaṃ, apariññeyyabhūtānañca buddhasaṅghaguṇānaṃ tagguṇasāmaññatāyāti daṭṭhabbaṃ. Evañhi sakalabhāvavisiṭṭhavacanaṃ upapannaṃ hotīti. Ijjhantañca saheva ijjhati, na lokiyaṃ viya paṭipāṭiyā asammohapaṭivedhena paṭividdhattāti gahetabbaṃ. Padīpassa [Pg.179] viya hi ekakkhaṇeyeva maggassa catukiccasādhananti. Ye pana vadanti ‘‘saraṇagamanaṃ nibbānārammaṇaṃ hutvā na pavattati, maggassa adhigatattā pana adhigatameva taṃ hoti ekaccānaṃ tevijjādīnaṃ lokiyavijjādayo viyā’’ti, tesaṃ pana vacane lokiyameva saraṇagamanaṃ siyā, na lokuttaraṃ, tañca ayuttameva duvidhassāpi tassa icchitabbattā. Tadaṅgappahānena saraṇagamanupakkilesavikkhambhanaṃ. Ārammaṇato buddhādiguṇārammaṇaṃ hutvāti etthāpi vuttanayena attho, saraṇagamanupakkilesavikkhambhanato, ārammaṇato ca sakalepi ratanattaye ijjhatīti vuttaṃ hoti.

It should be seen that here the fruits and scriptures are included because they proceed in conformity with the path according to the method stated, and that the qualities of the Buddha and Sangha that are beyond full comprehension are included because of their commonality with those qualities. For in this way, the statement distinguished by its all-encompassing nature is justified. And it should be understood that when it is accomplished, it is accomplished simultaneously, not sequentially like the worldly kind, because it is penetrated by means of undeluded penetration. For like a lamp, the path accomplishes its four functions in a single moment. But as for those who say, 'The going for refuge does not proceed with Nibbāna as its object, but since the path has been comprehended, it is already comprehended for some, such as those with the triple knowledge, just like their worldly knowledges,' in their statement the going for refuge would be only worldly, not supramundane. And that is indeed improper, since both kinds of it are intended. The suppression of the imperfections of going for refuge is by abandonment of the respective factors. As for 'by way of object, by having the qualities of the Buddha, etc., as its object'—here too the meaning should be understood by the stated method. What is meant is that it is accomplished in regard to the entire Triple Gem by the suppression of the imperfections of going for refuge and by way of its object.

Tanti lokiyasaraṇagamanaṃ. ‘‘Sammāsambuddho bhagavā’’tiādinā saddhāpaṭilābho. Saddhāmūlikāti yathāvuttasaddhāpubbaṅgamā. Sahajātavasena pubbaṅgamatāyeva hi tammūlikatā saddhāvirahitassa buddhādīsu sammādassanassa asambhavato. Sammādiṭṭhi nāma buddhasubuddhataṃ, dhammasudhammataṃ saṅghasuppaṭipannatañca lokiyāvabodhavasena sammā ñāyena dassanato. ‘‘Saddhāpaṭilābho’’ti iminā sammādiṭṭhivirahitāpi saddhā lokiyasaraṇagamananti dasseti, ‘‘saddhāmūlikā ca sammādiṭṭhī’’ti pana etena saddhūpanissayā yathāvuttā paññāti. Lokiyampi hi saraṇagamanaṃ duvidhaṃ ñāṇasampayuttaṃ, ñāṇavippayuttañca. Tattha paṭhamena padena mātādīhi ussāhitadārakādīnaṃ viya ñāṇavippayuttaṃ saraṇagamanaṃ gahitaṃ, dutiyena pana ñāṇasampayuttaṃ. Tadubhayameva puññakiriyavatthu visesabhāvena dassetuṃ ‘‘dasasu puññakiriyavatthūsu diṭṭhijukammanti vuccatī’’ti āha. Diṭṭhi eva attano paccayehi ujuṃ karīyatīti hi atthena sammādiṭṭhiyā diṭṭhijukammabhāvo, diṭṭhi ujuṃ karīyati etenāti atthena pana saddhāyapi. Saddhāsammādiṭṭhiggahaṇena cettha tappadhānassāpi cittuppādassa gahaṇaṃ, diṭṭhijukammapadena ca yathāvuttena karaṇasādhanena, evañca katvā ‘‘tapparāyaṇatākārappavatto cittuppādo’’ti heṭṭhā vuttavacanaṃ samatthitaṃ hoti, saddhāsammādiṭṭhīnaṃ pana visuṃ gahaṇaṃ taṃsampayuttacittuppādassa tappadhānatāyāti daṭṭhabbaṃ.

That is the worldly going for refuge. The acquisition of faith is through such phrases as 'The Blessed One is a perfectly enlightened one.' 'Rooted in faith' means it is preceded by faith as described. For it is rooted in that by being its forerunner in the sense of co-nascence, since for one devoid of faith, right seeing in regard to the Buddha and so on is impossible. Right view is seeing rightly, by way of worldly understanding and proper method, the good-enlightenment of the Buddha, the good-Dhammaness of the Dhamma, and the good-practice of the Sangha. The phrase 'acquisition of faith' indicates that faith even devoid of right view constitutes the worldly going for refuge. However, 'right view rooted in faith' refers to the aforesaid wisdom that has faith as its support. Indeed, the worldly going for refuge is twofold: associated with knowledge and dissociated from knowledge. Here, by the first phrase is taken the going for refuge dissociated from knowledge, like that of children urged on by their mothers; by the second, that associated with knowledge. To show both of these as a special case of a basis for meritorious action, he said: 'Among the ten bases for meritorious action, it is called the straightening of views.' For in the sense 'view itself is made straight by its own conditions,' right view has the nature of the straightening of views. But in the sense 'view is made straight by this,' faith also has it. Here, by the taking up of faith and right view, the arising of mind that has them as primary is also included; and it is also included by the term 'the straightening of views' with its instrumental meaning as stated. Thus, the statement made above—'the arising of mind proceeding in the mode of having that as one's final resort'—is substantiated. It should be understood that faith and right view are mentioned separately because the arising of mind associated with them has them as primary.

Tayidanti lokiyaṃ saraṇagamanameva paccāmasati lokuttarassa tathā bhedābhāvato. Tassa hi maggakkhaṇeyeva vuttanayena ijjhanato tathāvidhassa samādānassa avijjamānattā esa bhedo na [Pg.180] sambhavatīti. Attā sanniyyātīyati appīyati pariccajīyati etenāti attasanniyyātanaṃ, yathāvuttaṃ saraṇagamanasaṅkhātaṃ diṭṭhijukammaṃ. Taṃ ratanattayaṃ parāyaṇaṃ paṭisaraṇametassāti tapparāyaṇo, puggalo, cittuppādo vā, tassa bhāvo tapparāyaṇatā, tadeva diṭṭhijukammaṃ. ‘‘Saraṇa’’nti adhippāyena sissabhāvaṃ antevāsikabhāvasaṅkhātaṃ vattapaṭivattādikaraṇaṃ upagacchati etenāti sissabhāvūpagamanaṃ. Saraṇagamanādhippāyeneva paṇipatati etenāti paṇipāto, paṇipatanañcettha abhivādanapaccuṭṭhānaañjalikammasāmīcikammameva, sabbattha ca atthato yathāvuttadiṭṭhijukammameva veditabbaṃ.

By 'tayidaṃ', it considers only the worldly going for refuge, because the supramundane going for refuge does not have such a fourfold division. For since it is accomplished only at the moment of the path in the manner stated, and since such an undertaking does not exist, this division is not possible. 'Attasanniyyātana' (self-entrustment) is that by which the self is entrusted, offered, and abandoned; it is the act of straightening one's view, known as going for refuge, as has been stated. 'Tapparāyaṇo' (one for whom that is the ultimate resort) is one for whom that Triple Gem is the ultimate resort and refuge—this may be a person or a mind-moment. The state of that is 'tapparāyaṇatā' (having that as the ultimate resort), which is that very act of straightening one's view. 'Sissabhāvūpagamana' (approaching discipleship) is that by which one approaches the state of a disciple—known as being a resident pupil, performing major and minor duties, etc.—with the intention of 'refuge'. 'Paṇipāto' (prostration) is that by which one prostrates with the very intention of going for refuge. And here, 'paṇipatana' (prostrating) is just paying homage, rising to greet, making the añjali gesture, and showing respect. And in all cases, it should be understood in meaning as the aforementioned act of straightening one's view.

Saṃsāradukkhanittharaṇatthaṃ attano attabhāvassa pariccajanaṃ attapariccajanaṃ. Tapparāyaṇatādīsupi eseva nayo. Hitopadesakathāpariyāyena dhammassāpi ācariyabhāvo samudācarīyati ‘‘phalo ambo aphalo ca, te satthāro ubho mamā’’tiādīsu viyāti āha ‘‘dhammassa antevāsiko’’ti. ‘‘Abhivādanā’’tiādi paṇipātassa atthadassanaṃ. Buddhādīnaṃyevāti avadhāraṇassa attasanniyyātanādīsupi sīhagatikavasena adhikāro veditabbo. Evañhi tadaññanivattanaṃ kataṃ hotīti. ‘‘Imesañhī’’tiādi catudhā pavattanassa samatthanaṃ, kāraṇadassanaṃ vā.

The abandoning of one's own being for the purpose of escaping the suffering of saṃsāra is 'attapariccajana' (self-abandonment). This same method should be understood in the cases of 'tapparāyaṇatā' and so on. By way of a discourse giving beneficial instruction, the state of being a teacher is also ascribed to the Dhamma, as in such passages as, “The mango with fruit and the one without fruit—both are my teachers”; therefore, the Teacher said, “a resident pupil of the Dhamma.” The passage beginning “Abhivādana” shows the meaning of 'paṇipāta' (prostration). In the phrase “Buddhādīnaṃyeva” (to the Buddhas, etc., only), the governing influence of the emphatic particle should be understood to apply also to 'attasanniyyātana' and so on, by way of the lion’s gait. For in this way, the exclusion of others is accomplished. The passage beginning “Imesañhi” is a justification for the fourfold occurrence, or it is a showing of the reason.

Evaṃ attasanniyyātanādīni ekena pakārena dassetvā idāni aparehipi pakārehi dassetuṃ ‘‘apicā’’tiādi āraddhaṃ, etena attasanniyyātanatapparāyaṇatādīnaṃ catunnaṃ pariyāyantarehipi attasanniyyātanatapparāyaṇatādi katameva hoti atthassa abhinnattā yathā taṃ ‘‘sikkhāpaccakkhānaabhūtārocanānī’’ti dasseti. Jīvitapariyantikanti bhāvanapuṃsakavacanaṃ, yāvajīvaṃ gacchāmīti attho. Mahākassapo kira sayameva pabbajitavesaṃ gahetvā mahātitthabrāhmaṇagāmato nikkhamitvā gacchanto tigāvutamaggaṃ paccuggamanaṃ katvā antarā ca rājagahaṃ, antarā ca nāḷandaṃ bahuputtakanigrodharukkhamūle ekakameva nisinnaṃ bhagavantaṃ passitvā ‘‘ayaṃ bhagavā arahaṃ sammāsambuddho’’ti ajānantoyeva ‘‘satthārañca vatāhaṃ passeyyaṃ, bhagavantameva [Pg.181] passeyya’’ntiādinā (saṃ. ni. 2.154) saraṇagamanamakāsi. Tena vuttaṃ ‘‘mahākassapassa saraṇagamanaṃ viyā’’ti. Vitthāro kassapasaṃyuttaṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 2.2.154) gahetabbo. Tattha satthārañcavatāhaṃ passeyyaṃ, bhagavantameva passeyyanti sace ahaṃ satthāraṃ passeyyaṃ, imaṃ bhagavantaṃyeva passeyyaṃ. Na hi me ito aññena satthārā bhavituṃ sakkā. Sugatañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyanti sace ahaṃ sammāpaṭipattiyā suṭṭhu gatattā sugataṃ nāma passeyyaṃ, imaṃ bhagavantaṃyeva passeyyaṃ. Na hi me ito aññena sugatena bhavituṃ sakkā. Sammāsambuddhañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyanti sace ahaṃ sammā sāmañca saccāni buddhattā sammāsambuddhaṃ nāma passeyyaṃ, imaṃ bhagavantaṃyeva passeyyaṃ, na hi me ito aññena sammāsambuddhena bhavituṃ sakkāti ayamettha aṭṭhakathā. Sabbattha ca-saddo, vata-saddo ca padapūraṇamattaṃ, ce-saddena vā bhavitabbaṃ ‘‘sace’’ti aṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 2.2.154) vuttattā. Vata-saddo ca passitukāmatāya ekaṃsatthaṃ dīpetītipi yujjati.

Having thus shown 'attasanniyyātana' and so on in one way, now, to show them in other ways, the passage beginning 'apica' is commenced. By this it is shown that for the four types of going for refuge—'attasanniyyātana', 'tapparāyaṇatā', etc.—these same states are accomplished by other alternative terms, because the meaning is not different, just as it is shown that 'the renunciation of the training' and 'the declaration of what is not true' are not different in meaning. 'Jīvitapariyantikaṃ' is a neuter noun indicating a state; the meaning is 'I go for refuge for as long as I live.' It is said that Mahākassapa, having himself taken the robes of a renunciant, left the brahmin village of Mahātittha. While travelling, he saw the Blessed One, who had gone three gāvutas to meet him and was seated alone at the foot of the Bahuputtaka Banyan tree between Rājagaha and Nālandā. Without even knowing, “This is the Blessed One, the Arahant, the Perfectly Enlightened One,” he went for refuge with the words, “Oh, may I see a teacher! May I see the Blessed One!” and so on. Therefore it is said, “like the going for refuge of Mahākassapa.” The full account should be taken from the commentary on the Kassapa Saṃyutta. Therein, “Oh, may I see a teacher! May I see the Blessed One!” means: “If I were to see a teacher, I would see this Blessed One indeed. For it is not possible for me to have a teacher other than this one.” “Oh, may I see the Sugata! May I see the Blessed One!” means: “If I were to see one called a Sugata—because of having gone well by right practice—I would see this Blessed One indeed. For it is not possible for me to have a Sugata other than this one.” “Oh, may I see the Perfectly Enlightened One! May I see the Blessed One!” means: “If I were to see one called a Perfectly Enlightened One—because of having rightly and by himself awakened to the truths—I would see this Blessed One indeed. For it is not possible for me to have a Perfectly Enlightened One other than this one.” This is the commentary here. In all instances, the word 'ca' and the word 'vata' are merely expletives. Or, it should be the word 'ce', because in the commentary it is stated as 'sace' (if). It is also suitable that the word 'vata' indicates a single-minded desire to see.

‘‘So aha’’ntiādi suttanipāte āḷavakasutte. Tattha kiñcāpi maggeneva tassa saraṇagamanamāgataṃ, sotāpannabhāvadassanatthaṃ, pana pasādānurūpadassanatthañca evaṃ vācaṃ bhindatīti tadaṭṭhakathāyaṃ (su. ni. aṭṭha. 1.181) vuttaṃ. Gāmā gāmanti aññasmā devagāmā aññaṃ devagāmaṃ, devatānaṃ vā khuddakaṃ, mahantañca gāmantipi attho. Purā puranti etthāpi eseva nayo. Dhammassa ca sudhammatanti buddhassa subuddhataṃ, dhammassa sudhammataṃ, saṅghassa suppaṭipannatañca abhitthavitvāti saha samuccayena, pāṭhasesena ca attho, sambuddhaṃ namassamāno dhammaghosako hutvā vicarissāmīti vuttaṃ hoti.

The passage beginning “So ahaṃ” is from the Āḷavaka Sutta in the Suttanipāta. There, although his going for refuge came about through the path itself, he utters such words to show his state as a stream-enterer and to show what is in accordance with his faith—so it is said in that commentary. “Gāmā gāmaṃ” (from village to village) means from one village of devas to another village of devas, or the meaning is also “to a small and a large village of devas.” In “purā puraṃ” (from city to city) also, this same method should be understood. “Dhammassa ca sudhammataṃ” (and of the Dhamma, the good Dhamma-nature) means: having praised the good Buddha-nature of the Buddha, the good Dhamma-nature of the Dhamma, and the good practice of the Saṅgha, the meaning should be understood together with the conjunction and the remainder of the text. This means: “Paying homage to the Perfectly Enlightened One, having become a proclaimer of the Dhamma, I will wander.”

Āḷavakādīnanti ādi-saddena sātāgirahemavatādīnampi saṅgaho. Nanu ca ete āḷavakādayo adhigatamaggattā maggeneva āgatasaraṇagamanā, kasmā tesaṃ tapparāyaṇatāsaraṇagamanaṃ vuttanti? Maggenāgatasaraṇagamanehipi tehi tapparāyaṇatākārassa paveditattā. ‘‘So ahaṃ vicarissāmi…pe… sudhammataṃ, (saṃ. ni. 1.246; su. ni. 194) te mayaṃ vicarissāma, gāmā gāmaṃ nagā nagaṃ…pe… sudhammata’’nti (su. ni. 182) ca hi etehi tapparāyaṇatākāro pavedito. Tasmā saraṇagamanavisesamanapekkhitvā pavedanākāramattaṃ upadisantena evaṃ vuttanti daṭṭhabbaṃ. Athāti ‘‘kathaṃ kho brāhmaṇo hotī’’tiādinā puṭṭhassa aṭṭhavidhapañhassa ‘‘pubbenivāsaṃ yo vedī’’tiādinā byākaraṇapariyosānakāle. Idañhi majjhimapaṇṇāsake brahmāyusutte (ma. ni. 2.394) paricumbatīti pariphusati[Pg.182]. Parisambāhatīti parimajjati. Evampi paṇipāto daṭṭhabboti evampi paramanipaccakārena paṇipāto daṭṭhabbo.

In the phrase 'Āḷavaka and others,' by the word 'ādi' (others), those such as Sātāgira and Hemavata are also included. Is it not so that these, Āḷavaka and others, having attained the path, have gone for refuge by means of the path itself? Why then is their going for refuge as 'having that as their ultimate resort' spoken of? Because even by them, who had gone for refuge by means of the path, the mode of having that as their ultimate resort was declared. For by them, the mode of having that as their ultimate resort was declared thus: 'So I shall wander... the good Dhamma' and 'We shall wander, from village to village, from mountain to mountain... the good Dhamma.' Therefore, it should be understood that this was stated by one pointing out merely the mode of declaration, without regard for the special going for refuge. As for 'atha': at the time of the conclusion of the explanation of the eightfold question asked, beginning with 'How, indeed, is one a brahmin?' and ending with 'He who knows past abodes...' For this was stated in the Brahmāyu Sutta in the Majjhima Paṇṇāsaka. 'Paricumbati' means 'touches.' 'Parisambāhati' means 'massages.' As for 'Thus, too, prostration should be understood': thus, prostration with extreme humility should be understood.

So panesāti paṇipāto. Ñāti…pe… vasenāti ettha ñātivasena, bhayavasena, ācariyavasena, dakkhiṇeyyavasenāti paccekaṃ yojetabbaṃ dvandaparato suyyamānattā. Tattha ñātivasenāti ñātibhāvavasena. Bhāvappadhānaniddeso hi ayaṃ, bhāvalopaniddeso vā tabbhāvasseva adhippetattā. Evaṃ sesesupi paṇipātapadena cetesaṃ sambandho tabbasena paṇipātassa catubbidhattā. Tenāha ‘‘dakkhiṇeyyapaṇipātenā’’ti, dakkhiṇeyyatāhetukena paṇipātenevāti attho. Itarehīti ñātibhāvādihetukehi paṇipātehi. ‘‘Seṭṭhavasenevā’’tiādi tassevatthassa samatthanaṃ. Idāni ‘‘na itarehī’’tiādinā vuttameva atthattayaṃ yathākkamaṃ vitthārato dassetuṃ ‘‘tasmā’’tiādi vuttaṃ. ‘‘Sākiyo vā’’ti pitupakkhato ñātikuladassanaṃ, ‘‘koliyo vā’’ti pana mātupakkhato. Vandatīti paṇipātassa upalakkhaṇavacanaṃ. Rājapūjitoti rājūhi, rājūnaṃ vā pūjito yathā ‘‘gāmapūjito’’ti. Pūjāvacanapayoge hi kattari sāmivacanamicchanti saddavidū. Bhagavatoti bodhisattabhūtassa, buddhabhūtassa vā bhagavato. Uggahitanti sikkhitasippaṃ.

As for 'so panesa', it is prostration. In the phrase 'ñāti...pe...vasena', the terms 'by reason of being a relative,' 'by reason of fear,' 'by reason of being a teacher,' and 'by reason of being worthy of offerings' should each be connected individually, because the word 'vasena' is heard after the dvanda compound. Therein, 'by reason of being a relative' means 'by reason of the state of being a relative.' For this is an explanation where the state is primary, or an explanation indicating the elision of the word 'bhāva,' because that very state is intended. Similarly in the remaining cases. And their connection is with the word 'paṇipāta' (prostration), because by that reason, prostration is of four kinds. Therefore, the Commentator said, 'by prostration to one worthy of offerings,' the meaning of which is: 'only by the prostration that has worthiness of offerings as its cause.' 'By others' means by prostrations that have the state of being a relative, etc., as their cause. The phrase beginning with 'only by reason of being the best' is a confirmation of that very meaning. Now, to show in detail and in order the three meanings already stated by 'not by others,' etc., the Commentator said 'Therefore,' etc. 'A Sākiyan or' shows the related family from the father's side, while 'a Koliyan or' shows it from the mother's side. 'He pays homage' is a word indicating prostration. 'Honored by kings' means honored 'by kings' (instrumental), or 'of kings' (genitive), just as in 'honored by the village.' For in the usage of a word for 'honor,' the experts in grammar desire the genitive case in the sense of the agent. 'Of the Blessed One' refers to the Blessed One who was a Bodhisatta or who was a Buddha. 'Learned' means a learned skill.

‘‘Catudhā’’tiādi siṅgālovādasutte (dī. ni. 3.265) gharamāvasanti ghare vasanto, kammappavacanīyayogato cettha bhummatthe upayogavacanaṃ. Kammaṃ payojayeti kasivāṇijjādikammaṃ payojeyya. Kulānañhi na sabbakālaṃ ekasadisaṃ vattati, kadāci rājādivasena āpadāpi uppajjati, tasmā ‘‘āpadāsu uppannāsu bhavissatī’’ti evaṃ manasi katvā nidhāpeyyāti āha ‘‘āpadāsu bhavissatī’’ti. Imesu pana catūsu koṭṭhāsesu ‘‘ekena bhoge bhuñjeyyā’’ti vuttakoṭṭhāsatoyeva gahetvā bhikkhūnampi kapaṇaddhikādīnampi dānaṃ dātabbaṃ, pesakāranhāpitakādīnampi vetanaṃ dātabbanti ayaṃ bhogapariggahaṇānusāsanī, evarūpaṃ anusāsaniṃ uggahetvāti attho. Idañhi diṭṭhadhammikaṃyeva sandhāya vadati, samparāyikaṃ, pana niyyānikaṃ vā anusāsaniṃ paccāsisantopi dakkhiṇeyyapaṇipātameva karoti nāmāti daṭṭhabbaṃ. ‘‘Yo panā’’tiādi ‘‘seṭṭhavaseneva…pe… gaṇhātī’’ti vuttassatthassa vitthāravacanaṃ.

The phrase beginning with 'In four parts,' etc., is from the Siṅgālovāda Sutta. 'Dwelling in a house' means 'one who lives in a house'; and here, due to connection with a prepositional term, the accusative case is used in the sense of the locative. 'One should apply oneself to work' means one should engage in work such as agriculture and commerce. For it is not always the same for families; sometimes calamities also arise on account of kings and so on. Therefore, the Blessed One said, 'it will be for calamities,' meaning that one should set wealth aside, thinking, 'When calamities arise, it will be of use.' But among these four portions, it is only from the portion spoken of as 'with one part, one should enjoy one's wealth' that a gift should be given to bhikkhus and to the destitute, travelers, and so on, and that wages should be given to weavers, barbers, and so on. This is the instruction on the management of wealth; the meaning is, 'having learned such an instruction.' For this is spoken with reference only to benefit in the present life. However, it should be understood that even one who aspires to an instruction pertaining to the future life or one leading to liberation performs what is called the prostration to one worthy of offerings. The phrase beginning with 'But whoever,' etc., is an elaboration of the meaning of what was said: '...by reason of being the best... he takes.'

‘‘Eva’’ntiādi [Pg.183] pana ‘‘seṭṭhavasena ca bhijjatī’’ti vuttassa byatirekadassanaṃ. Atthavasā liṅgavibhattivipariṇāmoti katvā gahitasaraṇāya upāsikāya vātipi yojetabbaṃ. Evamīdisesu. Pabbajitampīti pi-saddo sambhāvanatthoti vuttaṃ ‘‘pageva apabbajita’’nti. Saraṇagamanaṃ na bhijjati seṭṭhavasena avanditattā. Tathāti anukaḍḍhanatthe nipāto ‘‘saraṇagamanaṃ na bhijjatī’’ti. Raṭṭhapūjitattāti raṭṭhe, raṭṭhavāsīnaṃ vā pūjitattā. Tayidaṃ bhayavasena vanditabbabhāvasseva samatthanaṃ, na tu abhedassa kāraṇadassanaṃ, tassa pana kāraṇaṃ seṭṭhavasena avanditattāti veditabbaṃ. Vuttañhi ‘‘seṭṭhavasena ca bhijjatī’’ti. Seṭṭhavasenāti loke aggadakkhiṇeyyatāya seṭṭhabhāvavasenāti attho. Tenāha ‘‘ayaṃ loke aggadakkhiṇeyyoti vandatī’’ti. Titthiyampi vandato na bhijjati, pageva itaraṃ. Saraṇagamanappabhedoti saraṇagamanavibhāgo, tabbibhāgasambandhato cettha sakkā abhedopi sukhena dassetunti abhedadassanaṃ kataṃ.

The phrase beginning with 'Thus,' etc., however, shows the contrary of what was said: 'and it is broken by reason of being the best.' Having made a change of gender and case according to the meaning, it should also be connected thus: 'or for a female lay disciple who has taken refuge.' So it is in such cases. In 'even one gone forth,' the particle 'pi' has the meaning of emphasis; therefore it is said, 'how much more so one not gone forth.' The going for refuge is not broken, because of not having paid homage by reason of being the best. 'So too' is a particle in the sense of drawing along; it draws along the phrase 'the going for refuge is not broken.' 'Because of being honored by the state' means because of being honored in the state or by the inhabitants of the state. This is a confirmation of the state of being one who should be paid homage to by reason of fear, but it is not a showing of the reason for the non-breaking of the refuge. The reason for this, however, should be understood as not having paid homage by reason of being the best. For it was said: 'and it is broken by reason of being the best.' 'By reason of being the best' means: by reason of the state of being the best on account of being the foremost worthy of offerings in the world. Therefore, the Commentator said: 'One pays homage thinking: "This one is the foremost worthy of offerings in the world."' Even when one pays homage to a heretic, the refuge is not broken; how much more so to another. 'The division of going for refuge' means the classification of the going for refuge. And here, in connection with that classification, the non-breaking can also be shown easily; therefore, the showing of its non-breaking was done.

Ariyamaggo eva lokuttarasaraṇagamananti cattāri sāmaññaphalāni vipākaphalabhāvena vuttāni. Sabbadukkhakkhayoti sakalassa vaṭṭadukkhassa anuppādanirodho nibbānaṃ. Ettha ca kammasadisaṃ vipākaphalaṃ, tabbiparītaṃ ānisaṃsaphalanti daṭṭhabbaṃ. Yathā hi sālibījādīnaṃ phalāni taṃsadisāni vipakkāni nāma honti, vipākaniruttiñca labhanti, na mūlaṅkurapattakkhandhanāḷāni, evaṃ kusalākusalānaṃ phalāni arūpadhammabhāvena, sārammaṇabhāvena ca sadisāni vipakkāni nāma honti, vipākaniruttiñca labhanti, na tadaññāni kammanibbattānipi kammaasadisāni, tāni pana ānisaṃsāni nāma honti, ānisaṃsaniruttimattañca labhantīti. ‘‘Vuttañheta’’ntiādinā dhammapade aggidattabrāhmaṇavatthupāḷimāharitvā dasseti.

The noble path itself is the supramundane going for refuge; therefore, the four fruits of recluseship are spoken of as resultant fruit. The destruction of all suffering is Nibbāna, the non-arising and cessation of the entire suffering of the round of existence. Here it should be understood that the resultant fruit is similar to the kamma, while the fruit as a benefit is its opposite. For just as the fruits of rice seeds and so on, being similar to them, are called “ripened” and receive the designation “resultant,” but not the roots, sprouts, leaves, trunk, and stalk; so the fruits of wholesome and unwholesome kammas, being similar to them in being immaterial phenomena and having an object, are called “ripened” and receive the designation “resultant,” but not other things produced by kamma that are dissimilar to kamma. These, however, are called “benefits” and receive only the designation “benefit.” By “For this has been said,” etc., he adduces the Pāli text of the story of the brahmin Aggidatta in the Dhammapada to show this.

Yo cāti ettha ca-saddo byatireke, yo panāti attho. Tatrāyamadhippāyo – byatirekatthadīpane yadi ‘‘bahuṃ ve saraṇaṃ yanti, pabbatāni vanāni cā’’tiādinā (dha. pa. 188) vuttaṃ khemaṃ saraṇaṃ na hoti, na uttamaṃ saraṇaṃ, etañca saraṇamāgamma sabbadukkhā na pamuccati, evaṃ sati kiṃ nāma vatthu khemaṃ saraṇaṃ hoti, uttamaṃ saraṇaṃ, kiṃ nāma vatthuṃ saraṇamāgamma sabbadukkhā pamuccatīti ce?

In 'Yo ca' (“And who”), the particle 'ca' is used in the sense of contrast; the meaning is 'yo pana' (“But who”). Herein, this is the intention: in order to show the meaning of the contrast, if the refuge spoken of in the verse beginning, “Many people go for refuge to mountains and to forests” (Dhp 188), is not a secure refuge, not the supreme refuge, and by resorting to this refuge one is not freed from all suffering, this being so, what thing is a secure refuge, a supreme refuge? And by resorting to what thing as a refuge is one freed from all suffering? If one should ask thus:

Yo [Pg.184] ca buddhañca dhammañca, saṅghañca saraṇaṃ gato…pe…Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;

Etaṃ saraṇamāgamma, sabbadukkhā pamuccatīti. (dha. pa. 190-92);

But whoever has gone for refuge to the Buddha, the Dhamma, and the Sangha… This indeed is the secure refuge, this is the supreme refuge; having come to this refuge, one is freed from all suffering. (Dhp 190–92)

Evamīdisesu. Lokiyassa saraṇagamanassa aññatitthiyāvandanādinā kuppanato, calanato ca akuppaṃ acalaṃ lokuttarameva saraṇagamanaṃ pakāsetuṃ ‘‘cattāri ariyasaccāni, sammappaññāya passatī’’ti vuttaṃ. Vācāsiliṭṭhatthañcettha sammāsaddassa rassattaṃ. ‘‘Dukkha’’ntiādi ‘‘cattāri ariyasaccānī’’ti vuttassa sarūpadassanaṃ. Dukkhassa ca atikkamanti dukkhanirodhaṃ. Dukkhūpasamagāminanti dukkhanirodhagāmiṃ. ‘‘Eta’’nti ‘‘cattāri…pe… passatī’’ti (dha. pa. 190) evaṃ vuttaṃ lokuttarasaraṇagamanasaṅkhātaṃ ariyasaccadassanaṃ. Kho-saddo avadhāraṇattho padattayepi yojetabbo.

Thus it is in such cases. Because the worldly going for refuge is shakable and unsteady on account of paying homage to other sectarians and so on, in order to reveal the unshakable, immovable, supramundane going for refuge, it is said: “he sees the Four Noble Truths with right wisdom.” The shortening of the word 'sammā' here is for the sake of euphony. “Suffering,” etc., shows the nature of what is called “the Four Noble Truths.” 'And the overcoming of suffering' means the cessation of suffering. 'Leading to the appeasement of suffering' means leading to the cessation of suffering. 'This' refers to the seeing of the Noble Truths, which is designated as the supramundane going for refuge, spoken of thus: “he sees….” The particle 'kho' has the sense of determination and should be connected with all three phrases.

Niccato anupagamanādivasenāti ‘‘nicca’’nti aggahaṇādivasena, itinā niddisitabbehi to-saddamicchanti saddavidū. ‘‘Vuttañheta’’ntiādinā ñāṇavibhaṅgādīsu (ma. ni. 3.126; a. ni. 1.268) āgataṃ pāḷiṃ sādhakabhāvena āharati. Aṭṭhānanti janakahetupaṭikkhepo. Anavakāsoti paccayahetupaṭikkhepo. Ubhayenāpi kāraṇameva paṭikkhipati. Yanti yena kāraṇena. Diṭṭhisampannoti maggadiṭṭhiyā sampanno sotāpanno. Kañci saṅkhāranti catubhūmakesu saṅkhatasaṅkhāresu ekampi saṅkhāraṃ. Niccato upagaccheyyāti ‘‘nicco’’ti gaṇheyya. Sukhato upagaccheyyāti ‘‘ekantasukhī attā hoti arogo paraṃ maraṇā’’ti (dī. ni. 1.76) evaṃ attadiṭṭhivasena ‘‘sukho’’ti gaṇheyya, diṭṭhivippayuttacittena pana ariyasāvako pariḷāhavūpasamatthaṃ mattahatthiparittāsito cokkhabrāhmaṇo viya ukkārabhūmiṃ kañci saṅkhāraṃ sukhato upagacchati. Attavāre kasiṇādipaṇṇattisaṅgahaṇatthaṃ ‘‘saṅkhāra’’nti avatvā ‘‘dhamma’’nti vuttaṃ. Yathāha parivāre –

'By way of not approaching as permanent, etc.' means by way of not grasping as ‘permanent,’ etc. Grammarians desire the suffix '-to' for what is to be indicated by 'iti'. By “For this has been said,” etc., he adduces as evidence the Pāli text that comes in the Ñāṇavibhaṅga and other texts. 'It is impossible' is the rejection of a generative cause. 'There is no occasion' is the rejection of a conditional cause. By both, cause itself is rejected. 'That' means 'for which reason'. 'One endowed with view' means a stream-enterer, one endowed with the wisdom of the path. 'Any formation' means even a single formation among the conditioned formations in the four planes. 'Would approach as permanent' means 'would grasp it as permanent.' 'Would approach as pleasant' means 'would grasp it as pleasant' by way of the self-view expressed thus: “the self is exclusively happy and healthy after death.” But a noble disciple with a mind dissociated from views might approach some formation as pleasant for the sake of allaying affliction, just as the brahmin Cokkha, terrified by an elephant in musth, approached a rubbish heap. In the section on self, in order to include concepts such as kasinas, the word “phenomenon” is used instead of “formation.” As it is said in the Parivāra:

‘‘Aniccā sabbe saṅkhārā, dukkhānattā ca saṅkhatā;

Nibbānañceva paññatti, anattā iti nicchayā’’ti. (pari. 257);

“All formations are impermanent, and conditioned things are suffering and not-self; Nibbāna and concepts are determined as not-self.” (Pari. 257)

Imesu pana tīsupi vāresu ariyasāvakassa catubhūmakavaseneva paricchedo veditabbo, tebhūmakavaseneva vā. Yaṃ yañhi puthujjano ‘‘niccaṃ [Pg.185] sukhaṃ attā’’ti gāhaṃ gaṇhāti, taṃ taṃ ariyasāvako ‘‘aniccaṃ dukkhaṃ anattā’’ti gaṇhanto gāhaṃ viniveṭheti.

But in these three sections, the delimitation for the noble disciple should be understood by way of the four planes, or by way of the three planes. For whatever grasp an ordinary person takes up as ‘permanent, pleasant, self,’ that very grasp a noble disciple, by grasping it as ‘impermanent, suffering, not-self,’ unravels.

‘‘Mātara’’ntiādīsu janikā mātā, janako pitā, manussabhūto khīṇāsavo arahāti adhippeto. Kiṃ pana ariyasāvako tehi aññampi pāṇaṃ jīvitā voropeyyāti? Etampi aṭṭhānameva. Cakkavattirajjasakajīvitahetupi hi so taṃ jīvitā na voropeyya, tathāpi puthujjanabhāvassa mahāsāvajjatādassanatthaṃ ariyabhāvassa ca balavatāpakāsanatthaṃ evaṃ vuttanti daṭṭhabbaṃ. Paduṭṭhacittoti vadhakacittena padūsanacitto, padūsitacitto vā. Lohitaṃ uppādeyyāti jīvamānakasarīre khuddakamakkhikāya pivanamattampi lohitaṃ uppādeyya. Saṅghaṃ bhindeyyāti samānasaṃvāsakaṃ samānasīmāyaṃ ṭhitaṃ saṅghaṃ pañcahi kāraṇehi bhindeyya, vuttañhetaṃ ‘‘pañcahupāli ākārehi saṅgho bhijjati kammena, uddesena, voharanto, anussāvanena, salākaggāhenā’’ti (pari. 458) aññaṃ satthāranti ito aññaṃ titthakaraṃ ‘‘ayaṃ me satthā’’ti evaṃ gaṇheyya, netaṃ ṭhānaṃ vijjatīti attho. Bhavasampadāti sugatibhavena sampadā, idaṃ vipākaphalaṃ. Bhogasampadāti manussabhogadevabhogehi sampadā, idaṃ pana ānisaṃsaphalaṃ. ‘‘Vuttañheta’’ntiādinā devatāsaṃyuttādipāḷiṃ (saṃ. ni. 1.37) sādhakabhāvena dasseti.

In 'mother,' etc., by 'mother' is intended the one who gives birth; by 'father' is intended the one who begets; by 'arahant' is intended one who is a human being, whose taints are destroyed. But would a noble disciple deprive any other being of life? That too is impossible. For he would not deprive that being of life even for the sake of universal sovereignty or for his own life. Nevertheless, it should be understood that this is said to show the great faultiness of the state of a worldling and to proclaim the great power of the noble state. 'With a corrupt mind' means with a mind that is corrupting with a murderous intention, or a mind that has been corrupted. 'Would cause blood to flow' means would cause to arise on the living body of the Buddha even as much blood as a tiny fly could drink. 'Would split the Sangha' means he would split a Sangha dwelling in communion within the same boundary by five causes. For this has been said: “Upāli, the Sangha is split by five procedures: by a formal act, by recitation, by speaking, by an announcement, and by the taking of voting-slips” (Pari. 458). 'Another teacher' means he would accept another sectarian teacher, thinking, “This is my teacher.” The meaning is that this is impossible. 'Accomplishment in existence' is accomplishment by way of a good destination; this is the resultant fruit. 'Accomplishment in wealth' is accomplishment by way of human and divine wealth; this, however, is the fruit as a benefit. By “For this has been said,” etc., he adduces as evidence the Pāli text from the Devatāsaṃyutta, etc. (SN 1.37).

Gatā seti ettha se-iti nipātamattaṃ. Na te gamissanti apāyabhūminti te buddhaṃ saraṇaṃ gatā tannimittaṃ apāyaṃ na gamissanti. Mānusanti ca gāthābandhavasena visaññoganiddeso, manussesu jātanti attho. Devakāyanti devasaṅghaṃ, devapuraṃ vā ‘‘devānaṃ kāyo samūho etthā’’ti katvā.

In 'gatā se,' 'se' is merely a particle. 'They will not go to a plane of misery': because they have gone for refuge to the Buddha, for that reason they will not go to a plane of misery. 'Mānusaṃ': this is an unconnected designation due to the metrical requirements of the verse; the meaning is 'born among humans.' 'Devakāyaṃ': the assembly of devas, or the city of devas, taking it as 'the body (kāya), the group of devas, is here.'

‘‘Aparampī’’tiādinā saḷāyatanavagge moggallānasaṃyutte (saṃ. ni. 4.341) āgataṃ aññampi phalamāha, aparampi phalaṃ mahāmoggallānattherena vuttanti attho. Aññe deveti asaraṇaṅgate deve. Dasahi ṭhānehīti dasahi kāraṇehi. ‘‘Dibbenā’’tiādi tassarūpadassanaṃ. Adhigaṇhantīti abhibhavanti atikkamitvā tiṭṭhanti. ‘‘Esa nayo’’ti iminā ‘‘sādhu kho devānaminda dhammasaraṇagamanaṃ hotī’’ti (saṃ. ni. 4.341) suttapadaṃ atidisati. Velāmasuttaṃ [Pg.186] nāma aṅguttaranikāye navanipāte jātigottarūpabhogasaddhāpaññādīhi mariyādavelātikkantehi uḷārehi guṇehi samannāgatattā velāmanāmakassa bodhisattabhūtassa caturāsītisahassarājūnaṃ ācariyabrāhmaṇassa dānakathāpaṭisaññuttaṃ suttaṃ (a. ni. 9.20) tattha hi karīsassa catutthabhāgappamāṇānaṃ caturāsītisahassasaṅkhyānaṃ suvaṇṇapātirūpiyapātikaṃsapātīnaṃ yathākkamaṃ rūpiyasuvaṇṇa hiraññapūrānaṃ, sabbālaṅkārapaṭimaṇḍitānaṃ, caturāsītiyā hatthisahassānaṃ caturāsītiyā assasahassānaṃ, caturāsītiyā rathasahassānaṃ, caturāsītiyā dhenusahassānaṃ, caturāsītiyā kaññāsahassānaṃ, caturāsītiyā pallaṅkasahassānaṃ, caturāsītiyā vatthakoṭisahassānaṃ, aparimāṇassa ca khajjabhojjādibhedassa āhārassa pariccajanavasena sattamāsādhikāni sattasaṃvaccharāni nirantaraṃ pavattavelāmamahādānato ekassa sotāpannassa dinnadānaṃ mahapphalataraṃ, tato sataṃsotāpannānaṃ dinnadānato ekassa sakadāgāmino, tato ekassa anāgāmino, tato ekassa arahato, tato ekassa paccekabuddhassa, tato sammāsambuddhassa, tato buddhappamukhassa saṅghassa dinnadānaṃ mahapphalataraṃ, tato cātuddisaṃ saṅghaṃ uddissa vihārakaraṇaṃ, tato saraṇagamanaṃ mahapphalataranti ayamattho pakāsito. Vuttañhetaṃ –

By 'Furthermore,' etc., he states another fruit mentioned in the Moggallāna Saṃyutta in the Saḷāyatanavagga (SN 40.10); the meaning is that the Venerable Mahāmoggallāna spoke of another fruit. 'Other devas' means devas who have not gone for refuge. 'By ten things' means by ten reasons. 'By divine,' etc., is the demonstration of their nature. 'They surpass' means they overcome, they stand having transcended. By 'This is the method,' he applies this by extension to the sutta passage: 'It is good, O Inda of the devas, to go for refuge to the Dhamma' (SN 40.10). The Velāmasutta is a sutta in the Book of the Nines in the Aṅguttara Nikāya (AN 9.20) concerning the account of the giving of the brahmin Velāma, the teacher of eighty-four thousand kings, who was a bodhisatta. Because he was endowed with lofty qualities such as birth, clan, form, wealth, faith, and wisdom that surpassed all limits, it is clarified there that a gift given to a single stream-enterer is more fruitful than the great Velāma-donation—which was given continuously for seven years and more than seven months and consisted of eighty-four thousand gold, silver, and bronze bowls, each measuring a quarter of a karīsa, filled respectively with silver, gold, and bullion; eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand milk-cows, eighty-four thousand maidens, and eighty-four thousand couches, all adorned with every kind of ornament; eighty-four thousand koṭis of cloths; and an immeasurable amount of food of the kinds to be eaten and consumed. More fruitful than a gift to a hundred stream-enterers is one to a single once-returner; more fruitful than that, to a single non-returner; more fruitful than that, to a single arahant; more fruitful than that, to a single paccekabuddha; more fruitful than that, to a Sammāsambuddha; more fruitful than that is a gift given to the Sangha headed by the Buddha; more fruitful than that is the building of a monastery for the Sangha of the four quarters; and more fruitful than that is going for refuge. This is the meaning that is clarified. For it is said:

‘‘Yaṃ gahapati velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalataraṃ, yo ca sataṃ diṭṭhisampannānaṃ bhojeyya, yo cekaṃ sakadāgāmiṃ bhojeyya, idaṃ tato mahapphalatara’’ntiādi (a. ni. 9.20).

'Householder, as to that great gift that the brahmin Velāma gave, if one were to feed one person accomplished in view, this would be more fruitful than that. And if one were to feed a hundred persons accomplished in view, and then to feed one once-returner, this would be more fruitful still,' and so on (AN 9.20).

Iminā ca ukkaṭṭhaparicchedato lokuttarasseva saraṇagamanassa phalaṃ dassitanti veditabbaṃ. Tathā hi velāmasuttaṭṭhakathāyaṃ vuttaṃ ‘‘saraṇaṃ gaccheyyāti ettha maggenāgataṃ anivattanasaraṇaṃ adhippetaṃ, apare panāhu ‘attānaṃ niyyātetvā dinnattā saraṇagamanaṃ tato mahapphalatara’nti vutta’’nti (a. ni. aṭṭha. 3.9.20) kūṭadantasuttaṭṭhakathāyaṃ pana vakkhati ‘‘yasmā ca saraṇagamanaṃ nāma tiṇṇaṃ ratanānaṃ jīvitapariccāgamayaṃ puññakammaṃ saggasampattiṃ deti, tasmā mahapphalatarañca mahānisaṃsatarañcāti veditabba’’nti (dī. ni. aṭṭha. 1.350, 351) iminā pana [Pg.187] nayena lokiyassāpi saraṇagamanassa phalaṃ idha dassitamevāti gahetabbaṃ. Ācariyadhammapālattherenapi (dī. ni. ṭī. 1.250) hi ayamevattho icchitoti viññāyati idha ceva aññāsu ca majjhimāgamaṭīkādīsu avisesatoyeva vuttattā, ācariyasāriputtattherenāpi ayamattho abhimato siyā sāratthadīpaniyaṃ, (sārattha. ṭī. verañjakaaṇḍavaṇṇanā.15) aṅguttaraṭīkāyañca tadubhayasādhāraṇavacanato. Apare pana vadanti ‘‘kūṭadantasuttaṭṭhakathāyampi (dī. ni. ṭī. 1.249) lokuttarasseva saraṇagamanassa phalaṃ vutta’’nti, tadayuttameva tathā avuttattā. ‘‘Yasmā…pe… detī’’ti hi tadubhayasādhāraṇakāraṇavasena tadubhayassāpi phalaṃ tattha vuttanti. Velāmasuttādīnanti ettha ādisaddena (a. ni. 4.34; itivu. 90) aggappasādasuttachattamāṇavakavimānādīnaṃ (vi. va. 886 ādayo) saṅgaho daṭṭhabbo.

By this supreme distinction, it should be understood that the fruit of supramundane going for refuge alone is shown. For so it is said in the commentary to the Velāma Sutta: 'By "he might go for refuge" is intended the non-reverting refuge attained by way of the path. But others say it is said to be of greater fruit because it is given by surrendering oneself.' But in the commentary to the Kūṭadanta Sutta it will be said: 'Because going for refuge is a meritorious deed consisting in the sacrifice of one's life for the Three Jewels and it yields the attainment of heaven, it should be understood to be of greater fruit and greater benefit.' By this principle, however, it should be understood that the fruit of mundane going for refuge is also shown here. For it is known that this very meaning was intended by the Elder Ācariya Dhammapāla, because it is stated without distinction here and in other places such as the subcommentaries on the Majjhima Nikāya. This meaning might also have been approved by the Elder Ācariya Sāriputta, as seen in the Sāratthadīpanī and the Aṅguttara-ṭīkā, because of the statement common to both. But others say that in the commentary to the Kūṭadanta Sutta too the fruit of only supramundane going for refuge is stated. This is inappropriate, since it is not stated thus. For by the reason common to both, 'Because… it yields…,' it should be understood that the fruit of both is stated there. In 'the Velāmasutta, etc.,' the word 'etc.' should be understood as including the Aggappasāda Sutta, the Chattamāṇavaka-vimāna, and so on.

Aññāṇaṃ nāma vatthuttayassa guṇānamajānanaṃ tattha sammoho. Saṃsayo nāma ‘‘buddho nu kho, na nu kho’’tiādinā (dī. ni. aṭṭha. 2.216) vicikicchā. Micchāñāṇaṃ nāma vatthuttayassa guṇānaṃ aguṇabhāvaparikappanena viparītaggāho. Ādisaddena anādarāgāravādīnaṃ saṅgaho. Saṃkilissatīti saṃkiliṭṭhaṃ malīnaṃ bhavati. Na mahājutikantiādipi saṃkilesapariyāyo eva. Tattha na mahājutikanti na mahujjalaṃ, aparisuddhaṃ apariyodātanti attho. Na mahāvipphāranti na mahānubhāvaṃ, apaṇītaṃ anuḷāranti attho. Sāvajjoti taṇhādiṭṭhādivasena sadoso. Tadeva phalavasena vibhāvetuṃ ‘‘aniṭṭhaphalo’’ti vuttaṃ, sāvajjattā akantiphalo hotīti attho. Lokiyasaraṇagamanaṃ sikkhāsamādānaṃ viya agahitakālaparicchedaṃ jīvitapariyantameva hoti, tasmā tassa khandhabhedena bhedo, so ca taṇhādiṭṭhādivirahitattā adosoti āha ‘‘anavajjo kālakiriyāya hotī’’ti. Soti anavajjo saraṇagamanabhedo. Satipi anavajjatte iṭṭhaphalopi na hoti, pageva aniṭṭhaphalo avipākattā. Na hi taṃ akusalaṃ hoti, atha kho bhedanamattanti adhippāyo. Bhavantarepīti aññasmimpi bhave.

'Ignorance' is not knowing the qualities of the threefold object; it is delusion about it. 'Doubt' is uncertainty (vicikicchā), as in 'Is he the Buddha or not?' and so on. 'Wrong knowledge' is a perverse grasp, imagining the qualities of the threefold object to be non-qualities. By the word 'etc.' are included disrespect, lack of reverence, and so on. 'It is defiled' means it becomes stained, sullied. 'Not of great lustre,' etc., are also synonyms for defilement. Herein, 'not of great lustre' means not very bright, impure, not cleansed. 'Not of great pervasion' means not of great power, inferior, not lofty. 'Blameworthy' means faulty by way of craving, views, and so on. To show this in terms of its fruit, it is said to be 'of undesirable fruit'; the meaning is that because it is blameworthy, it has a disagreeable fruit. Mundane going for refuge, like the undertaking of the training rules, has no undertaken time period and lasts only for life. Therefore, it is broken with the breakup of the aggregates. And since this breaking is free from craving, views, and so on, it is faultless. Thus the commentator says: 'it is blameless at the time of death.' 'That' is the blameless breaking of the going for refuge. Although it is blameless, it does not have a desirable fruit, still less an undesirable one, because it is without result. For it is neither wholesome nor unwholesome, but is, it is intended, a mere breaking. 'In another existence' means in another state of being.

Dharasaddassa dvikammikattā ‘‘upāsaka’’nti idampi kammameva, tañca kho ākāraṭṭhāneti atthamattaṃ dassetuṃ ‘‘upāsako ayanti evaṃ dhāretū’’ti [Pg.188] vuttaṃ. Dhāretūti ca upadhāretūti attho. Upadhāraṇañcettha jānanamevāti dasseti ‘‘jānātū’’ti iminā. Upāsakavidhikosallatthanti upāsakabhāvavidhānakosallatthaṃ. Ko upāsakoti sarūpapucchā, kiṃ lakkhaṇo upāsako nāmāti vuttaṃ hoti. Kasmāti hetupucchā, kena pavattinimittena upāsakasaddo tasmiṃ puggale niruḷhoti adhippāyo. Tenāha ‘‘kasmā upāsakoti vuccatī’’ti. Saddassa hi abhidheyye pavattinimittameva tadatthassa tabbhāvakāraṇaṃ. Kimassa sīlanti vatasamādānapucchā, kīdisaṃ assa upāsakassa sīlaṃ, kittakena vatasamādānenāyaṃ sīlasampanno nāma hotīti attho. Ko ājīvoti kammasamādānapucchā, ko assa sammāājīvo, kena kammasamādānena assa ājīvo sambhavatīti pucchati, so pana micchājīvassa parivajjanena hotīti micchājīvopi vibhajīyati. Kā vipattīti tadubhayesaṃ vippaṭipattipucchā, kā assa upāsakassa sīlassa, ājīvassa ca vipattīti attho. Sāmaññaniddiṭṭhe hi sati anantarasseva vidhi vā paṭisedho vāti anantarassa gahaṇaṃ. Kā sampattīti tadubhayesameva sammāpaṭipattipucchā, kā assa upāsakassa sīlassa, ājīvassa ca sampattīti vuttanayena attho. Sarūpavacanatthādisaṅkhātena pakārena kiratīti pakiṇṇaṃ, tadeva pakiṇṇakaṃ, anekākārena pavattaṃ atthavinicchayanti attho.

Because the root 'dhar' takes two objects, 'upāsakaṃ' is also an object, and since this is in the place of a predicate, to show the bare meaning, it is said: 'Let him bear in mind thus: "This is a lay follower."' 'Let him bear in mind' means 'let him know.' That understanding here is simply knowing is shown by the word 'let him know.' 'For the sake of skill in the method of a lay follower' means for the sake of skill in the procedure for the state of a lay follower. 'Who is a lay follower?' is a question about his nature; what is said is, 'What is the characteristic of one called a lay follower?' 'Why?' is a question about the cause; the intention is, 'By what causal basis has the word "lay follower" become established for that person?' Hence the commentator says, 'Why is he called a lay follower?' For the causal basis for the application of a word to its referent is the very reason for that thing's being so. 'What is his virtue?' is a question about the undertaking of vows; the meaning is, 'What kind of virtue does this lay follower have? By undertaking how many vows is this one called accomplished in virtue?' 'What is his livelihood?' is a question about the undertaking of work; he asks, 'What is his right livelihood? By undertaking what work does his livelihood come about?' And since that comes about by the avoidance of wrong livelihood, wrong livelihood is also analyzed. 'What is his failure?' is a question about wrong practice in regard to both; the meaning is, 'What is the failure in this lay follower's virtue and livelihood?' For when something is stated generally, what follows immediately is either a rule or a prohibition, hence the one that follows immediately is taken. 'What is his accomplishment?' is a question about right practice in regard to both; the meaning is, 'What is the accomplishment in this lay follower's virtue and livelihood?' in the way stated. It is called 'miscellaneous' (pakiṇṇaṃ) because it analyzes (kirati) in a way designated by its nature, wording, meaning, etc. That itself is the miscellaneous section (pakiṇṇaka); the meaning is the determination of the meaning that proceeds in many ways.

Yo kocīti khattiyabrāhmaṇādīsu yo koci, iminā padena akāraṇamettha jātiādivisesoti dasseti, ‘‘saraṇagato’’ti iminā pana saraṇagamanamevettha pamāṇanti. ‘‘Gahaṭṭho’’ti ca iminā āgārikesveva upāsakasaddo niruḷho, na pabbajjūpagatesūti. Tamatthaṃ mahāvaggasaṃyutte mahānāmasuttena (saṃ. ni. 5.1033) sādhento ‘‘vuttañheta’’ntiādimāha. Tattha yatoti buddhādisaraṇagamanato. Mahānāmāti attano cūḷapituno sukkodanassa puttaṃ mahānāmaṃ nāma sakyarājānaṃ bhagavā ālapati. Ettāvatāti ettakena buddhādisaraṇagamanena upāsako nāma hoti, na jātiādīhi kāraṇehīti adhippāyo. Kāmañca tapussabhallikānaṃ viya dvevācikaupāsakabhāvopi atthi, so pana tadā vatthuttayābhāvato kadāciyeva hotīti sabbadā pavattaṃ tevācikaupāsakabhāvaṃ [Pg.189] dassetuṃ ‘‘saraṇagato’’ti vuttaṃ. Tepi hi pacchā tisaraṇagatā eva, na cettha sambhavati aññaṃ paṭikkhipitvā ekaṃ vā dve vā saraṇagato upāsako nāmāti imamatthampi ñāpetuṃ evaṃ vuttanti daṭṭhabbaṃ.

As for 'Yo koci' (Whoever): among Khattiyas, Brahmins, and so on, 'yo koci' means any person whatsoever. By this phrase, it is shown that here, in the matter of taking refuge, distinctions of caste and so on are not a reason. But by this text, 'saraṇagato' (gone for refuge), it is shown that in this matter, the going for refuge alone is the standard. And by this phrase, 'gahaṭṭho' (a householder), it is shown that the term 'upāsaka' is established only for householders, not for those who have gone forth into homelessness. To establish that meaning by the Mahānāma Sutta in the Mahāvagga Saṃyutta, the commentator said the words beginning with 'Vuttañhetaṃ' (For it has been said). Therein, 'yato' (from when) means: because of going for refuge to the Buddha and so on. As for 'Mahānāma': the Blessed One addresses the Sakyan king named Mahānāma, the son of His own paternal uncle, Sukkodana. As for 'ettāvatā' (to this extent): by this much, that is, by going for refuge to the Buddha and so on, one is called an 'upāsaka', not by reasons such as caste; this is the intention. And although there is the state of being a two-declaration upāsaka, like that of Tapussa and Bhallika, that, however, occurs only sometimes, because at that time there was an absence of the three objects of refuge. Therefore, to show the state of being a three-declaration upāsaka, which occurs at all times, 'saraṇagato' was said. For they too later went for the threefold refuge indeed. And it should be understood that it was said thus in order to make this meaning known as well: it is not possible here for one who has gone for refuge to one or two jewels, having rejected another, to be called an 'upāsaka'.

Upāsanatoti teneva saraṇagamanena, tattha ca sakkaccakāritāya gāravabahumānādiyogena payirupāsanato, iminā katvatthaṃ dasseti. Tenāha ‘‘so hī’’tiādi.

As for 'upāsanato' (because of attending upon): by that very going for refuge, and in regard to them, because of attending upon them by acting with reverence and by being endowed with respect, great esteem, and so on. By this, the agent-meaning of the word 'upāsaka' is shown. Therefore, the commentator said the words beginning with 'so hi' (For he...).

Veramaṇiyoti ettha veraṃ vuccati pāṇātipātādidussīlyaṃ, tassa maṇanato hananato vināsanato veramaṇiyo nāma, pañca viratiyo viratipadhānattā tassa sīlassa. Tathā hi udāhaṭe mahānāmasutte vuttaṃ ‘‘pāṇātipātā paṭivirato hotī’’tiādi (saṃ. ni. 5.1033) ‘‘yathāhā’’tiādinā sādhakaṃ, sarūpañca dasseti yathā taṃ uyyānapālassa ekeneva udakapatiṭṭhānapayogena ambasecanaṃ, garusinānañca. Yathāha ambavimāne (vi. va. 1151 ādayo) –

Here, in 'veramaṇiyo' (abstentions): the state of immorality, such as destroying life, is called 'vera' (enmity). Because it destroys that state, they are called 'veramaṇī'. The five abstinences are meant, because that virtue has abstinence as its principal feature. Indeed, for that reason, it is said in the cited Mahānāma Sutta, beginning with 'pāṇātipātā paṭivirato hoti' (he abstains from destroying life). By the words beginning with 'yathāha' (as it is said), it shows the proof and its nature. Just as for a gardener, by a single application of providing water, both the watering of the mango tree and the bathing of the teacher occur. As it is said in the Ambavimāna:

‘‘Ambo ca sitto samaṇo ca nhāpito,Mayā ca puññaṃ pasutaṃ anappakaṃ;

Iti so pītiyā kāyaṃ, sabbaṃ pharati attano’’ti.[‘‘Ambo ca siñcato āsi, samaṇo ca nahāpito;

Bahuñca puññaṃ pasutaṃ, aho saphalaṃ jīvita’’nti. (idha ṭīkāyaṃ mūlapāṭho)]

“The mango tree was watered, and the ascetic was bathed; and much merit was acquired by me. Oh, how fruitful is life!”

Evamīdisesu. Ettāvatāti ettakena pañcaveraviratimattena.

Thus it should be understood in such cases. As for 'ettāvatā' (by this much): by this much, merely by the abstinence from the five enmities.

Micchāvaṇijjāti ayuttavaṇijjā, na sammāvaṇijjā, asāruppavaṇijjakammānīti attho. Pahāyāti akaraṇeneva pajahitvā. Dhammenāti dhammato anapetena, tena micchāvaṇijjakammena ājīvanato aññampi adhammikaṃ ājīvanaṃ paṭikkhipati. Samenāti avisamena, tena kāyavisamādiduccaritaṃ vajjetvā kāyasamādinā sucaritena ājīvanaṃ dasseti. ‘‘Vuttañheta’’ntiādinā pañcaṅguttarapāḷimāharitvā sādhakaṃ, sarūpañca dasseti. Vāṇijānaṃ ayanti vaṇijjā, yassa kassaci vikkayo, itthiliṅgapadametaṃ. Satthavaṇijjāti āvudhabhaṇḍaṃ katvā vā kāretvā vā [Pg.190] yathākataṃ paṭilabhitvā vā tassa vikkayo. Sattavaṇijjāti manussavikkayo. Maṃsavaṇijjāti sūnakārādayo viya migasūkarādike posetvā maṃsaṃ sampādetvā vikkayo. Majjavaṇijjāti yaṃ kiñci majjaṃ yojetvā tassa vikkayo. Visavaṇijjāti visaṃ yojetvā, saṅgahetvā vā tassa vikkayo. Tattha satthavaṇijjā paroparodhanimittatāya akaraṇīyāti vuttā, sattavaṇijjā abhujissabhāvakaraṇato, maṃsavaṇijjā vadhahetuto, majjavaṇijjā pamādaṭṭhānato, visavaṇijjā parūpaghātakāraṇato.

As for 'micchāvaṇijjā' (wrong trade): it means unsuitable trade, not right trade; the meaning is unsuitable trading activities. As for 'pahāya' (having abandoned): having given it up simply by not doing it. As for 'dhammena' (righteously): not deviating from the Dhamma. By that word, it rejects unrighteous livelihood other than livelihood by the act of wrong trade. As for 'samena' (evenly): not unevenly. By that word, having avoided bodily unevenness and other misconduct, it shows a livelihood of good conduct, such as bodily evenness. By the words beginning with 'Vuttañhetaṃ' (For it has been said), having brought the Pāḷi of the Aṅguttara Nikāya, the Fives, it shows the proof and the nature of the trade. The word 'vaṇijjā' is so called because it is 'the goods of merchants'; it means the selling by anyone, and this is a feminine gender word. As for 'satthavaṇijjā' (trade in weapons): it is the selling of weapons, having made them oneself, having had them made, or having obtained them ready-made. As for 'sattavaṇijjā' (trade in beings): it is the selling of human beings. As for 'maṃsavaṇijjā' (trade in meat): it is the selling of meat, having reared deer, pigs, and so on, and having produced the meat, like butchers and others. As for 'majjavaṇijjā' (trade in intoxicants): it is the selling of any kind of intoxicant, having prepared it. As for 'visavaṇijjā' (trade in poison): it is the selling of poison, having prepared or collected it. Among these, trade in weapons is said to be something that should not be done because it is a cause for oppressing others. Trade in beings is said to be something that should not be done because it causes the state of being a slave. Trade in meat is said to be something that should not be done because it is a cause for killing. Trade in intoxicants is said to be something that should not be done because it is a basis for heedlessness. Trade in poison is said to be something that should not be done because it is a cause for destroying others.

Tassevāti yathāvuttassa pañcaveramaṇilakkhaṇassa sīlassa ceva pañcamicchāvaṇijjādippahānalakkhaṇassa ājīvassa ca paṭiniddeso. Vipattīti bhedo, pakopo ca. Evaṃ sīlaājīvavipattivasena upāsakassa vipattiṃ dassetvā assaddhiyādivasenapi dassento ‘‘apicā’’tiādimāha. Yāyāti assaddhiyādivippaṭipattiyā. Caṇḍāloti nīcadhammajātikaṭṭhena upāsakacaṇḍālo. Malanti malīnaṭṭhena upāsakamalaṃ. Patikiṭṭhoti lāmakaṭṭhena upāsakanihīno. Sāpissāti sāpi assaddhiyādivippaṭipatti assa upāsakassa vipattīti veditabbā. Kā panāyanti vuttaṃ ‘‘te cā’’tiādi. Upāsakacaṇḍālasuttaṃ, (a. ni. 5.175) upāsakaratanasuttañca pañcaṅguttare. Tattha buddhādīsu, kammakammaphalesu ca saddhāvipariyāyo micchāvimokkho assaddhiyaṃ, tena samannāgato assaddho. Yathāvuttasīlavipattiājīvavipattivasena dussīlo. ‘‘Iminā diṭṭhādinā idaṃ nāma maṅgalaṃ hotī’’ti evaṃ bālajanaparikappitena kotūhalasaṅkhātena diṭṭhasutamutamaṅgalena samannāgato kotūhalamaṅgaliko. Maṅgalaṃ paccetīti diṭṭhamaṅgalādibhedaṃ maṅgalameva pattiyāyati no kammanti kammassakataṃ no pattiyāyati. Ito ca bahiddhāti ito sabbaññubuddhasāsanato bahiddhā bāhirakasamaye. Ca-saddo aṭṭhānapayutto, sabbattha ‘‘assaddho’’tiādīsu yojetabbo. Dakkhiṇeyyaṃ pariyesatīti duppaṭipannaṃ dakkhiṇārahasaññī gavesati. Tatthāti bahiddhā bāhirakasamaye. Pubbakāraṃ karotīti paṭhamataraṃ dānamānanādikaṃ kusalakiriyaṃ karoti, bāhirakasamaye paṭhamataraṃ kusalakiriyaṃ katvā pacchā sāsane karotīti vuttaṃ hotīti[Pg.191]. Tatthāti vā tesaṃ bāhirakānaṃ titthiyānantipi vadanti. Ettha ca dakkhiṇeyyapariyesanapubbakāre ekaṃ katvā pañca dhammā veditabbā.

Tassevāti is a re-indication of that same virtue characterized by the five abstinences as previously stated, and of the livelihood characterized by abandoning the five wrong trades and so forth. Vipattīti means breaking and corruption. Thus, having shown the downfall of a lay follower by way of the corruption of virtue and livelihood, wishing to show it also by way of lack of faith and so forth, the commentator said the words beginning with apicā. Yāyāti means by misconduct such as lack of faith. Caṇḍāloti means a lay follower who is an outcaste (upāsakacaṇḍālo) in the sense of having a base nature. Malanti means the defilement of a lay follower (upāsakamalaṃ) in the sense of being stained. Patikiṭṭhoti means a base lay follower (upāsakanihīno) in the sense of being vile. Sāpissāti means: that misconduct such as lack of faith should also be known as the downfall of that lay follower. Because it should be asked, 'What is this downfall?', the words beginning with te cā were spoken. The Upāsakacaṇḍālasutta and the Upāsakaratanasutta were spoken by the Blessed One in the Pañcaṅguttara. Therein, the perversion of faith in the Buddha and so forth, and in kamma and its results, which is a wrong inclination, is faithlessness (assaddhiyaṃ); one endowed with that is faithless (assaddho). By way of the corruption of virtue and livelihood as previously stated, one is unvirtuous (dussīlo). One endowed with auspicious signs seen, heard, and sensed, which are called superstition and are contrived by foolish people thus, 'By this seen thing, etc., this is an auspicious sign,' is one who believes in superstitious omens (kotūhalamaṅgaliko). Maṅgalaṃ pacceti means one believes only in auspicious signs of the kinds seen, etc.; no kammaṃ means one does not believe in the ownership of kamma. Ito ca bahiddhā means outside this dispensation of the Omniscient Buddha, in the doctrine of outsiders. The particle ca is employed in an unsuitable place; it should be connected everywhere with the words beginning with assaddho. Dakkhiṇeyyaṃ pariyesati means one searches for one who practices wrongly, having the perception that they are worthy of offerings. Tatthā means in the doctrine of outsiders. Pubbakāraṃ karoti means one performs a meritorious action such as giving and honoring first. The intended meaning is that having first performed a meritorious action in the doctrine of outsiders, one afterwards performs it in the dispensation. Alternatively, they say that tatthā means 'for those outsiders, the heretics.' And here, by taking the seeking of the worthy of offerings and the prior action as one, five things are to be understood.

Assāti upāsakassa. Sīlasampadāti yathāvuttena pañcaveramaṇilakkhaṇena sīlena sampadā. Ājīvasampadāti pañcamicchāvaṇijjādippahānalakkhaṇena ājīvena sampadā. Evaṃ sīlasampadāājīvasampadāvasena upāsakassa sampattiṃ dassetvā saddhādivasenapi dassento ‘‘ye cassā’’tiādimāha. Ye ca pañca dhammā, tepi assa sampattīti yojanā. Dhammehīti guṇehi. Catunnaṃ parisānaṃ ratijananaṭṭhena upāsakova ratanaṃ upāsakaratanaṃ. Guṇasobhākittisaddasugandhatādīhi upāsakova padumaṃ upāsakapadumaṃ. Tathā upāsakapuṇḍarīkaṃ. Sesaṃ vipattiyaṃ vuttavipariyāyena veditabbaṃ.

Assā means: of the lay follower. Sīlasampadāti means: accomplishment in virtue characterized by the five abstinences as previously stated. Ājīvasampadāti means: accomplishment in livelihood characterized by abandoning the five wrong trades and so forth. Thus, having shown the accomplishment of a lay follower by way of accomplishment in virtue and livelihood, showing it also by way of faith and so forth, the commentator said the words beginning with ye cassā. The connection should be made thus: 'Whatever five things there are, those are also his accomplishment.' Dhammehīti means: by qualities. In the sense of generating delight in the four assemblies, the lay follower himself is a jewel; hence, upāsakaratanaṃ (a lay follower who is a jewel). Because of virtue, beauty, the sound of fame, the fragrance of good repute, and so forth, the lay follower himself is a lotus; hence, upāsakapadumaṃ (a lay follower who is a lotus). Likewise, upāsakapuṇḍarīkaṃ (a lay follower who is a white lotus). The rest should be understood by way of the opposite of what was stated in the section on downfall.

Nigaṇṭhīnanti nigaṇṭhasamaṇīnaṃ. Ādimhīti paṭhamatthe. Ucchagganti ucchuaggaṃ ucchukoṭi. Tathā veḷagganti etthāpi. Koṭiyanti pariyantakoṭiyaṃ, pariyantattheti attho. Ambilagganti ambilakoṭṭhāsaṃ. Tathā tittakagganti etthāpi. Vihāraggenāti ovarakakoṭṭhāsena ‘‘imasmiṃ gabbhe vasantānaṃ idaṃ nāma phalaṃ pāpuṇātī’’tiādinā taṃtaṃvasanaṭṭhānakoṭṭhāsenāti attho. Pariveṇaggenāti etthāpi eseva nayo. Aggeti ettha upayogavacanassa ekārādeso, vacanavipallāso vā, katvā-saddo ca sesoti vuttaṃ ‘‘ādiṃ katvā’’ti. Bhāvatthe tā-saddoti dasseti ‘‘ajjabhāva’’nti iminā, ajjabhāvo ca nāma tasmiṃ dhammassavanasamaye dharamānakatāpāpuṇakabhāvo. Tadā hi taṃ nissayavasena dharamānataṃ nimittaṃ katvā taṃdivasanissitaaruṇuggamanato paṭṭhāya yāva puna aruṇuggamanā etthantare ajjasaddo pavattati, tasmā tasmiṃ samaye dharamānakatāsaṅkhātaṃ ajjabhāvaṃ ādiṃ katvāti attho daṭṭhabbo. Ajjatanti vā ajjaicceva attho tā-saddassa sakatthavuttito yathā ‘‘devatā’’ti, ayaṃ ācariyānaṃ mati. Evaṃ paṭhamakkharena dissamānapāṭhānurūpaṃ atthaṃ dassetvā idāni tatiyakkharena dissamānapāṭhānurūpaṃ atthaṃ dassetuṃ ‘‘ajjadaggeti vā pāṭho’’tiādi vuttaṃ. Āgamamattattā dakāro padasandhikaro. Ajjāti hi nepātikamidaṃ padaṃ. Tenāha ‘‘ajja agganti attho’’ti.

Nigaṇṭhīnanti means: of the female Nigaṇṭha ascetics. Ādimhīti means: in the first sense. Ucchagganti means: the tip of the sugarcane, the end of the sugarcane. Likewise also here in veḷaggaṃ. Koṭiyanti means: at the final end; the meaning is 'in the sense of the end.' Ambilagganti means: the sour portion. Likewise also here in tittakaggaṃ. Vihāraggenāti means: by the portion of a cell; the meaning is by the portion of that particular dwelling place, as in: 'for those dwelling in this chamber, this fruit is obtained,' and so on. Here also in pariveṇaggena, this same method should be seen. Here in agge, there is the substitution of 'e' for the accusative case ending, or a change of number, and the word katvā is remaining; therefore, it is said ādiṃ katvā. He shows that the suffix tā is in the sense of 'state' with this phrase ajjabhāva. And ajjabhāvo is the state of being present and attainable at that time of hearing the Dhamma. For then, having made the state of being present a sign by way of dependence on that day, the word ajja is current in the interval from the sunrise dependent on that day until the next sunrise. Therefore, the meaning should be understood as: 'having made a beginning with the state of being today,' which is described as the state of being present at that time. Alternatively, ajjataṃ has the meaning of just ajja, because the suffix tā expresses its own meaning, as in devatā. This is the opinion of the teachers. Thus, having shown the meaning corresponding to the reading that appears with the first letter, now in order to show the meaning corresponding to the reading that appears with the third letter, the words beginning with ajjadaggeti vā pāṭho were spoken. Because it is merely an augment, the letter d is a euphonic connective. For this word ajja is an indeclinable particle. Therefore he said: 'The meaning is ajja agga.'

‘‘Pāṇo’’ti idaṃ paramatthato jīvitindriye eva, ‘‘pāṇupeta’’nti ca karaṇattheneva samāsoti ñāpetuṃ ‘‘yāva me jīvitaṃ pavattati, tāva [Pg.192] upeta’’nti āha. Upeti upagacchatīti hi upeto, pāṇehi karaṇabhūtehi upeto pāṇupetoti attho ācariyehi abhimato. Iminā ca ‘‘pāṇupetanti idaṃ padaṃ tassa saraṇagamanassa āpāṇakoṭikatādassana’’nti imamatthaṃ vibhāveti. ‘‘Pāṇupeta’’nti hi iminā yāva me pāṇā dharanti, tāva saraṇaṃ upeto, upento ca na vācāmattena, na ca ekavāraṃ cittuppādamattena, atha kho pāṇānaṃ pariccajanavasena yāvajīvaṃ upetoti āpāṇakoṭikatā dassitā. ‘‘Tīhi…pe… gata’’nti idaṃ ‘‘saraṇaṃ gata’’nti etassa atthavacanaṃ. ‘‘Anaññasatthuka’’nti idaṃ pana antogadhāvadhāraṇena, aññatthāpohanena ca nivattetabbatthadassanaṃ. Ekacco kappiyakārakasaddassa attho upāsakasaddassa vacanīyopi bhavatīti vuttaṃ ‘‘upāsakaṃ kappiyakāraka’’nti, attasanniyyātanasaraṇagamanaṃ vā sandhāya evaṃ vuttanti daṭṭhabbaṃ. Evaṃ ‘‘pāṇupeta’’nti iminā nītatthato dassitaṃ tassa saraṇagamanassa āpāṇakoṭikataṃ dassetvā evaṃ vadanto panesa rājā ‘‘jīvitena saha vatthuttayaṃ paṭipūjento saraṇagamanaṃ rakkhāmī’’ti adhippāyaṃ vibhāvetīti neyyatthato vibhāvitaṃ tassa rañño adhippāyaṃ vibhāvento ‘‘ahañhī’’tiādimāha. Tattha hi-saddo samatthane, kāraṇatthe vā, tena imāya yuttiyā, iminā vā kāraṇena upāsakaṃ maṃ bhagavā dhāretūti ayamattho pakāsito.

The word 'life' (pāṇo), in the ultimate sense, is just the life faculty. And to show that 'endowed with life' (pāṇupetaṃ) is a compound in the instrumental sense, the Commentator says: 'As long as my life continues, so long am I endowed.' Indeed, one who approaches (upeti, upagacchati) is 'endowed' (upeto). The meaning intended by the teachers is: 'endowed with life' (pāṇupeto) means endowed with life as the instrument. By this he clarifies the meaning that the phrase 'endowed with life' is a demonstration that his going for refuge lasts for life. For by this 'endowed with life,' it is shown that he has gone for refuge for as long as his life lasts. And in going, it is not by mere words, nor by a single arising of thought, but by way of surrendering his life he has gone for as long as he lives. Thus it is shown to last for life. 'Gone by the three...' etc. is an explanation of the meaning of 'gone for refuge.' 'Having no other teacher,' however, is a demonstration of the state to be rejected by means of an implicit restriction and the exclusion of another. It is said, 'a lay follower, one who makes things allowable,' because sometimes the meaning of the word kappiyakāraka can also be a designation for the word upāsaka. Or it should be seen that this was said with reference to the going for refuge that is the entrusting of oneself. Thus, having shown by the phrase 'endowed with life' the definitive meaning that his going for refuge lasts for life, this king, in speaking thus, reveals his intention: 'I will protect my going for refuge by venerating the three objects along with my life.' Therefore, clarifying the king's intention, which is to be inferred, the Commentator says, 'For I...' Therein, the particle hi is for connection or in the sense of reason. Thereby this meaning is disclosed: 'By this logic,' or 'for this reason, may the Blessed One remember me as a lay follower.'

Accayanaṃ sādhumariyādaṃ atikkamma madditvā pavattanaṃ accayo, kāyikādiajjhācārasaṅkhāto dosoti āha ‘‘aparādho’’ti, acceti abhibhavitvā pavattati etenāti vā accayo, kāyikādivītikkamassa pavattanako akusaladhammasaṅkhāto doso eva, so ca aparajjhati etenāti aparādhoti vuccati. So hi aparajjhantaṃ purisaṃ abhibhavitvā pavattati. Tenāha ‘‘atikkamma abhibhavitvā pavatto’’ti. Dhammanti dasarājadhammaṃ. Vitthāro panetassa mahāhaṃsajātakādīhi vibhāvetabbo. Caratīti ācarati karoti. Dhammenevāti dhammato anapeteneva, anapetakusaladhammenevāti attho. Tenāha ‘‘na pitughātanādinā adhammenā’’ti. ‘‘Paṭiggaṇhātū’’ti etassa adhivāsanaṃ sampaṭicchatūti saddato attho, adhippāyato pana [Pg.193] atthaṃ dassetuṃ ‘‘khamatū’’ti vuttaṃ. Puna akaraṇamettha saṃvaroti dasseti ‘‘puna evarūpassā’’tiādinā. ‘‘Aparādhassā’’tiādi aññamaññaṃ vevacanaṃ.

A transgression (accayo) is an occurrence that, having transgressed and crushed the proper conduct of the good, is a fault described as misconduct of body, etc. Thus he says 'offense' (aparādho). Or, a transgression (accayo) is that by which one transgresses, overpowering. It is just the fault, described as an unwholesome state, that causes the violation of bodily conduct, etc. And it is called an 'offense' (aparādho) because one offends by means of it. For it occurs, overpowering the person who is offending. Therefore he says: 'having transgressed and overpowered, it occurred.' Dhammaṃ means the ten royal virtues. Its detailed explanation should be clarified by means of the Mahāhaṃsa Jātaka and others. Carati means he practices, he does. Dhammeneva means by the Dhamma itself, not deviating from the Dhamma; the meaning is, not deviating from wholesome Dhamma. Therefore he says: 'not by wrong principles such as patricide.' The literal meaning of paṭiggaṇhātu is 'may he consent, may he accept.' But to show the meaning by way of intention, 'may he forgive' is said. He shows that restraint herein is not doing it again by saying 'of such a kind again,' etc. Aparādhassa, etc., are synonyms for one another.

251. ‘‘Yathādhammo ṭhito, tathevā’’ti imināpi yathā-saddassa anurūpatthamāha, sādhusamāciṇṇakusaladhammānurūpanti attho. Paṭisaddassa anatthakataṃ dasseti ‘‘karosī’’ti iminā. Paṭikammaṃ karosītipi vadanti. Yathādhammaṃ paṭikaraṇaṃ nāma katāparādhassa khamāpanamevāti āha ‘‘khamāpesīti vuttaṃ hotī’’ti. ‘‘Paṭiggaṇhāmā’’ti etassa adhivāsanaṃ sampaṭicchāmāti atthaṃ dasseti ‘‘khamāmā’’ti iminā. Vuddhi hesāti ettha ha-kāro padasiliṭṭhatāya āgamo, hi-saddo vā nipātamattaṃ. Esāti yathādhammaṃ paṭikiriyā, āyatiṃ saṃvarāpajjanā ca. Tenāha ‘‘yo accayaṃ…pe… āpajjatī’’ti. Sadevakena lokena ‘‘saraṇa’’nti araṇīyato upagantabbato tathāgato ariyo nāmāti vuttaṃ ‘‘buddhassa bhagavato’’ti. Vineti satte etenāti vinayo, sāsanaṃ. Vaddhati saggamokkhasampatti etāyāti vuddhi. Katamā pana sā, yā ‘‘esā’’ti niddiṭṭhā vuddhīti codanamapanetuṃ ‘‘yo accaya’’ntiādi vuttanti sambandhaṃ dasseti ‘‘katamā’’tiādinā, yā ayaṃ saṃvarāpajjanā, sā ‘‘esā’’ti niddiṭṭhā vuddhi nāmāti attho. ‘‘Yathādhammaṃ paṭikarotī’’ti idaṃ āyatiṃ saṃvarāpajjanāya pubbakiriyādassananti viññāpanatthaṃ ‘‘yathādhammaṃ paṭikaritvā āyatiṃ saṃvarāpajjanā’’ti vuttaṃ. Esā hi ācariyānaṃ pakati, yadidaṃ yena kenaci pakārena adhippāyantaraviññāpanaṃ, etapadena pana tassāpi paṭiniddeso sambhavati ‘‘yathādhammaṃ paṭikarotī’’ tipi paṭiniddisitabbassa dassanato. Keci pana ‘‘yathādhammaṃ paṭikarotī’ti idaṃ pubbakiriyāmattasseva dassanaṃ, na paṭiniddisitabbassa. ‘Āyatiñca saṃvaraṃ āpajjatī’ti idaṃ pana paṭiniddisitabbassevāti viññāpanatthaṃ evaṃ vutta’’nti vadanti, tadayuttameva khamāpanassāpi vuddhihetubhāvena ariyūpavāde vuttattā. Itarathā hi khamāpanābhāvepi āyatiṃ saṃvarāpajjanāya eva ariyūpavādāpagamanaṃ vuttaṃ siyā, na ca pana vuttaṃ, tasmā vuttanayeneva attho veditabboti.

251. By 'As one is established in the Dhamma, so...' also, he states the meaning of the word yathā as 'in conformity with'; the meaning is 'in conformity with the well-practiced wholesome Dhamma of the good.' He shows the lack of separate meaning of the prefix paṭi by the word karosi. They also say paṭikammaṃ karosi, 'you make amends.' He says that making amends in accordance with the Dhamma is just the asking for forgiveness for an offense committed; thus it is said, 'he asked for forgiveness.' By the word khamāma, 'we forgive,' he shows the meaning of paṭiggaṇhāma as 'we consent, we accept.' In vuddhi hesā, the letter 'h' is an augment for euphonic purposes, or the particle hi is a mere expletive. Esā refers to the action of making amends in accordance with the Dhamma and the undertaking of future restraint. Therefore he says: 'Whoever, having seen a transgression... undertakes restraint in the future.' Because he should be gone to for refuge and approached by the world with its devas, the Tathāgata is called a noble one. Thus it is said 'of the Buddha, the Blessed One.' One disciplines beings by means of this, thus it is the Discipline (vinayo), the Teaching. The attainment of heaven and liberation grows by means of this, thus it is growth (vuddhi). To remove the objection, 'But what is that growth indicated by esā?' he shows the connection by saying, 'Whoever, having seen a transgression...,' etc. The meaning is: that undertaking of restraint is the growth indicated by esā. In order to make it known that 'he makes amends in accordance with the Dhamma' is a demonstration of the preliminary action for undertaking future restraint, it is said, 'having made amends in accordance with the Dhamma, one undertakes future restraint.' For this is the nature of the teachers, that is, the making known of another intention by some means or other. But by this phrase ['he makes amends...'], a reference back to that [undertaking of restraint] is also possible, because 'he makes amends in accordance with the Dhamma' is also something that can be referred back to. But some say: 'It was said thus to make it known that "he makes amends in accordance with the Dhamma" is only a demonstration of the preliminary action, not of what is to be referred back to, but "and he undertakes future restraint" is what is to be referred back to.' That is incorrect, because asking for forgiveness has also been stated as a cause for growth in the case of reviling the noble ones. Otherwise, even in the absence of asking for forgiveness, the removal of the reviling of the noble ones would have been stated as occurring by the mere undertaking of future restraint, but it was not stated. Therefore, the meaning should be understood in the way that has been stated.

Kasmā pana ‘‘yāya’’ntiādinā dhammaniddeso dassito, nanu pāḷiyaṃ ‘‘yo accaya’’ntiādinā puggalaniddeso katoti codanaṃ sodhetuṃ ‘‘desanaṃ panā’’tiādi āraddhaṃ. Puggalādhiṭṭhānaṃ karontoti puggalādhiṭṭhānadhammadesanaṃ [Pg.194] karonto. Puggalādhiṭṭhānāpi hi puggalādhiṭṭhānadhammadesanā, puggalādhiṭṭhānapuggaladesanāti duvidhā hoti. Ayametthādhippāyo – kiñcāpi ‘‘vuddhi hesā’’tiādinā dhammādhiṭṭhānadesanā āraddhā, tathāpi puna puggalādhiṭṭhānaṃ karontena ‘‘yo accaya’’ntiādinā puggalādhiṭṭhānadesanā āraddhā desanāvilāsavasena, veneyyajjhāsayavasena cāti. Tadubhayavaseneva hi dhammādhiṭṭhānādibhedena catubbidhā desanā.

In order to resolve the objection, 'Furthermore, why was the exposition of the Dhamma shown with “yāyaṃ,” etc.? In the Pāḷi, was not the exposition of the person made by the Blessed One with “yo accayaṃ,” etc.?' the passage beginning 'desanaṃ pana' was begun. 'Making the person the basis' means making a teaching of the Dhamma based on the person. Indeed, a teaching based on the person is twofold: a teaching of the Dhamma based on the person, and a teaching about the person based on the person. This is the intention here: that although a teaching based on the Dhamma was begun by the Blessed One with 'vuddhi hesā,' etc., nevertheless, by again making the person the basis, a teaching based on the person was begun by the Blessed One with 'yo accayaṃ,' etc., by way of the grace of the teaching and by way of the disposition of the trainees. Indeed, it is by way of both of these that the teaching is fourfold, with the divisions of being based on the Dhamma, etc.

252. Vacasāyatteti vacasā āyatte. Vācāpaṭibandhatteti vadanti, taṃ ‘‘so hī’’tiādinā viruddhaṃ viya dissati. Vacasāyattheti pana vācāpariyosānattheti attho yutto osānakaraṇatthassa sāsaddassa vasena sāyasaddanipphattito yathā ‘‘dāyo’’ti. Evañhi samatthanavacanampi upapannaṃ hoti. Gamanāya kataṃ vācāpariyosānaṃ katvā vuttattā tasmiṃyeva atthe vattatīti. Handasaddañhi codanatthe, vacasaggatthe ca icchanti. ‘‘Handa dāni bhikkhave āmantayāmī’’tiādīsu (dī. ni. 2.218; saṃ. ni. 1.186) hi codanatthe, ‘‘handa dāni apāyāmī’’tiādīsu (jā. 2.22.843) vacasaggatthe, vacasaggo ca nāma vācāvissajjanaṃ, tañca vācāpariyosānamevāti daṭṭhabbaṃ. Dukkarakiccavasena bahukiccatāti āha ‘‘balavakiccā’’ti. ‘‘Avassaṃ kattabbaṃ kiccaṃ, itaraṃ karaṇīyaṃ. Paṭhamaṃ vā kattabbaṃ kiccaṃ, pacchā kattabbaṃ karaṇīyaṃ. Khuddakaṃ vā kiccaṃ, mahantaṃ karaṇīya’’ntipi udānaṭṭhakathādīsu (udā. aṭṭha. 15) vuttaṃ. Yaṃ-taṃ-saddānaṃ niccasambandhattā, gamanakālajānanato, aññakiriyāya ca anupayuttattā ‘‘tassa kālaṃ tvameva jānāsī’’ti vuttaṃ. Idaṃ vuttaṃ hoti ‘‘tayā ñātaṃ gamanakālaṃ tvameva ñatvā gacchāhī’’ti. Atha vā yathā kattabbakiccaniyojane ‘‘imaṃ jāna, imaṃ dehi, imaṃ āharā’’ti (pāci. 88, 93) vuttaṃ, tathā idhāpi tayā ñātaṃ kālaṃ tvameva jānāsi, gamanavasena karohīti gamane niyojetīti dassetuṃ ‘‘tvameva jānāsī’’ti pāṭhaseso vuttoti daṭṭhabbaṃ. ‘‘Tikkhattuṃ padakkhiṇaṃ katvā’’tiādi yathāsamāciṇṇaṃ pakaraṇādhigatamattaṃ dassetuṃ vuttaṃ. Tattha padakkhiṇanti pakārato kataṃ dakkhiṇaṃ. Tenāha ‘‘tikkhattu’’nti. Dasanakhasamodhānasamujjalanti dvīsu hatthesu jātānaṃ dasannaṃ nakhānaṃ samodhānena ekībhāvena samujjalantaṃ, tena dvinnaṃ karatalānaṃ samaṭṭhapanaṃ [Pg.195] dasseti. Añjalinti hatthapuṭaṃ. Añjati byattiṃ pakāseti etāyāti añjali. Añju-saddañhi byattiyaṃ, alipaccayañca icchanti saddavidū. Abhimukhovāti sammukho eva, na bhagavato piṭṭhiṃ dassetvāti attho. Pañcappatiṭṭhitavandanānayo vutto eva.

252. Vacasāyatta means 'connected with speech.' Some teachers say it means 'bound by speech,' but that appears to conflict with the passage beginning 'so hī.' However, the meaning 'at the conclusion of speech' for vacasāyatte is more suitable, because the word sāya is formed from the word sā, which has the sense of bringing to an end, as in the word dāyo. Indeed, in this way, the supporting statement is also appropriate. Because it is spoken after having made the conclusion of speech for the purpose of going, it refers to that very meaning. Indeed, teachers accept the word handa in the sense of urging and in the sense of dismissing speech. For in passages such as 'Come now, bhikkhus, I address you,' it is in the sense of urging; in passages such as 'Come now, I will depart,' it is in the sense of dismissing speech. And dismissing speech is the release of speech, which should be seen as the very conclusion of speech. He says 'balavakiccā' (a compelling task) because having many duties is due to having difficult tasks. It is also said in the Udāna Commentary and elsewhere: 'A duty (kicca) is what must be done; an obligation (karaṇīya) is what is other than that. Or a duty is what should be done first; an obligation is what should be done afterwards. Or a duty is a small matter; an obligation is a great one.' Because the words yaṃ and taṃ are always correlated, because it is a matter of knowing the time for departure, and because it is not used for any other action, it is said: 'You yourself know the time for that.' This is what is said: 'You yourself, having known the time for departure known by you, should go.' Alternatively, just as in assigning a duty to be done it is said, 'Know this, give this, bring this,' so too here, it should be seen that the remainder of the text, 'you yourself know,' was stated to show that he is urging him in the matter of going by saying, 'You yourself know the time known by you; act by way of going.' 'Having circumambulated him three times' and so on is stated to show what is understood from the treatise as being the customary practice. Here, padakkhiṇa means keeping to the right done in a special way; hence he says 'three times.' 'Shining with the ten nails brought together' means shining with the unification, the state of being one, of the ten nails on the two hands; by this he shows the placing together of the two palms. Añjali is the cupped hands. It is an añjali because one clarifies or manifests (añjati) with it. Indeed, experts in grammar accept the word añju in the sense of manifestation and the suffix -ali. 'Facing him' means directly facing, that is, not showing one's back to the Blessed One. The method of veneration with the five-point prostration has already been stated.

253. Imasmiṃyeva attabhāve vipaccanakānaṃ attano pubbe katakusalamūlānaṃ khaṇanena khato, tesameva upahananena upahato, padadvayenapi tassa kammāparādhameva dasseti pariyāyavacanattā padadvayassa. Kusalamūlasaṅkhātapatiṭṭhābhedanena khatūpahatabhāvaṃ dassetuṃ ‘‘bhinnapatiṭṭho jāto’’ti vuttaṃ. Patiṭṭhā, mūlanti ca atthato ekaṃ. Patiṭṭhahati sammattaniyāmokkamanaṃ etāyāti hi patiṭṭhā, tassa kusalūpanissayasampadā, sā kiriyāparādhena bhinnā vināsitā etenāti bhinnapatiṭṭho. Tadeva vitthārento ‘‘tathā’’tiādimāha. Yathā kusalamūlasaṅkhātā attano patiṭṭhānajātā, tathā anena raññā attanāva attā khato khanitoti yojanā. Khatoti hi idaṃ idha kammavasena siddhaṃ, pāḷiyaṃ pana kattuvasenāti daṭṭhabbaṃ. Padadvayassa pariyāyattā ‘‘upahato’’ti idha na vuttaṃ.

253. In this very existence, by the digging up of his own wholesome roots made previously that were to ripen, he is ruined (khato); by the striking down of those very same roots, he is destroyed (upahato). By the two words, it shows only the offense of that kamma, because the two words are synonyms. To show the state of being ruined and destroyed by the breaking of the foundation called 'wholesome roots,' it is said, 'he has become one with a broken foundation.' 'Foundation' and 'root' are one in meaning. For a foundation (patiṭṭhā) is that by which one becomes established (patiṭṭhahati) in the entry into the fixed course of rightness; that is his asset of wholesome decisive support. Since that foundation has been broken, destroyed, by this one through the offense of the deed, he is 'one with a broken foundation.' Elaborating on that very thing, he says 'tathā,' etc. The construction is: just as his own foundation, called the wholesome roots, has not come to be, so by this king has he himself been ruined, dug up. For here this 'khato' is formed in the passive voice, but in the Pāḷi text it should be seen as in the active voice. Because the two words are synonyms, 'upahato' is not stated here.

‘‘Rāgo rajo na ca pana reṇu vuccatī’’tiādi (mahāni. 209; cūḷani. 74) vacanato rāgadosamohāva idha rajo nāmāti vuttaṃ ‘‘rāgarajādivirahita’’nti. Vītasaddassa vigatapariyāyataṃ dasseti ‘‘vigatattā’’ti iminā. Dhammesu cakkhunti catusaccadhammesu pavattaṃ tesaṃ dassanaṭṭhena cakkhuṃ. Dhammesūti vā heṭṭhimesu tīsu maggadhammesu. Cakkhunti sotāpattimaggasaṅkhātaṃ ekaṃ cakkhuṃ, samudāyekadesavasena ādhāratthasamāsoyaṃ, na tu niddhāraṇatthasamāso. So hi sāsanaganthesu, sakkataganthesu ca sabbattha paṭisiddhoti. Dhammamayanti samathavipassanādhammena nibbattaṃ, iminā ‘‘dhammena nibbattaṃ cakkhu dhammacakkhū’’ti atthamāha. Apica dhammamayanti sīlāditividhadhammakkhandhoyeva maya-saddassa sakatthe pavattanato, anena ‘‘dhammoyeva cakkhu dhammacakkhū’’ti atthamāha. Aññesu ṭhānesūti aññesu suttapadesesu, etena yathāpāṭhaṃ tividhatthataṃ dasseti. Idha pana sotāpattimaggassevetaṃ adhivacanaṃ, tasmimpi anadhigate aññesaṃ vattabbatāyeva abhāvatoti adhippāyo.

Because of the statement, 'Passion is a defilement (rajo), but it is not called dust (reṇu)' (Mnd 209; Cnd 74), passion, hatred, and delusion are here called 'defilement' (raja); thus it was said, 'devoid of the defilement of passion, etc.' With 'because of being devoid,' he shows that the word 'vīta' is a synonym for 'departed' (vigata). 'The eye in the dhammas' means the eye that arises in relation to the dhammas of the Four Noble Truths, in the sense of seeing them. Alternatively, 'in the dhammas' refers to the dhammas of the three lower paths. 'The eye' means the one eye called the path of stream-entry. This is a locative compound based on the whole and its part, not an eliminative compound, for that is everywhere rejected in the texts of the Teaching and in Sanskrit texts. 'Made of Dhamma' means produced by the Dhamma of serenity and insight; with this he states the meaning: 'The eye produced by the Dhamma is the Dhamma-eye.' Moreover, 'made of Dhamma' means the threefold aggregate of Dhamma beginning with virtue, since the word 'maya' functions in its own sense; with this he states the meaning: 'The Dhamma itself is the eye, the Dhamma-eye.' 'In other places' means in other sutta passages; with this he shows the threefold meaning according to the text. Here, however, this is a designation for the path of stream-entry alone. The intention is that since this has not been attained, there is no reason at all to speak of the others.

Idāni [Pg.196] ‘‘khatāyaṃ bhikkhave rājā’’tiādipāṭhassa suviññeyyamadhippāyaṃ dassento ‘‘idaṃ vuttaṃ hotī’’tiādimāha. Tattha nābhavissāti sace na abhavissatha, evaṃ satīti attho. Atīte hi idaṃ kālātipattivacanaṃ, na anāgateti daṭṭhabbaṃ. Esa nayo sotāpattimaggaṃ patto abhavissāti etthāpi. Nanu ca maggapāpuṇanavacanaṃ bhavissamānattā anāgatakālikanti? Saccaṃ aniyamite, idha pana ‘‘idhevāsane nisinno’’ti niyamitattā atītakālikamevāti veditabbaṃ. Idañhi bhagavā rañño āsanā vuṭṭhāya acirapakkantasseva avocāti. Pāpamittasaṃsaggenāti devadattena, devadattaparisāsaṅkhātena ca pāpamittena saṃsaggato. Assāti sotāpattimaggassa. ‘‘Evaṃ santepī’’tiādinā pāṭhānāruḷhaṃ vacanāvasesaṃ dasseti. Tasmāti saraṇaṃ gatattā muccissatīti sambandho. ‘‘Mama ca sāsanamahantatāyā’’ti pāṭho yutto, katthaci pana ca-saddo na dissati, tattha so luttaniddiṭṭhoti daṭṭhabbaṃ. Na kevalaṃ saraṇaṃ gatattāyeva muccissati, atha kho yattha esa pasanno, pasannākārañca karoti, tassa ca tividhassapi sāsanassa uttamatāyāti hi saha samuccayena attho adhippetoti.

Now, wishing to show the easily understandable intention of the text beginning 'Ruined is this king, O bhikkhus,' he says, 'This is what is meant,' etc. Therein, 'he would not have been' means: if it had not been so. For this is a conditional past statement, not a future one; this should be understood. This same method should be understood here also: 'he would have attained the path of stream-entry.' But is not the statement about attaining the path a future matter, since it is something that will be? True, when it is not specified. But here, since it is specified by 'while sitting on this very seat,' it should be known as being in the past tense only. For the Blessed One said this when the king had risen from his seat and had not been gone for long. 'Through association with a bad friend' means: because of his association with Devadatta, and with the bad friend called Devadatta's assembly. 'Of it' means: of the path of stream-entry. With 'Even so,' etc., he shows the remainder of the statement that is not included in the text. 'Therefore' is connected thus: because he has gone for refuge, he will be freed. The reading 'and because of the greatness of my Teaching' is suitable. In some places, however, the word 'and' is not seen; there it should be understood as having been elided. He will be freed not only because he has gone for refuge, but indeed also because of where he has placed his confidence and the way he has shown his confidence, and because of the supreme nature of this threefold Teaching. This is the intended meaning, together with the conjunction.

‘‘Yathā nāmā’’tiādi dukkarakammavipākato sukarena muccanena upamādassanaṃ. Kocīti koci puriso. Kassacīti kassaci purisassa, ‘‘vadha’’nti ettha bhāvayoge kammatthe sāmivacanaṃ. Pupphamuṭṭhimattena daṇḍenāti pupphamuṭṭhimattasaṅkhātena dhanadaṇḍena. Mucceyyāti vadhakammadaṇḍato mucceyya, daṇḍenāti vā nissakkatthe karaṇavacanaṃ ‘‘sumuttā mayaṃ tena mahāsamaṇenā’’tiādīsu (dī. ni. 2.232; cūḷava. 437) viya, pupphamuṭṭhimattena dhanadaṇḍato, vadhadaṇḍato ca mucceyyāti attho. Lohakumbhiyanti lohakumbhinarake. Tattha hi tadanubhavanakānaṃ sattānaṃ kammabalena lohamayā mahatī kumbhī nibbattā, tasmā taṃ ‘‘lohakumbhī’’ti vuccati. Uparimatalato adho patanto, heṭṭhimatalato uddhaṃ gacchanto, ubhayathā pana saṭṭhivassasahassāni honti. Vuttañca –

The words beginning 'Just as' are the showing of a simile about being freed easily from the result of a difficult kamma. 'Someone' means some person. 'Of someone' means of some person; here, in 'for execution,' the genitive is used in the sense of the object in connection with a verbal noun. 'With a penalty of a mere handful of flowers' means with a monetary penalty reckoned as a mere handful of flowers. 'He would be freed' means he would be freed from the penalty for the act of execution. Alternatively, 'by the penalty' is an instrumental of release, as in 'we are well freed from that great ascetic' (DN 16; Vv 5:437); the meaning is that he would be freed from the monetary penalty of a mere handful of flowers and from the penalty of execution. 'In the iron cauldron' means in the Iron Cauldron hell. For there, through the power of their kamma, a great cauldron made of iron comes into being for the beings who experience that; therefore it is called the 'Iron Cauldron.' Falling from the upper level to the bottom, and rising from the lower level to the top—altogether it takes sixty thousand years. And it is said:

‘‘Saṭṭhivassasahassāni, paripuṇṇāni sabbaso;

Niraye paccamānānaṃ, kadā anto bhavissatī’’ti. (pe. va. 802;

jā. 1.4.54);

“For us being cooked in hell, sixty thousand years have been fully completed in every way; when will there be an end?” (Pv IV.1.15; Ja 497)

‘‘Heṭṭhimatalaṃ [Pg.197] patvā, uparimatalaṃ pāpuṇitvā muccissatī’’ti vadanto imamatthaṃ dīpeti – yathā aññe seṭṭhiputtādayo aparāparaṃ adho patantā, uddhaṃ gacchantā ca anekāni vassasatasahassāni tattha paccanti, na tathā ayaṃ, ayaṃ pana rājā yathāvuttakāraṇena ekavārameva adho patanto, uddhañca gacchanto saṭṭhivassasahassāniyeva paccitvā muccissatīti. Ayaṃ pana attho kuto laddhoti anuyogaṃ pariharanto ‘‘idampi kira bhagavatā vuttamevā’’ti āha. Kirasaddo cettha anussavanattho, tena bhagavatā vuttabhāvassa ācariyaparamparato suyyamānataṃ, imassa ca atthassa ācariyaparamparābhatabhāvaṃ dīpeti. Atha pāḷiyaṃ saṅgītaṃ siyāti codanamapaneti ‘‘pāḷiyaṃ pana na āruḷha’’nti iminā, pakiṇṇakadesanābhāvena pāḷiyamanāruḷhattā pāṭhabhāvena na saṅgītanti adhippāyo. Pakiṇṇakadesanā hi pāḷiyamanāruḷhāti aṭṭhakathāsu vuttaṃ.

Saying, “Having reached the lowest level and attained the highest level, he will be liberated,” he explains this meaning: unlike other sons of bankers and the like, who fall down and rise up again and again, being tormented there for many hundreds of thousands of years, this is not the case for this king. Rather, this king, for the aforementioned reason, falling down and rising up just once, will be tormented for only sixty thousand years and then be liberated. But from where was this meaning obtained? Warding off the inquiry, he says, “This, it seems, was also spoken by the Blessed One.” Here, the word ‘kira’ has the sense of hearsay, indicating that its being spoken by the Blessed One has been heard through the lineage of teachers, and that this meaning has been transmitted through that same lineage. Then, with “But it has not been included in the Pāli,” he refutes the objection that it should have been recited in the Pāli canon. The intention is that because it is a scattered teaching, it is not included in the Pāli, and therefore was not recited as part of the text. For it is stated in the commentaries that scattered teachings are not included in the Pāli.

Yadi anantare attabhāve narake paccati, evaṃ sati imaṃ desanaṃ sutvā ko rañño ānisaṃso laddhoti kassaci āsaṅkā siyāti tadāsaṅkānivattanatthaṃ codanaṃ uddharitvā pariharituṃ ‘‘idaṃ panā’’tiādi vuttaṃ. ‘‘Ayañhī’’tiādinā niddālābhādikaṃ diṭṭhadhammikasamparāyikaṃ anekavidhaṃ mahānisaṃsaṃ sarūpato niyametvā dasseti. Ettha hi ‘‘ayaṃ…pe… niddaṃ labhatī’’ti iminā niddālābhaṃ dasseti, tadā kāyikacetasikadukkhāpagatabhāvañca niddālābhasīsena, ‘‘tiṇṇaṃ…pe… akāsī’’ti iminā tiṇṇaṃ ratanānaṃ mahāsakkārakiriyaṃ, ‘‘pothujjanikāya…pe… nāhosī’’ti iminā sātisayaṃ pothujjanikasaddhāpaṭilābhaṃ dassetīti evamādi diṭṭhadhammiko, ‘‘anāgate…pe… parinibbāyissatī’’ti iminā pana ukkaṃsato samparāyiko dassito, anavasesato pana aparāparesu bhavesu aparimāṇoyeva samparāyiko veditabbo.

If, in the immediate next existence, he is tormented in hell, some might doubt what benefit the king could have gained by hearing this teaching. To dispel such doubt, the objection is raised and refuted with the phrase, “But this…” and so on. With “Indeed, this…” and so forth, the various great benefits—both in this present life and pertaining to future lives—such as gaining sleep, are defined in their own nature and shown. Herein, “this… obtains sleep” indicates the gaining of sleep, and under the heading of gaining sleep, also the removal of physical and mental suffering. “For the Three… he made” shows the great veneration paid to the Three Jewels. “Of an ordinary person… was not” indicates the attainment of a faith that is extraordinary for a worldling. Thus, these and so on are the benefits in this present life. “In the future… will attain final Nibbāna,” however, shows the benefit pertaining to future lives in the highest degree. Moreover, in successive future existences without remainder, the benefit pertaining to future lives is to be understood as immeasurable.

Tattha madhurāyāti madhurarasabhūtāya. Ojavantiyāti madhurarasassāpi sārabhūtāya ojāya ojavatiyā. Puthujjane bhavā pothujjanikā. Pañca māre visesato jitavāti vijitāvī, parūpadesavirahatā cettha visesabhāvo. Paccekaṃ abhisambuddhoti paccekabuddho, anācariyako hutvā sāmaññeva sambodhiṃ abhisambuddhoti attho. Tathā hi ‘‘paccekabuddhā sayameva bujjhanti, na pare bodhenti, attharasameva [Pg.198] paṭivijjhanti, na dhammarasaṃ. Na hi te lokuttaradhammaṃ paññattiṃ āropetvā desetuṃ sakkonti, mūgena diṭṭhasupino viya, vanacarakena nagare sāyitabyañjanaraso viya ca nesaṃ dhammābhisamayo hoti, sabbaṃ iddhisamāpattipaṭisambhidāpabhedaṃ pāpuṇantī’’ti (su. ni. aṭṭha. 1.khaggavisāṇasuttavaṇṇanā; apa. aṭṭha. 1.90, 91) aṭṭhakathāsu vuttaṃ.

Therein, madhurāya means: being of a sweet taste. Ojavantiyā means: possessing nutritive essence, being the core even of that sweet taste. Puthujjane bhavā means: arising among worldlings, hence pothujjanikā. One who has specially conquered the five Māras is a vijitāvī (conqueror); and here, the special quality is being free from instructing others. One who has individually awakened to the truth is a paccekabuddho (one enlightened for himself); the meaning is that, being without a teacher, he awakens to enlightenment by himself. For so it is said in the commentaries: “Paccekabuddhas awaken by themselves; they do not enlighten others. They penetrate only the essence of the meaning, not the essence of the teaching. For they are not able to teach by applying concepts to the supramundane Dhamma. Their realization of the Dhamma is like a dream seen by a mute person, or like the taste of a curry in the city for a forest-dweller. They attain all the varieties of psychic powers, meditative attainments, and analytical knowledges.”

Etthāha – yadi rañño kammantarāyābhāve tasmiṃyeva āsane dhammacakkhu uppajjissatha, atha kathaṃ anāgate paccekabuddho hutvā parinibbāyissati. Yadi ca anāgate paccekabuddho hutvā parinibbāyissati, atha kathaṃ tasmiṃyeva āsane dhammacakkhu uppajjissatha, nanu ime sāvakabodhipaccekabodhiupanissayā bhinnanissayā dvinnaṃ bodhīnaṃ asādhāraṇabhāvato. Asādhāraṇā hi etā dve yathākkamaṃ pañcaṅgadvayaṅgasampattiyā, abhinīhārasamiddhivasena, pāramīsambharaṇakālavasena, abhisambujjhanavasena cāti? Nāyaṃ virodho ito paratoyevassa paccekabodhisambhārānaṃ sambharaṇīyattā. Sāvakabodhiyā bujjhanakasattāpi hi asati tassā samavāye kālantare paccekabodhiyā bujjhissanti tathābhinīhārassa sambhavatoti. Apare pana bhaṇanti – ‘‘paccekabodhiyāyevāyaṃ rājā katābhinīhāro. Katābhinīhārāpi hi tattha niyatimappattā tassa ñāṇassa paripākaṃ anupagatattā satthu sammukhībhāve sāvakabodhiṃ pāpuṇissantīti bhagavā ‘sacāyaṃ bhikkhave rājā’tiādimavoca, mahābodhisattānameva ca ānantariyaparimutti hoti, na itaresaṃ bodhisattānaṃ. Tathā hi paccekabodhiyaṃ niyato samāno devadatto cirakālasambhūtena lokanāthe āghātena garutarāni ānantariyakammāni pasavi, tasmā kammantarāyena ayaṃ idāni asamavetadassanābhisamayo rājā paccekabodhiniyāmena anāgate vijitāvī nāma paccekabuddho hutvā parinibbāyissatī’’ti daṭṭhabbaṃ, yuttataramettha vīmaṃsitvā gahetabbaṃ.

Here someone might say: If there were no karmic obstacle for the king, the Dhamma-eye would have arisen for him on that very seat; so how is it that in the future he will become a Paccekabuddha and attain Parinibbāna? And if in the future he will become a Paccekabuddha and attain Parinibbāna, how could the Dhamma-eye have arisen for him on that very seat? Are not the supportive conditions for a disciple's enlightenment and for a Paccekabuddha's enlightenment different, since the two enlightenments are distinct? For these two are indeed distinct in sequence with respect to: the accomplishment of five factors and two factors respectively; the fulfillment of the aspiration; the time for accumulating the perfections; and the mode of awakening. This is not a contradiction, for the requisites for Paccekabodhi are to be accumulated by him only after this. For even beings capable of awakening to a disciple's enlightenment may, in the absence of the right conditions for it, awaken at another time to a Paccekabuddha's enlightenment, since the aspiration for that can arise. But others say: “This king had already made his aspiration for Paccekabodhi. It was because even those who have made the aspiration but have not yet attained certainty in it—their knowledge not having reached maturity—can attain a disciple's enlightenment when in the presence of the Teacher, that the Blessed One said, ‘If, monks, this king…’ etc. Moreover, only Mahābodhisattas are exempt from the results of an immediately effective kamma, not other bodhisattas. Thus Devadatta, though fixed in the course for Paccekabodhi, produced extremely grave immediately effective kammas through his long-standing hatred for the Lord of the World. Therefore, this king, because of his karmic obstacle, now lacks the attainment of the vision; by the fixed nature of the Paccekabodhi path, he will in the future become a Paccekabuddha named Vijitāvī and attain Parinibbāna.” Here, the more reasonable view should be adopted after investigation.

Yathāvuttaṃ pāḷimeva saṃvaṇṇanāya nigamavasena dassento ‘‘idamavocā’’tiādimāha. Tassattho hi heṭṭhā vuttoti. Apica pāḷiyamanāruḷhampi atthaṃ saṅgahetuṃ ‘‘idamavocā’’tiādinā nigamanaṃ karotīti daṭṭhabbaṃ.

To show the aforementioned Pāli text itself by way of a conclusion to the commentary, he says, “This was said,” and so on. For its meaning has been explained above. Furthermore, it should be understood that he makes a conclusion with “This was said,” and so on, in order to include even meanings not contained in the Pāli.

Iti [Pg.199] sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhiravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmatherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthappakāsaniyā sāmaññaphalasuttavaṇṇanāya līnatthappakāsanā.

Thus ends the explanation of the hidden meaning of the commentary on the Sāmaññaphala Sutta. This is contained in the Līnatthappakāsanī named Sādhuvilāsinī, which was composed by the Elder named Ñāṇābhivaṃsa Dhammasenāpati—the great leader of the Sangha, a great grammarian, and the revered preceptor of the great king of kings and righteousness, Mahādhammarājādhirāja—who is endowed with such qualities as honesty, gentleness, meekness, faith, mindfulness, resolution, wisdom, patience, and energy; who fares with unimpeded, unhesitating, and confident knowledge in the three Piṭakas with their commentaries; and who penetrates the thickets of the manifold divisions of his own and other schools of thought. This Līnatthappakāsanī is a sub-commentary on the Dīgha Nikāya commentary, the Sumaṅgalavilāsinī, a work which clarifies the meaning that is supremely subtle, profound, and difficult to realize, and which generates pure and extensive wisdom and proficiency.

Sāmaññaphalasuttavaṇṇanā niṭṭhitā.

The explanation of the Commentary on the Sāmaññaphala Sutta is completed.

3. Ambaṭṭhasuttavaṇṇanā

3. The Commentary on the Ambaṭṭha Sutta

Addhānagamanavaṇṇanā

Exposition on the Journey

254. Evaṃ [Pg.200] sāmaññaphalasuttaṃ saṃvaṇṇetvā idāni ambaṭṭhasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇokāsassa pattabhāvaṃ vibhāvetuṃ, sāmaññaphalasuttassānantaraṃ saṅgītassa suttassa ambaṭṭhasuttabhāvaṃ pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… kosalesūti ambaṭṭhasutta’’nti āha. Evamīdisesu. Itisaddo cettha ādiattho, padatthavipallāsajotako pana itisaddo luttaniddiṭṭho, ādisaddalopo vā esa, upalakkhaṇaniddeso vā. Apubbapadavaṇṇanā nāma heṭṭhā aggahitatāya apubbassa padassa atthavibhajanā. ‘‘Hitvā punappunāgata-matthaṃ atthaṃ pakāsayissāmī’’ti (dī. ni. aṭṭha. 1.ganthārambhakathā) hi vuttaṃ, ‘‘anupubbapadavaṇṇanā’’ti katthaci pāṭho, so ayuttova ṭīkāya anuddhaṭattā, tathā asaṃvaṇṇitattā ca.

254. Having thus commented on the Sāmaññaphala Sutta, now, as the commentator wishes to explain the Ambaṭṭha Sutta, in order to clarify that the occasion for explanation has arrived in due sequence, and to declare that the sutta recited immediately after the Sāmaññaphala Sutta is the Ambaṭṭha Sutta, he said: “Thus have I heard …pe… among the Kosalans’ is the Ambaṭṭha Sutta.” In such suttas, it should be understood thus. And here, the word ‘iti’ has the meaning of ‘beginning.’ The word ‘iti’ that indicates a reversal of the word’s meaning, however, is designated as elided; or this is an elision of the word ‘ādi’; or it is a designation by synecdoche. The ‘exposition of a new word’ is the analysis of the meaning of a new word, owing to its not having been taken up before. For it has been said: “Omitting the meaning that has come again and again, I will declare the meaning.” In some manuscripts, there is the reading ‘anupubbapadavaṇṇanā’ (sequential word-commentary), but that is incorrect because it is not cited in the subcommentary and because the commentary does not explain it in that manner.

‘‘Rājakumārā gottavasena kosalā nāmā’’ti (dī. ni. ṭī. 1.254) ācariyena vuttaṃ. Akkharacintakā pana vadanti ‘‘kosaṃ lanti gaṇhanti, kusalaṃ vā pucchantīti kosalā’’ti. Janapadinoti janapadavanto, janapadassa vā issarā. ‘‘Kosalā nāma rājakumārā’’ti vutteyeva siddhepi ‘‘janapadino’’ti vacanaṃ santesupi aññesu taṃtaṃnāmapaññātesu tattha nivasantesu janapadibhāvato tesameva nivasanamupādāya janapadassāyaṃ samaññāti dassanatthaṃ. ‘‘Tesaṃ nivāso’’ti iminā ‘‘kosalānaṃ nivāsā kosalā’’ti taddhitaṃ dasseti. ‘‘Ekopi janapado’’ti iminā pana saddatoyevetaṃ puthuvacanaṃ, atthato panesa eko evāti vibhāveti. Api-saddo cettha anuggahe, tena kāmaṃ ekoyevesa janapado, tathāpi iminā kāraṇena puthuvacanamupapannanti anuggaṇhāti. Yadi ekova janapado, kathaṃ tattha bahuvacananti āha ‘‘ruḷhisaddenā’’tiādi, ruḷhisaddattā bahuvacanamupapannanti vuttaṃ hoti. Nissitesu payuttassa puthuvacanassa, puthubhāvassa vā nissaye abhiniropanā idha ruḷhi, tena vuttaṃ ācariyena idha ceva aññattha ca majjhimāgamaṭīkādīsu ‘‘akkharacintakā hi īdisesu ṭhānesu yutte viya īdisaliṅgavacanāni icchanti, ayamettha ruḷhi yathā ‘aññatthāpi kurūsu viharati, aṅgesu viharatī’ti [Pg.201] cā’’ti. Keci pana kosalanāmābhiniropanamicchanti, ayuttametaṃ puthuvacanassa appayujjitabbattā. Nāmābhiniropanāya hi ekavacanampi bhavati yathā ‘‘sīho gāyatī’’ti. Tabbisesitepi janapadasadde jātisaddattā ekavacanameva. Tenāha ‘‘tasmiṃ kosalesu janapade’’ti, kosalanāmake tasmiṃ janapadeti attho. Abhūtato hi vohāramattaṃ ruḷhi, bhūtatoyeva attho vinicchinitabbo. Yathā hi –

It was stated by the Teacher: “The princes are called Kosalans by way of their clan.” Grammarians, however, say: “Because they take (lanti) a treasury (kosaṃ), that is, they acquire it, or because they ask (pucchanti) about what is wholesome (kusalaṃ), they are Kosalans.” ‘Janapadino’ means those who possess a country (janapadavanto), or lords (issarā) of a country. Although it is established just by saying “the princes named Kosala,” the word “janapadino” is stated for the purpose of showing that although there are others known by their respective names dwelling there, it is based on the residence of those very princes, because of their being inhabitants of the country, that this is the country's designation. By “Their residence,” he shows the derivative formation: “The residences of the Kosalans are the Kosalans.” By “even one country,” however, he clarifies that this word is a plural only in form, but in meaning it is just one. And here the particle “api” is in the sense of support; by it, he supports the statement thus: “Granted, this country is just one, nevertheless for this reason the plural is appropriate.” If it is only one country, how can the plural be used there? He said, “by a conventional term,” and so on. This means that it is said that the plural is appropriate because it is a conventional term. Here, ‘convention’ (ruḷhi) is the superimposition, upon the basis (the place of residence), of the plural that is used for the dependents (the inhabitants), or of plurality. Therefore it was stated by the Teacher both here and elsewhere in the subcommentaries on the Majjhima Nikāya and so on: “For grammarians, in such instances, desire such genders and numbers as if they were proper. Here, this is the convention, just as elsewhere: ‘he dwells among the Kurus,’ and ‘he dwells among the Aṅgas.’” Some, however, desire the superimposition of the name Kosala. This is incorrect because the plural should not be used. For in the superimposition of a name, the singular also occurs, as in “the lion sings.” Even in the word ‘janapada’ qualified by it, because it is a class noun, only the singular occurs. Therefore he said, “in that country, among the Kosalans,” the meaning of which is, “in that country named Kosala.” For convention is merely a designation based on what is not real; the meaning must be determined from what is real. Just as:

‘‘Santi puttā videhānaṃ, dīghāvu raṭṭhavaḍḍhano;

Te rajjaṃ kārayissanti, mithilāyaṃ pajāpatī’’ti. (jā. 2.22.276) ādīsu –

“There are sons of the Videhans, long-lived, an increaser of the realm; as lords of the people, they will administer the kingdom in Mithilā,” and in other such passages—

Taṃputtasaṅkhātassa ekatthassa ruḷhivasena ‘‘puttā’’ti bahuvacanapayogo, tathā idhāpi tannivāsasaṅkhātassa ekatthassa ruḷhivasena ‘‘kosalesū’’ti bahuvacanapayogo hoti. Yathā ca ‘‘pāṇaṃ na haññe, na ca’dinnamādiye’’tiādīsu (a. ni. 8.42, 43, 45) jātivasena bahvatthānamekavacanapayogo, tathā idhāpi jātivasena avayavappabhedena bahvatthassa ‘‘janapade’’ti ekavacanapayogo hoti. Vuttañca ācariyena majjhimāgamaṭīkāyaṃ ‘‘tabbisesanepi janapadasadde jātisadde ekavacanameva. Tenāha ‘tasmiṃ aṅgesu janapade’ti’’.

Just as for a single entity designated as ‘that son,’ the plural ‘sons’ is used by way of convention, so too here, for a single entity designated as ‘their residence,’ the plural ‘Kosalesu’ is used by way of convention. And just as in such passages as, “One should not kill a living being, nor take what is not given,” the singular is used for many things by way of class, so too here the singular ‘janapade’ is used for a multiple entity differentiated into parts, by way of class. And it has been stated by the Teacher in the Subcommentary on the Majjhima Nikāya: “Even in the word ‘janapada,’ a class noun, when qualified by that, only the singular occurs. Therefore he said, ‘in that country, among the Aṅgas.’”

Evaṃ ruḷhivasena bahumhi viya vattabbe bahuvacanaṃ dassetvā idāni bahvatthavasena bahumpi eva vattabbe bahuvacanaṃ dassento ‘‘porāṇā panāhū’’tiādimāha. Pana-saddo cettha visesatthajotano, tena puthuatthavisayatāya evetaṃ puthuvacanaṃ, na ruḷhivasenāti vakkhamānaṃ visesaṃ joteti. So hi padeso tiyojanasataparimāṇatāya bahuppabhedoti, imasmiṃ pana naye tesu kosalesu janapadesūti attho veditabbo. Mahāpanādanti mahāpanādajātaka (jā. 1.3.40, 41, 42) surucijātakesu (jā. 1.14.102 ādayo) āgataṃ surucino nāma videharañño puttaṃ mahāpanādanāmakaṃ rājakumāraṃ. Nānānāṭakānīti bhaṇḍukaṇḍapaṇḍukaṇḍapamukhāni chasatasahassāni nānāvidhanāṭakāni, katthaci pana ādisaddopi diṭṭho, so jātakaṭṭhakathāyaṃ na dissati, yadi ca dissati, tena naṭalaṅghakādīnaṃ saṅgaho daṭṭhabbo. Sitamattampīti mihitamattampi. Tassa [Pg.202] kira dibbanāṭakānaṃ anantarabhaveyeva diṭṭhattā manussanāṭakānaṃ naccaṃ amanuññaṃ ahosi. Naṅgalānipi chaḍḍetvāti kasikammappahānavasena naṅgalāni pahāya, nidassanamattañcetaṃ. Na hi kevalaṃ kassakā eva, atha kho aññepi ubhayaraṭṭhavāsino manussā attano attano kiccaṃ pahāya tasmiṃ maṅgalaṭṭhāne sannipatiṃsu. Tadā kira mahāpanādakumārassa pāsādamaṅgalaṃ, chattamaṅgalaṃ, āvāhamaṅgalanti tīṇi maṅgalāni ekato akaṃsu, kāsivideharaṭṭhavāsinopi tattha sannipatitvā atirekasattavassāni chaṇamanubhaviṃsūti, adhunā pana ‘‘naṅgalādīnī’’ti pāṭho dissati, so na porāṇapāṭho ṭīkāyamanuddhaṭattā.

Having thus shown the plural used when speaking of something as if it were multiple by way of convention, now, showing the plural used when speaking of something that is indeed multiple in the sense of having many parts, the Teacher says: 'But the ancients say...,' and so on. Here the word 'pana' indicates a distinction. It thereby indicates the following distinction: that this plural is used because its referent has a manifold nature, not by way of convention. For that region, being three hundred yojanas in extent, has many subdivisions. In this interpretation, however, the meaning should be understood as 'in those Kosalan countries.' 'Mahāpanāda' refers to the prince named Mahāpanāda, son of the Videhan king named Suruci, who is mentioned in the Mahāpanāda Jātaka and the Suruci Jātaka. 'Nānānāṭakāni' means six hundred thousand various kinds of dramatic performances, headed by the Bhaṇḍukaṇḍa and Paṇḍukaṇḍa. In some places, the word 'ādi' (etc.) is also found, but it does not appear in the Jātaka Commentary. If it does appear, its inclusion should be understood to cover dancers, acrobats, and so on. 'Sitamattampi' means even a mere smile. It is said that because he had seen divine dramatic performances in his immediately preceding existence, the dancing in human performances was displeasing to him. 'Naṅgalānipi chaḍḍetvā' means 'having abandoned even the plows,' that is, abandoning plows by way of giving up the work of farming; and this is just an illustration. For not only the farmers, but other people dwelling in both kingdoms left their own work and assembled at that auspicious place. It is said that at that time they performed three auspicious ceremonies for Prince Mahāpanāda at once: the palace-consecration ceremony, the umbrella-raising ceremony, and the wedding ceremony. The inhabitants of Kāsi and Videha also gathered there and enjoyed the festival for more than seven years. Nowadays, however, the reading 'naṅgalādīni' is found, but this is not the ancient reading, as it is not cited in the subcommentary.

Mahājanakāye sannipatiteti keci ‘‘pahaṃsanavidhiṃ dassetvā rājakumāraṃ hāsāpessāmā’’ti, keci ‘‘taṃ kīḷanaṃ passissāmā’’ti evaṃ mahājanasamūhe sannipatite. Atulambābhiruhanadārucitakapavesanādi nānākīḷāyo dassetvā. Sakkapesito kira dibbanāṭako rājaṅgaṇe ākāse ṭhatvā upaḍḍhabhāgaṃ nāma dasseti, ekova hattho, eko pādo, ekaṃ akkhi, ekā dāṭhā naccati calati, upaḍḍhaṃ phandati, sesaṃ niccalamahosi, taṃ disvā mahāpanādo thokaṃ hasitamakāsi, imamatthaṃ sandhāya ‘‘so dibbanāṭakaṃ dassetvā hasāpesī’’ti vuttaṃ. Suhajjā nāma vissāsikā ‘‘suṭṭhu hadayametesa’’nti katvā. Ādisaddena ñātakaparijanādīnaṃ saṅgaho. Tasmāti tathā vacanato. Taṃ kusalanti vacanaṃ upādāyāti ettha ‘‘kacci kusalaṃ? Āma kusala’’nti vacanapaṭivacanavasena pavattakusalavāditāya te manussā ādito ‘‘kusalā’’ti samaññaṃ labhiṃsu, tesaṃ kusalānaṃ issarāti rājakumārā kosalā nāma jātā, tesaṃ nivāsaṭṭhānatāya pana padeso kosalāti pubbe vuttanayameva. Tenāha ‘‘so padeso kosalāti vuccatī’’ti. Evaṃ majjhimāgamaṭīkāyaṃ ācariyeneva vuttaṃ. Tatrāyamadhippāyo siyā – ‘‘so padeso kosalāti vuccatī’’ti saññīsaññā yathākkamaṃ ekavacanabahuvacanavasena vuttattā purimanaye viya idhāpi ruḷhivaseneva bahuvacanaṃ hoti. Rājakumārānaṃ nāmalābhahetumattañhettha visesoti. Idha pana ācariyena evaṃ vuttaṃ so padesoti padesasāmaññato vuttaṃ, vacanavipallāsena vā, te padesāti attho. Kosalāti vuccati kusalā [Pg.203] eva kosalāti katvā’’ti (dī. ni. ṭī. 1.254) tatrāyamadhippāyo siyā – so padesoti jātisaddavasena, vacanavipallāsena vā vuttattā puthuatthavisayatāya eva bahuvacanaṃ hoti. Padesassa nāmalābhahetu hettha visesoti. ‘‘Kusala’’nti hi vacanamupādāya ruḷhināmavasena vuttanayena kosalā yathā ‘‘yevāpanakaṃ, natumhākavaggo’’ti. Apica vacanapaṭivacanavasena ‘‘kusala’’nti vadanti etthāti kosalā. Vicitrā hi taddhitavuttīti. Kusalanti ca ārogyaṃ ‘‘kacci nu bhoto kusalaṃ, kacci bhoto anāmaya’’ntiādīsu (jā. 1.15.145; jā. 2.20.129) viya, kacci tumhākaṃ ārogyaṃ hotīti attho, chekaṃ vā ‘‘kusalā naccagītassa, sikkhitā cāturitthiyo’’tiādīsu (jā. 2.22.94) viya, kacci tesaṃ nāṭakānaṃ chekatā hotīti attho.

When a great crowd had gathered—some thinking, 'We will make the prince laugh by showing him an amusing display,' others thinking, 'We will watch that performance'—thus, when a large crowd had assembled, they displayed various entertainments, such as climbing a great, incomparable mango tree and entering a pyre of wood. It is said that a celestial dancer, sent by Sakka, stood in the sky above the royal courtyard and performed a display called 'The Half-Body.' Only one hand, one foot, one eye, and one tusk danced and moved; one half of the body quivered, while the other half remained completely motionless. Seeing this, Mahāpanāda smiled slightly. Referring to this, it was said, 'He made him laugh by showing the celestial performance.' 'Suhajjā' are so named because they are trustworthy confidants; this is derived from the phrase 'suṭṭhu hadayam etesaṃ' ('they have a good heart'). By the word 'ādi' (etc.), the inclusion of relatives, attendants, and so on should be understood. 'Therefore' means: because of that manner of speaking. Regarding the phrase 'based on the word "kusala"': because of their custom of saying 'kusala' in the exchange of question and answer, 'Are you well (kusala)?' 'Yes, I am well (kusala),' those people initially received the designation 'Kusalā.' The princes who were lords of those Kusalā became known as 'Kosalā.' Because that was their dwelling place, the region was called 'Kosalā'—this is the same method as stated before. Therefore, he said, 'That region is called Kosalā.' Thus it is stated by the Teacher himself in the subcommentary to the Majjhima Nikāya. Therein, this might be the intended meaning: In the phrase 'That region is called Kosalā,' since the designator (padeso, singular) and the designated (Kosalā, plural) are stated respectively in the singular and plural, here too, as in the previous method, the plural is used by way of convention. The distinction here is merely the reason for the princes' acquiring the name. But here [in this subcommentary], the Teacher has said thus: 'The phrase "that region" (so padeso) is stated as a general reference to the region, or by an interchange of number; the meaning is "those regions" (te padesā). It is called "Kosalā" because the Kusalā themselves are the Kosalā.' Therein, this might be the intended meaning: Because 'that region' (so padeso) is stated by way of a generic term or by an interchange of number, the plural is used precisely because its referent has a manifold nature. The distinction here is the reason for the region's acquiring the name. For, based on the word 'kusala,' they are called 'Kosalā' by way of a conventional name, in the manner stated, just as in the example 'the Yevāpanaka is not your chapter.' Furthermore, another method: 'Kosalā' is derived from 'kusalanti vadanti ettha' ('here they say "kusala?"') by way of question and answer. For the formation of secondary derivatives is varied. And 'kusala' can mean health, as in such passages as, 'Is the venerable one well (kusala)? Is the venerable one free from illness (anāmaya)?' The meaning is, 'Are you healthy?' Or it can mean expertise, as in such passages as, 'The four women, trained, are skillful (kusalā) in dance and song.' The meaning is, 'Are they skilled in those performances?'

Caraṇaṃ cārikā, caraṇaṃ vā cāro, so eva cārikā, tayidaṃ maggagamanameva idhādhippetaṃ, na cuṇṇikagamanamattanti dassetuṃ ‘‘addhānagamana’’nti vuttaṃ, bhāvanapuṃsakañcetaṃ, addhānagamanasaṅkhātāya cārikāya caramānoti vuttaṃ hoti, abhedepi vā bhedavohārena vuttaṃ yathā ‘‘divāvihāraṃ nisīdī’’ti, (ma. ni. 1.256) addhānagamanasaṅkhātaṃ cārikaṃ caramāno, caraṇaṃ karontoti attho. Sabbatthako hi karabhūdhātūnamatthoti. ‘‘Addhānamagga’’ntipi katthaci pāṭho, so na sundaro. Na hi cārikāsaddo maggavācakoti. Idāni taṃ vibhāgena dassetvā idhādhippetaṃ niyamento ‘‘cārikā ca nāmesā’’tiādimāha. Sāvakānampi ruḷhivasena cārikāya sambhavato tato viseseti ‘‘bhagavato’’ti iminā. Tathā hi majjhimāgamaṭṭhakathāyaṃ vuttaṃ ‘‘cārikaṃ caramānoti ettha kiñcāpi ayaṃ cārikā nāma mahājanasaṅgahatthaṃ buddhānaṃyeva labbhati, buddhe upādāya pana ruḷhisaddena sāvakānampi vuccati kilañjādīhi katabījanīpi tālavaṇṭaṃ viyā’’ti. Dūrepīti ettha pi-saddena, api-saddena vā nātidūrepīti sampiṇḍanaṃ tatthāpi cārikāsambhavato. Bodhaneyyapuggalanti catusaccapaṭivedhavasena bodhanārahapuggalaṃ. Sahasā gamananti sīghagamanaṃ. ‘‘Mahākassapassa paccuggamanādīsū’’ti vuttameva sarūpato dasseti ‘‘bhagavā hī’’tiādinā. Paccuggacchantoti paṭimukhaṃ gacchanto, paccuṭṭhahantoti attho. ‘‘Tathā’’ti iminā ‘‘tiṃsayojana’’nti padamanukaḍḍhati. Pakkusāti nāma gandhārarājā. Mahākappino [Pg.204] nāma kukkuṭavatīrājā. Dhaniyo nāma koraṇḍaseṭṭhiputto gopo.

‘Caraṇaṃ’ is ‘cārikā’ (a journey); or ‘caraṇaṃ’ is ‘cāro’, and that very ‘cāra’ is ‘cārikā’. Here, journeying on a path is what is intended, and to show that it is not merely a gentle going, the term ‘addhānagamana’ (long-distance travel) was stated. And this is a neuter abstract noun (bhāvanapuṃsaka). It means ‘wandering on a journey designated as long-distance travel.’ Or, it is stated with a distinction in expression even when there is no distinction in meaning, as in ‘he sat for the day's abiding’ (M I 256). The meaning is: wandering on a journey designated as long-distance travel, performing the act of going. For the meaning of the roots ‘kara’ and ‘bhū’ is applicable everywhere. In some places, there is the reading ‘addhānamagga,’ but that is not good, for the word ‘cārikā’ does not mean ‘path.’ Now, having shown this by way of analysis, and in order to define what is intended here, the Teacher states, ‘cārikā ca nāmesā,’ and so on. Since a journey is also possible for disciples by way of conventional usage, he makes a distinction from that with this word ‘bhagavato.’ For so it is stated in the Majjhimāgama-aṭṭhakathā: ‘Here, in the phrase “cārikaṃ caramāno,” although this journey, for the purpose of gathering the great populace, is obtained only by the Buddhas, yet, based on the Buddhas, it is also spoken of for the disciples by a conventional term, just as a fan made from rushes, etc., is also called a palm-leaf fan.’ Here in ‘dūrepi,’ by the particle ‘pi,’ or by the particle ‘api,’ it shows the inclusion of ‘not too far away,’ because a journey is also possible there. ‘Bodhaneyyapuggalaṃ’ means a person worthy of being enlightened by way of penetrating the Four Truths. ‘Sahasā gamanaṃ’ means swift going. What was already stated as ‘Mahākassapassa paccuggamanādīsu’ is shown in its essential form by the words ‘bhagavā hi,’ and so on. ‘Paccuggacchanto’ means going towards, facing him; the meaning is rising to greet. By the word ‘tathā,’ it draws in the phrase ‘tiṃsayojanaṃ.’ The king of Gandhāra is named Pakkusāti. The king of Kukkuṭavatī is named Mahākappina. The cowherd, son of the merchant Koraṇḍa, is named Dhaniya.

Evaṃ dhammagarutākittanamukhena mahākassapapaccuggamanādīni (saṃ. ni. aṭṭha. 2.154) ekadesena dassetvā idāni vanavāsitissasāmaṇerassa vatthuṃ vitthāretvā cārikaṃ dassetuṃ ‘‘ekadivasa’’ntiādi āraddhaṃ. Ko panesa tissasāmaṇero nāma? Sāvatthiyaṃ dhammasenāpatino upaṭṭhākakule jāto mahāpuñño ‘‘piṇḍapātadāyakatisso, kambaladāyakatisso’’ti ca pubbe laddhanāmo pacchā ‘‘vanavāsitisso’’ti pākaṭo khīṇāsavasāmaṇero. Vitthāro dhammapade (dha. pa. aṭṭha. 1.74 vanavāsītissasāmaṇeravatthu). Ākāsagāmīhi saddhiṃ ākāseneva gantukāmo bhagavā ‘‘chaḷabhiññānaṃ ārocehī’’ti avoca. Tassāti tissasāmaṇerassa. Tanti bhagavantaṃ saddhiṃ bhikkhusaṅghena cīvaraṃ pārupantaṃ. No thero no oramattako vatāti sambandho, guṇena lāmakappamāṇiko no hotīti attho.

Thus, having shown in part by way of praising reverence for the Dhamma—such as the going forth to meet Mahākassapa and so on—now, in order to show the journey by elaborating on the story of the novice Tissa the forest-dweller, the commentary begins with ‘ekadivasaṃ,’ and so on. Who, then, is this novice Tissa? Born in Sāvatthī in the family of a supporter of the General of the Dhamma, he was of great merit and had formerly received the names ‘Tissa the alms-giver’ and ‘Tissa the blanket-giver.’ Afterwards, he became renowned as ‘Tissa the forest-dweller,’ a novice with taints destroyed. The detailed account is in the Dhammapada. The Blessed One, wishing to go through the sky together with those who travel through the sky, said, ‘Inform those with the six supernormal knowledges.’ ‘Tassa’ means ‘of the novice Tissa.’ ‘Taṃ’ refers to the Blessed One who was putting on his robe together with the Saṅgha of bhikkhus. The connection is to be made as: ‘Our elder is certainly not of inferior measure.’ The meaning is: he is not of a low measure in terms of virtue.

Attano pattāsaneti bhikkhūnaṃ āsanapariyante. Tesaṃ gāmikānaṃ dānapaṭisaṃyuttaṃ maṅgalaṃ vatvā. Kasmā pana sadevakassa lokassa maggadesakopi samāno bhagavā evamāhāti codanaṃ sodhetuṃ ‘‘bhagavā kirā’’tiādi vuttaṃ. Maggadesakoti nibbānamaggassa, sugatimaggassa vā desako.

‘Attano pattāsane’ means at the edge of the seating area for the bhikkhus. Having spoken a blessing connected with the offering to those villagers. To clear up the objection, ‘Why did the Blessed One, although being a guide of the path for the world with its devas, speak thus?’, it was said, ‘bhagavā kira,’ and so on. ‘Maggadesako’ means one who points out the path to Nibbāna or the path to a good destination.

Tāyāti araññasaññāya. Saṅghakammavasena sijjhamānāpi upasampadā satthu āṇāvasena sijjhanato ‘‘buddhadāyajjaṃ te dassāmī’’ti vuttanti vadanti. Apare pana ‘‘aparipuṇṇavīsativassasseva tassa upasampadaṃ anujānanto satthā ‘buddhadāyajjaṃ te dassāmī’ti avocā’’ti vadanti. Dhammasenāpatinā upajjhāyena upasampādetvā, tatoyevesa dhammasenāpatino saddhivihārikoti aṭṭhakathāsu vutto. Dhammapadaṭṭhakathāyaṃ pana dhammasenāpatiāditherānaṃ cattālīsabhikkhusahassaparivārānaṃ attano attano parivārehi saddhiṃ paccekaṃ gamanaṃ, bhagavato ca ekakasseva gamanaṃ khuddakabhāṇakānaṃ matena vuttaṃ, idha, pana majjhimāgamaṭṭhakathāyañca (ma. ni. aṭṭha. 2.65) aññathā gamanaṃ dīghabhāṇakamajjhimabhāṇakānaṃ matenāti daṭṭhabbaṃ. Ayanti mahākassapādīnamatthāya cārikā. Yaṃ pana anuggaṇhantassa bhagavato gamanaṃ, ayaṃ aturitacārikā nāmāti sambandho.

‘Tāya’ means by the perception of the forest. Some teachers say that although the higher ordination is accomplished by way of an act of the Saṅgha, because it succeeds by the power of the Teacher's command, it was said, ‘I will give you the Buddha's inheritance.’ But other teachers say that the Teacher, permitting the higher ordination for him who had not yet completed twenty years of age, said, ‘I will give you the Buddha's inheritance.’ Having been given the higher ordination with the General of the Dhamma as preceptor, for that very reason he is called ‘the co-resident of the General of the Dhamma’ in the commentaries. In the Dhammapada-aṭṭhakathā, however, it is stated according to the view of the reciters of the Khuddaka Nikāya that the General of the Dhamma and other elders, with their retinues of forty thousand bhikkhus, went each separately with their own retinues, while the Blessed One went alone. But here, and in the Majjhimāgama-aṭṭhakathā (MA II 65), it is stated otherwise according to the view of the reciters of the Dīgha and Majjhima Nikāyas; thus it should be understood. This journey is for the benefit of Mahākassapa and others. The connection is to be made thus: Furthermore, whatever going there is of the Blessed One who is bestowing favor, this is called the ‘unhurried journey’ (aturitacārikā).

Imaṃ [Pg.205] pana cārikanti aturitacārikaṃ. Mahāmaṇḍalanti majjhimadesapariyāpanneneva bāhirimena pamāṇena paricchinnattā mahantataraṃ maṇḍalaṃ. Majjhimamaṇḍalanti itaresaṃ ubhinnaṃ vemajjhe pavattaṃ maṇḍalaṃ. Antomaṇḍalanti itarehi khuddakaṃ maṇḍalaṃ, itaresaṃ vā antogadhattā antimaṃ maṇḍalaṃ, abbhantarimaṃ maṇḍalanti vuttaṃ hoti. Kiṃ panimesaṃ pamāṇanti āha ‘‘katthā’’tiādi. Tattha navayojanasatikatā majjhimadesapariyāpannavaseneva gahetabbā tato paraṃ aturitacārikāya agamanato. Taduttari hi turitacārikāya eva tathāgato gacchati, na aturitacārikāya. Pavāretvāva cārikācaraṇaṃ buddhāciṇṇanti vuttaṃ ‘‘mahāpavāraṇāya pavāretvā’’tiādi. Pāṭipadadivaseti paṭhamakattikapuṇṇamiyā anantare pāṭipadavase. Samantāti gatagataṭṭhānassa catūsu passesu samantato. Mahājanakāyassa sannipatanato purimaṃ purimaṃ āgatā nimantetuṃ labhanti. Tathā sannipatanameva dassetuṃ ‘‘itaresū’’tiādi vuttaṃ. Samathavipassanā taruṇā hontīti ettha samathassa taruṇabhāvo upacārasamādhivasena, vipassanāya pana saṅkhāraparicchedañāṇaṃ, kaṅkhāvitaraṇañāṇaṃ, sammasanañāṇaṃ, maggāmaggañāṇanti catunnaṃ ñāṇānaṃ vasena veditabbo. Taruṇavipassanāti hi tesaṃ catunnaṃ ñāṇānamadhivacanaṃ. Pavāraṇāsaṅgahaṃ datvāti anumatidānavasena datvā. Kattikapuṇṇamāyanti pacchimakattikapuṇṇamiyaṃ. ‘‘Migasirassa paṭhamapāṭipadadivase’’ti idaṃ majjhimadesavohāravasena migasiramāsassa paṭhamaṃ pāṭipadadivasaṃ sandhāya vuttaṃ, etarahi pavattavohāravasena pana pacchimakattikamāsassa kāḷapakkhapāṭipadadivaso veditabbo.

This wandering, however, is unhurried wandering. The great circle is a very large circle because it is defined by an outer measure that is included within the Middle Country. The middle circle is the circle that exists in the middle between the other two. The inner circle is the smaller circle among the others, or the final circle because it is contained within the others; it is said to be the innermost circle. What then is the measure of these? The teacher said, 'Therein,' etc. Therein, the nine hundred yojanas should be taken as pertaining only to the region encompassed by the Middle Country, because one does not go beyond that by unhurried wandering. Indeed, beyond that, the Tathāgata goes only by hurried wandering, not by unhurried wandering. That undertaking a wandering tour only after the Pavāraṇā is the custom of the Buddhas is why it is said, “Having performed the great Pavāraṇā,” etc. “On the pāṭipada day” means on the pāṭipada day immediately following the first Kattika full moon. “All around” means all around, in the four directions of whatever place was visited. Because a great mass of people gathers, those who arrive first get to invite him. To show just such a gathering, it is said, “Among others,” etc. Herein, in “serenity and insight are young,” the youth of serenity should be understood by way of access concentration; as for insight, however, its youth should be understood by way of the four knowledges: the knowledge of discerning formations, the knowledge of overcoming doubt, the knowledge of comprehension, and the knowledge of path and not-path. Indeed, ‘young insight’ is a designation for those four knowledges. “Having given a Pavāraṇā acceptance” means having given it by way of granting approval. “On the Kattika full moon” means on the last Kattika full moon. “On the first pāṭipada day of the month of Migasira”—this is said with reference to the first pāṭipada day of the month of Migasira according to the usage of the Middle Country; however, according to the currently prevalent usage, it should be understood as the pāṭipada day of the dark fortnight of the last month of Kattika.

Aññenapi kāraṇenāti bhikkhūnaṃ samathavipassanātaruṇabhāvato aññenapi majjhimamaṇḍale veneyyānaṃ ñāṇaparipākādikāraṇena. Catumāsanti āsaḷhīpuṇṇamiyā pāṭipadato yāva pacchimakattikapuṇṇamī, tāva catumāsaṃ. ‘‘Samantā yojanasata’’ntiādinā vuttanayeneva. Vasanaṃ vassaṃ, vasanakiriyā, vutthaṃ vasitaṃ vassamassāti vutthavasso, tassa. Tathāgatena vinetabbattā ‘‘bhagavato veneyyasattā’’ti sāminiddeso vutto, kattuniddeso vā esa. Veneyyasattāti ca caritānurūpaṃ vinetabbasattā. Indriyaparipākaṃ āgamayamānoti saddhādiindriyānaṃ vimuttiparipācanabhāvena paripakkaṃ paṭimānento. Phussamāghaphagguṇacittamāsānaṃ [Pg.206] aññataramāsassa paṭhamadivase nikkhamanato māsaniyamo ettha na katoti daṭṭhabbaṃ. Tenāha ‘‘ekamāsaṃ vā dviticatumāsaṃ vā tattheva vasitvā’’ti. Tatthevāti vassūpagamanaṭṭhāne eva. ‘‘Sattahi vā’’tiādi ‘‘ekamāsaṃ vā’’tiādinā yathākkamaṃ yojetabbaṃ – yadi aparampi ekamāsaṃ tattheva vasati, sattahi māsehi cārikaṃ pariyosāpeti. Yadi dvimāsaṃ chahi, yadi timāsaṃ pañcahi, yadi catumāsaṃ tattheva vasati, catūhi māsehi cārikaṃ pariyosāpetīti. Kasmā pana cārikāgamananti āsaṅkānivattanatthaṃ ‘‘itī’’tiādi vuttaṃ. Atirekaṃ jarādubbalo bāḷhajiṇṇo. Te kadā passissanti, na passissanti eva. Lokānukampakāyāti lokānukampakāya eva. Tena vuttaṃ ‘‘na cīvarādihetū’’ti.

“By another reason” means: by another reason apart from the youth of the monks’ serenity and insight, that is, the reason of the ripening of knowledge, etc., of those to be trained in the middle circle. “Four months” means the four months from the pāṭipada day of the Āsāḷhī full moon until the last Kattika full moon. This is by the method already stated in “A hundred yojanas all around,” etc. Dwelling (vasanaṃ) is the rains-residence (vassaṃ), the act of dwelling (vasanakiriyā). One for whom the rains-residence (vassaṃ) has been dwelt (vutthaṃ), that is, resided (vasitaṃ), is a `vutthavasso` (one who has completed the rains-residence). Because they are to be trained by the Tathāgata, the phrase “the Blessed One’s trainable beings” is stated in the possessive sense in relation to that `vutthavasso`; or, it is a statement in the agentive sense. And “trainable beings” means beings to be trained in accordance with their character. “Awaiting the maturity of the faculties” means awaiting the ripening of the faculties of faith and so on, by way of their maturing towards liberation. It should be understood that here no restriction of month is made, due to the departure on the first day of any one of the months Phussa, Māgha, Phagguna, or Citta. Therefore, it is said: “having stayed right there for one, or two, three, or four months.” “Right there” means in the very place where the rains-residence was undertaken. “Or by seven,” etc., should be connected sequentially with “or for one month,” etc., thus: if one stays there for one more month, one completes the wandering tour in seven months; if for two months, in six; if for three months, in five; if one stays there for four months, one completes the wandering tour in four months. But why do the Buddhas undertake a wandering tour? To dispel this doubt, it is said: “Thus,” etc. `Bāḷhajiṇṇo` means excessively aged and weak. When will they see him? They will not see him at all. “Out of compassion for the world” means solely out of compassion for the world. Therefore it is said: “Not for the sake of robes, etc.”

Jaṅghavihāravasenāti jaṅghāhi vicaraṇavasena, jaṅghāhi vicaritvā tattha tattha katipāhaṃ nivasanavasena vā. Sabbiriyāpathasādhāraṇañhi vihāravacanaṃ. Sarīraphāsukatthāyāti ekasmiṃyeva ṭhāne nibaddhavāsavasena ussannadhātukassa sarīrassa vicaraṇena phāsubhāvatthāya. Aṭṭhuppattikālābhikaṅkhanatthāyāti aggikkhandhopamasutta (a. ni. 7.72) maghadevajātakādi (jā. 1.1.9) desanānaṃ viya dhammadesanāya abhikaṅkhitabbaaṭṭhuppattikālatthāya, aṭṭhuppattikālassa vā abhikaṅkhanatthāya, aṭṭhuppattikāle dhammadesanatthāyāti vuttaṃ hoti. Sikkhāpadapaññāpanatthāyāti surāpānasikkhāpadādi (pāci. 327, 328, 329) paññāpane viya sikkhāpadānaṃ paññāpanatthāya. Bodhanatthāyāti aṅgulimālādayo (ma. ni. 2.347) viya bodhaneyyasatte catusaccabodhanatthāya. Mahatāti mahatiyā. Kañci, katipaye vā puggale uddissa cārikā nibaddhacārikā. Tadaññā sambahule uddissa gāmanigamanagarapaṭipāṭiyā cārikā anibaddhacārikā. Tenāha ‘‘tatthā’’tiādi. Yaṃ caratīti kiriyāparāmasanaṃ.

“By way of a journey on foot” means by way of wandering on one’s legs, or by way of wandering on one’s legs and then dwelling here and there for some days. For the word “dwelling” (vihāra) is common to all postures. “For the comfort of the body” means for the sake of the well-being, through wandering, of a body whose elements have become excessive by way of continuous residence in one single place. “For the sake of awaiting the time for an occasion to arise” means: for the sake of the time for an occasion to arise, which should be desired for the teaching of the Dhamma, as in the case of discourses like the Aggikkhandhopama Sutta and the Maghadeva Jātaka; or, for the sake of awaiting the time for an occasion to arise; that is to say, for the sake of teaching the Dhamma when the occasion arises. “For the sake of laying down training rules” means for the sake of laying down training rules, as in the laying down of the training rule on drinking intoxicants, etc. “For the sake of enlightenment” means for the sake of enlightening trainable beings to the Four Truths, like Aṅgulimāla and others. `Mahatā` means `mahatiyā` (great). A wandering tour undertaken for the sake of a certain person or a few individuals is a fixed tour. A tour other than that, undertaken for the sake of many, proceeding in sequence through villages, towns, and cities, is an unfixed tour. Therefore, it is said: “Therein,” etc. “That one wanders” is a reference to the action.

‘‘Esā idha adhippetā’’ti vuttameva vitthārato dassetuṃ ‘‘tadā kirā’’tiādi vuttaṃ. Dasasahassilokadhātuyāti jātikkhettabhūtaṃ dasasahassacakkavāḷaṃ sandhāya vuttaṃ. Kasmāti ce? Tattheva bhabbasattānaṃ sambhavato. Tattha hi satte bhabbe paripakkindriye passituṃ buddhañāṇaṃ abhinīharitvā ṭhito bhagavā ñāṇajālaṃ pattharatīti vuccati, idañca devabrahmānaṃ [Pg.207] vasena vuttaṃ. Manussā pana imasmiṃyeva cakkavāḷe, imasmiṃyeva ca saparivāre jambudīpe bodhaneyyā honti. Bodhaneyyabandhaveti bodhaneyyasattasaṅkhāte bhagavato bandhave. Gottādisambandhā viya hi saccapaṭivedhasambandhā veneyyā bhagavato bandhavā nāmāti. Gocarabhāvūpagamanaṃ sandhāya ‘‘sabbaññutaññāṇajālassa anto paviṭṭho’’ti vuttaṃ. Bhagavā kira mahākaruṇāsamāpattiṃ samāpajjitvā tato vuṭṭhāya ‘‘ye sattā bhabbā paripakkañāṇā, te mayhaṃ ñāṇassa upaṭṭhahantū’’ti cittaṃ adhiṭṭhāya samannāharati, tassa sahasamannāhārā eko vā dve vā sambahulā vā tadā vinayūpagā veneyyā ñāṇassa āpāthamāgacchanti, ayamettha buddhānubhāvo. Evamāpāthagatānaṃ pana nesaṃ upanissayaṃ pubbacariyaṃ, pubbahetuṃ, sampati vattamānañca paṭipattiṃ oloketi. Veneyyasattapariggaṇhanatthañhi samannāhāre kate paṭhamaṃ nesaṃ veneyyabhāvena upaṭṭhānaṃ hoti, atha ‘‘kiṃ nu kho bhavissatī’’ti saraṇagamanādivasena kañci nipphattiṃ vīmaṃsamāno pubbūpanissayādīni oloketi. Tenāha ‘‘atha bhagavā’’tiādi. Soti ambaṭṭho. Vādapaṭivādaṃ katvāti ‘‘evaṃ nu te ambaṭṭhā’’tiādinā (dī. ni. 1.262) mayā vuttavacanassa ‘‘ye ca kho te bho gotama muṇḍakā samaṇakā’’tiādinā (dī. ni. 1.263) paṭivacanaṃ datvā, asabbhivākyanti asappurisavācaṃ, tikkhattuṃ ibbhavādanipātanavasena nānappakāraṃ sādhusabhāvāya vācāya vattumayuttaṃ vākyaṃ vakkhatīti vuttaṃ hoti. Nibbisevananti vigatatudanaṃ, mānadappavasena apagataparinipphandananti attho.

To show in detail what was stated as “This is intended here,” it is said: “At that time, it is said,” etc. “The ten-thousandfold world-system” is said with reference to the ten-thousandfold universe that is the birth-field. Why so? Because it is there that capable beings are found. For there, it is said, the Blessed One, having extended his Buddha-knowledge to see capable beings with mature faculties, stands and casts the net of his knowledge; this is said with respect to devas and brahmās. Humans, however, are to be enlightened in this very universe, and in this very Jambudīpa with its retinue. “Relatives to be enlightened” means the Blessed One’s relatives, who are reckoned as beings to be enlightened. For just as there are connections of lineage and so on, so the trainable ones connected through the penetration of the truth are called the Blessed One’s relatives. With reference to their coming into his range, it is said: “He has entered into the net of omniscient knowledge.” The Blessed One, it is said, having entered the attainment of great compassion and emerged from it, adverts his mind, thinking: “Let those beings who are capable, with mature knowledge, present themselves to my knowledge.” As soon as he has adverted, one, two, or many trainable beings who are fit for the training come into the range of his knowledge. This is the Buddha’s power. He then examines the supporting condition, past conduct, past cause, and present practice of those who have thus come into his range. For when he has adverted for the purpose of gathering in trainable beings, they first present themselves by way of their trainability. Then, examining what their attainment will be by way of going for refuge and so on, he investigates their past supporting conditions and so on. Thus it is said: “Then the Blessed One,” etc. “He” is Ambaṭṭha. “Having engaged in debate” means: having given the reply, “But those, Master Gotama, who are shaven-headed ascetics…,” etc., to the words spoken by me, “Is it so, Ambaṭṭha…?” etc. “Ignoble speech” means the speech of an untrue person; that is to say, he will speak in various ways words that are unfit to be spoken with a good-natured voice, by way of uttering the talk of servants three times. “Without harshness” means without goading; the meaning is that he was free from agitation due to pride and conceit.

Avasaritabbanti upagantabbaṃ. Tassa gāmassa idaṃ nāmamattaṃ, kimettha atthapariyesanāyāti vuttaṃ ‘‘ijjhānaṅgalantipi pāṭho’’ti. ‘‘Yena disābhāgenā’’ti karaṇaniddesānurūpaṃ karaṇatthe upayogavacananti dasseti ‘‘tena avasarī’’ti iminā. ‘‘Yasmiṃ padese’’ti pana bhummaniddesānurūpaṃ ‘‘taṃ vā avasarī’’ti vuttaṃ. Tadubhayamevatthaṃ vivarati ‘‘tena disābhāgenā’’tiādinā. Gatoti upagato, agamāsīti attho. Puna gatoti sampatto, sampāpuṇīti attho. ‘‘Icchānaṅgale’’ti idaṃ tadā bhagavato gocaragāmanidassanaṃ, samīpatthe cetaṃ bhummaṃ. ‘‘Icchānaṅgalavanasaṇḍe’’ti idaṃ pana nivāsaṭṭhānadassanaṃ, nippariyāyato adhikaraṇe cetaṃ bhummanti tadubhayampi padaṃ visesatthadassanena vivaranto ‘‘icchānaṅgalaṃ upanissāyā’’tiādimāha[Pg.208]. ‘‘Sīlakhandhāvāra’’ntiādi vuttanayena veneyyahitasamapekkhanavaseneva bhagavato vihāradassanaṃ. Tattha dhammarājassa bhagavato sabbaso adhammaniggaṇhanaparā eva paṭipatti, sā ca sīlasamādhipaññāvasenāti sīlādittayasseva gahaṇaṃ. Sīlakhandhāvāranti cakkavattirañño dāruiṭṭhakādikataṃ khandhāvārasadisaṃ sīlasaṅkhātaṃ khandhāvāraṃ bandhitvā viharatīti sambandho. Dārukkhandhādīhi āsamantato varanti parikkhipanti etthāti hi khandhāvāro a-kārassa dīghaṃ katvā, rājūnaṃ aciranivāsaṭṭhānaṃ. Tattha pana bhagavato aciranivasanakiriyāsambandhamattena bhayanivāraṇaṭṭhena taṃsadisatāya sīlampi tathā vuccati. Samādhikontanti sammāsamādhisaṅkhātaṃ maṅgalasattiṃ. Sabbaññutaññāṇapadanti sabbaññutaññāṇasaṅkhātaṃ jayamantapadaṃ. Parivattayamānoti parijappamāno. ‘‘Sabbaññutaññāṇasara’’ntipi pāṭho, sabbaññutaññāṇavajiraggasaraṃ aparāparaṃ samparivattamānoti attho. Yathābhirucitena vihārenāti sabbavihārasādhāraṇadassanaṃ, dibbavihārādīsu yena yena attanā abhirucitena vihārena viharatīti attho.

“It should be approached” means it should be gone to. For that village, this is merely a name—what is the use of inquiring into its meaning? Thus it is said: “There is also the reading Ijjhānaṅgala.” The phrase “by which direction” shows that the accusative case is used in the sense of the instrumental, in conformity with the instrumental indication, as in “he approached by that.” “But in which place,” being in conformity with the locative indication, is stated as “or he approached that.” He explains the meaning of both with “by that direction,” etc. “Gone” means having gone near; “he went” is the meaning. Again, “gone” means arrived; “he reached” is the meaning. “In Icchānaṅgala” indicates the Blessed One's alms-resort village at that time, and this is the locative in the sense of proximity. “In the Icchānaṅgala forest grove,” however, indicates the dwelling place, and this is the locative in the sense of location without circumlocution. Explaining both terms by showing their special meaning, he says, “dwelling near Icchānaṅgala,” etc. “The stockade of virtue,” etc., shows the Blessed One’s dwelling out of consideration for the welfare of those to be trained, in the way already stated. There, the practice of the Blessed One, the King of Dhamma, is entirely devoted to the suppression of what is not Dhamma, and that is by way of virtue, concentration, and wisdom—thus, the triad beginning with virtue is taken. The connection is: “the stockade of virtue” means he dwells having established a stockade called virtue, which is like the stockade of a wheel-turning monarch made of wood, bricks, etc. For a stockade (khandhāvāra)—with the 'a' lengthened—is where they enclose or surround on all sides with logs of wood, etc.; it is a temporary dwelling place for kings. But here, virtue too is called that because of its similarity to it in the sense of warding off danger, merely by its connection to the Blessed One's act of temporary dwelling. “The spear of concentration” means the auspicious spear consisting of right concentration. “The word of omniscient knowledge” means the victorious mantra-word consisting of omniscient knowledge. “Revolving” means muttering. There is also the reading “the arrow of omniscient knowledge”; the meaning is continuously revolving the supreme thunderbolt-arrow of omniscient knowledge. “With whatever dwelling one prefers” shows what is common to all dwellings; the meaning is that he dwells with whatever dwelling is pleasing to himself, whether divine dwellings or others.

Pokkharasātivatthuvaṇṇanā

The Commentary on the Story of Pokkharasāti

255. Manteti iruvedādimantasatthe. Iruvedādayo hi guttabhāsitabbaṭṭhena ‘‘mantā’’ti vuccanti. Aṇa-saddo saddeti āha ‘‘sajjhāyatī’’ti. Lokiyā pana vadanti ‘‘brahmuno apaccaṃ brāhmaṇo, nāgamo, ṇattaṃ, dīghādī’’ti. Kasmā ayameva vacanattho vuttoti āha ‘‘idamevā’’tiādi. Atha kesaṃ itaro vacanatthoti codanamapaneti ‘‘ariyā panā’’tiādinā. Atha vā yaṃ lokiyā vadanti ‘‘brahmunā jāto brāhmaṇo’’tiādiniruttiṃ, taṃ paṭikkhipituṃ evaṃ vuttaṃ. ‘‘Idamevā’’ti hi avadhāraṇena taṃ paṭikkhipati. ‘‘Jātibrāhmaṇāna’’nti pana iminā saddantarena dassitesu jātibrāhmaṇavisuddhibrāhmaṇavasena duvidhesu brāhmaṇesu visuddhibrāhmaṇānaṃ niruttiṃ dassento ‘‘ariyā panā’’tiādimāha. Bahanti pāpe bahi karontīti hi ariyā brāhmaṇā niruttinayena. ‘‘Tassa kira kāyo setapokkharasadiso’’ti idamevassa nāmalābhahetudassanaṃ, sesaṃ pana tappasaṅgena yathāvijjamānavisesadassanameva. Tenāha ‘‘iti naṃ pokkharasadisattā pokkharasātīti sañjānantī’’ti. Pokkharena sadiso kāyo yassāti hi pokkharasātī niruttinayena[Pg.209]. Sātasaddo vā sadisattho, pokkharena sāto sadiso kāyo tathā, so yassāti pokkharasātī. Setapokkharasadisoti setapadumavaṇṇo. Devanagareti ālakamandādidevapure. Ussāpitarajatatoraṇanti gambhīranemanikhātaṃ accuggataṃ rajatamayaṃ indakhīlaṃ. Kāḷamegharājīti kadāci dissamānā kāḷaabbhalekhā. Rajatapanāḷikāti rajatamayatumbaṃ. Suvaṭṭitāti vaṭṭabhāvassa yuttaṭṭhāne suṭṭhu vaṭṭulā. Kāḷavaṅgatilakādīnamabhāvena suparisuddhā. ‘‘Arājake’’tiādināpi sobhaggappattabhāvameva nidasseti.

255. Regarding `manteti`: this refers to the mantra-scriptures beginning with the Rig Veda. Indeed, the Rig Veda and so on are called 'mantras' (mantā) because they are to be spoken guardedly. The word 'aṇa' means 'sound,' therefore he says 'recites' (sajjhāyatī). Worldly people, however, state: 'A brahmin is an offspring of Brahma,' explaining the derivation through the insertion of 'na', the change to 'ṇa', lengthening, and so on. In response to the question, 'Why is only this etymology stated?' he says, 'this alone,' etc. Then, to the objection, 'Whose is the other etymology?' he dispels it with 'but the noble ones,' etc. Alternatively, it is stated thus to reject the etymology that worldly people state, 'a brahmin is born from Brahma,' etc. For by the emphasis in 'this alone' he rejects that. But with this other word, 'of birth-brahmins,' referring to the two kinds of brahmins shown—brahmins by birth and brahmins by purity—he shows the etymology of the brahmins by purity, saying, 'but the noble ones,' etc. For noble ones are called brahmins by way of etymology because they have barred (bahanti) evil things, that is, they have put them outside (bahi karonti). 'His body, it seems, is like a white lotus'—this itself shows the reason for his acquiring the name. The rest is just a showing of his existing special qualities in connection with that. Hence he says, 'Thus, because he is like a lotus, they knew him as Pokkharasāti.' For by way of etymology, Pokkharasāti is 'one whose body is similar to a lotus.' Or the word sāta means 'similar'; his body is similar (sāta) to a lotus (pokkhara), thus he is one who has that, Pokkharasāti. 'Like a white lotus' means having the color of a white lotus. 'In a city of the devas' means in a divine city such as Ālakamandā. 'A raised silver archway' means a very lofty silver city-pillar sunk into a deep foundation. 'A streak of black cloud' means a line of dark clouds seen occasionally. 'A silver water-pipe' means a silver gourd. 'Well-rounded' means perfectly circular in the appropriate places. It is extremely pure through the absence of dark blemishes, moles, and the like. With 'in a kingless realm,' etc., he also indicates its state of having attained splendor.

Idāni aparampi tassa nāmalābhahetuṃ dassento ‘‘ayaṃ panā’’tiādimāha. Tattha ca ‘‘himavantapadese mahāsare padumagabbhe nibbattī’’ti idamevassa nāmalābhahetudassanaṃ. Sesaṃ pana tappasaṅgena tathāpavattākāradassanameva. Tenāha ‘‘iti naṃ pokkhare sayitattā pokkharasātīti sañjānantī’’ti. Pokkhare kamale sayatīti hi pokkharasātī, sātaṃ vā vuccati samasaṇṭhānaṃ, pokkhare jātaṃ samasaṇṭhānaṃ tathā, tamassatthītipi pokkharasātī. Yaṃ pana ācariyena vuttaṃ ‘‘imassa brāhmaṇassa kīdiso pubbayogo, yena naṃ bhagavā anuggaṇhituṃ taṃ ṭhānaṃ upagatoti āhā’’ti, (dī. ni. ṭī. 1.255) tadetaṃ ‘‘ayaṃ panā’’tiādivacanaṃ ekadesameva sandhāya vuttaṃ. ‘‘So tato manussaloka’’ntiādivacanato devaloke nibbattīti ettha aparāparaṃ nibbatti eva vuttāti daṭṭhabbaṃ. Tathārūpena kammena nibbattimeva sandhāya ‘‘mātukucchivāsaṃ jigucchitvā’’tiādi vuttaṃ. ‘‘Padumagabbhe nibbattī’’ti iminā saṃsedajoyeva hutvā nibbattīti dasseti. Na pupphatīti na vikasati. Tenāti tāpasena. Nāḷatoti pupphadaṇḍato. Suvaṇṇacuṇṇehi piñjaraṃ hemavaṇṇo yassāti suvaṇṇacuṇṇapiñjaro, taṃ, suvaṇṇacuṇṇehi vikiṇṇabhāvena hemavaṇṇanti attho. Piñjarasaddo hi hemavaṇṇapariyāyoti sāratthadīpaniyaṃ (sārattha. ṭī. 1.22) vuttaṃ. Esa nayo padumareṇupiñjaranti etthāpi. Rajatabimbakanti rūpiyamayarūpakaṃ. Paṭijaggāmīti posemi. Pāranti pariyosānaṃ, nipphatti vā vuccati nadīsamuddādīnaṃ pariyosānabhūtaṃ pāraṃ viyāti katvā. Paṭisandhipaññāsaṅkhātena sabhāvañāṇena paṇḍito. Iti kattabbesu, vedesu vā visāradapaññāsaṅkhātena veyyattiyena [Pg.210] byatto. Aggabrāhmaṇoti disāpāmokkhabrāhmaṇo. Sippanti vedasippaṃ tasseva pakaraṇādhigatattā. Brahmadeyyaṃ adāsīti vakkhamānanayena brahmadeyyaṃ katvā adāsi.

Now, showing another reason for his acquiring the name, he says, 'But this one,' etc. And here, the statement 'he was born in a lotus womb in a great lake in the Himālaya region' is itself the showing of the reason for his acquiring the name. The rest is just a showing of the way it occurred in connection with that. Hence he says, 'Thus, because he lay in a lotus, they knew him as Pokkharasāti.' For Pokkharasāti is 'one who lies in a lotus.' Or sāta is said to mean 'well-proportioned'; born in a lotus, well-proportioned, thus he is one who possesses that, Pokkharasāti. As for what was said by the commentator—'What was the past meritorious action of this brahmin, on account of which the Blessed One went to that place to favor him?'—this statement beginning 'But this one' was said with reference to only one part. From the statement 'From there to the human world,' etc., it should be understood that here successive births in the deva world are spoken of. The statement 'being disgusted with dwelling in a mother's womb,' etc., was said with reference to his birth through such kamma. By 'he was born in a lotus womb,' he shows that he was born as a moisture-born being. 'It does not flower' means it does not open. 'By him' means by the ascetic. 'From the stalk' means from the flower stalk. 'Tawny with golden powder' (suvaṇṇacuṇṇapiñjaro) is explained as 'one whose color is golden' (`hemavaṇṇo yassa`); the meaning is that it is golden-colored from being strewn with golden powder. For the word piñjara is a synonym for 'golden-colored,' as is said in the Sāratthadīpanī. This is also the method in 'tawny with lotus pollen.' 'A silver image' means a figure made of silver. 'I look after' (paṭijaggāmi) means 'I nourish' (posemi). 'The further shore' (pāra) means the end, or completion, so called because it is like the further shore which is the end-point of rivers, oceans, and so on. 'Wise' (paṇḍito) means with the natural knowledge consisting of the wisdom of rebirth-linking. 'Accomplished' (byatto) means with the proficiency consisting of the expert wisdom in things to be done, or in the Vedas. 'A leading brahmin' means a world-renowned teacher brahmin. 'The craft' (sippa) means the craft of the Vedas, because that is what is being dealt with in this section. 'He gave a royal grant' (brahmadeyyaṃ adāsi) means he made it a royal grant and gave it in the way that will be described.

‘‘Ajjhāvasatī’’ti ettha adhi-saddo, ā-saddo ca upasaggamattaṃ, tato ‘‘ukkaṭṭha’’nti idaṃ ajjhāpubbavasayoge bhummatthe upayogavacanaṃ. Adhi-saddo vā issariyattho, ā-saddo mariyādattho tato ‘‘ukkaṭṭha’’nti idaṃ kammappavacanīyayoge bhummatthe upayogavacananti dasseti ‘‘ukkaṭṭhanāmake’’tiādinā. Tadevatthaṃ vivarituṃ ‘‘tassā’’tiādi vuttaṃ. ‘‘Tassa nagarassa sāmiko hutvā’’ti hi ‘‘abhibhavitvā’’ti etassatthavivaraṇaṃ, tenetaṃ dīpeti ‘‘sāmibhāvo abhibhavana’’nti. ‘‘Yāya mariyādāyā’’tiādi pana ā-saddassatthavivaraṇaṃ, tenetaṃ dīpeti ‘‘āsaddo mariyādattho, mariyādā ca nāma yāya tattha vasitabbaṃ, sāyeva aparādhīnatā’’ti. Yāya mariyādāyāti hi yāya aparādhīnatāsaṅkhātāya anaññasādhāraṇāya avatthāyāti attho. ‘‘Upasaggavasenā’’tiādi pana ‘‘ukkaṭṭhanāmake’’ti etassatthavivaraṇaṃ, tenetaṃ dīpeti ‘‘satipi bhummavacanappasaṅge dhātvatthānuvattakavisesakabhūtehi duvidhehipi upasaggehi yuttattā upayogavacanamevettha vihita’’nti. ‘‘Tassa kirā’’tiādi pana atthānugatasamaññāparidīpanaṃ. Vatthu nāma nagaramāpanārahabhūmippadeso ‘‘ārāmavatthu, vihāravatthū’’tiādīsu viya.

Herein, in the word ‘dwells’ (ajjhāvasati), the words adhi and ā are mere prefixes; therefore, this word ‘Ukkaṭṭhaṃ’ is a term in the accusative case in the sense of location, in connection with the root vas preceded by adhi and ā. Alternatively, the word adhi has the meaning of sovereignty, and the word ā has the meaning of a boundary; therefore, with the words ‘in the one named Ukkaṭṭha,’ etc., he shows that this word ‘Ukkaṭṭhaṃ’ is a term in the accusative case in the sense of location, in connection with a prepositional adverb (kammappavacanīya). To explain that very meaning, ‘of that,’ etc., is stated. Indeed, ‘having become the master of that city’ is an explanation of the meaning of ‘having overcome’; by this, he reveals that ‘lordship is overcoming.’ Furthermore, ‘by which boundary,’ etc., is an explanation of the meaning of the word ā; by this, he reveals that ‘the word ā has the meaning of a boundary, and a boundary is that by which one must dwell there, which itself is independence.’ For ‘by which boundary’ means by which state, called independence, that is not shared with others. Furthermore, ‘by way of prefixes,’ etc., is an explanation of the meaning of ‘in the one named Ukkaṭṭha’; by this, he reveals that ‘although there is an occasion for the locative case, because of its connection with two kinds of prefixes that both follow and specify the meaning of the root, only the accusative case is prescribed here.’ Furthermore, ‘of that, it seems,’ etc., is an elucidation of the designation that follows the meaning. A ‘site’ (vatthu) is a plot of land suitable for laying out a city, as in ‘a monastery site,’ ‘a dwelling site,’ etc.

Ukkāti daṇḍadīpikā. Aggahesunti ‘‘ajja maṅgaladivaso, tasmā sunakkhattaṃ, tatthāpi ayaṃ sukhaṇo mā atikkamī’’ti rattivibhāyanaṃ anurakkhantā, rattiyaṃ ālokakaraṇatthāya ukkā ṭhapetvā ukkāsu jalamānāsu nagarassa vatthuṃ aggahesuṃ, tenetaṃ dīpeti – ukkāsu ṭhitāti ukkaṭṭhā. Mūlavibhujādi ākatigaṇapakkhepena, niruttinayena vā ukkāsu vijjotayantīsu ṭhitāti ukkaṭṭhā, tathā ukkāsu ṭhitāsu ṭhitā āsītipi ukkaṭṭhāti. Majjhimāgamaṭṭhakathāyaṃ pana evaṃ vuttaṃ ‘‘tañca nagaraṃ ‘maṅgaladivaso sukhaṇo, sunakkhattaṃ mā atikkamī’ti rattimpi ukkāsu ṭhitāsu māpitattā ukkaṭṭhātipi vuccati, daṇḍadīpikāsu jāletvā dhāriyamānāsu māpitattāti vuttaṃ hotī’’ti, (ma. ni. aṭṭha. 1.mūlapariyāyasuttavaṇṇanā) tadapiminā saṃsandati ceva sameti [Pg.211] ca nagaravatthupariggahassapi nagaramāpanapariyāpannattāti daṭṭhabbaṃ. Apare pana bhaṇanti ‘‘bhūmibhāgasampattiyā, upakaraṇasampattiyā, manussasampattiyā ca taṃ nagaraṃ ukkaṭṭhaguṇayogato ukkaṭṭhāti nāmaṃ labhatī’’ti. Lokiyā pana vadanti ‘‘ukkā dhārīyati etassa māpitakāleti ukkaṭṭhā, vaṇṇavikāroya’’nti, itthiliṅgavasena cāyaṃ samaññā, tenevidha payogo dissati ‘‘yathā ca bhavaṃ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamatī’’ti (dī. ni. 1.299) mūlapariyāyasuttādīsu (ma. ni. 1.1) ca ‘‘ekaṃ samayaṃ bhagavā ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle’’tiādi. Evamettha hotu upasaggavasena upayogavacanaṃ, kathaṃ panetaṃ sesapadesu siyāti anuyogenāha ‘‘tassa anupayogattā sesapadesū’’ti. Tattha tassāti upasaggavasena upayogasaññuttassa ‘‘ukkaṭṭha’’nti padassa. Anupayogattāti visesanabhāvena anupayuttattā. Sesapadesūti ‘‘sattussada’’ntiādīsu sattasu padesu.

A torch (ukkā) is a staff-lamp (daṇḍadīpikā). ‘They took possession’ (aggahesuṃ) means that, thinking, ‘Today is an auspicious day, thus it is a good constellation, and moreover, let this auspicious moment not pass by,’ while watching for the dawn, they set up torches at night to provide light and took possession of the site for the city while the torches were burning. By this, he reveals: ‘established among torches’ (ukkāsu ṭhitā) is Ukkaṭṭhā. Or, by inclusion in the class of forms such as Mūlavibhuja, or by etymological method, ‘established while torches were shining’ is Ukkaṭṭhā. Similarly, because it was established while torches were standing, it is also Ukkaṭṭhā. In the commentary to the Majjhima Nikāya, however, it is stated thus: ‘And that city is also called Ukkaṭṭhā because it was laid out while torches were standing even at night, with the thought, “It is an auspicious day, a good moment, a good constellation; let it not pass by.” This means it was laid out while staff-lamps were lit and held.’ This, too, is consistent and agrees with the present explanation, for it should be understood that the taking possession of the city’s site is also included in the laying out of the city. Others, however, say: ‘That city obtained the name Ukkaṭṭhā from its connection with excellent qualities, due to the excellence of its region, the excellence of its equipment, and the excellence of its people.’ But worldly people say: ‘A torch (ukkā) is held (dhārīyati) at the time of its construction, hence Ukkaṭṭhā; this is a phonetic change.’ And this designation is in the feminine gender, hence this usage is seen: ‘just as the Venerable Gotama visits other families of lay followers in Ukkaṭṭhā,’ and in the Mūlapariyāya Sutta and others: ‘At one time the Blessed One was dwelling at Ukkaṭṭhā, in the Subhaga Grove, at the foot of a majestic sāl tree,’ etc. Thus, in this case, let it be a term in the accusative case by way of a prefix. In response to the query, ‘But how could this be in the remaining terms?’ he says: ‘Because of its non-application in the remaining terms.’ Therein, ‘its’ refers to the word ‘Ukkaṭṭhaṃ,’ which is connected to the accusative case by way of a prefix. ‘Because of non-application’ means because it is not used as a qualifier. ‘In the remaining terms’ refers to the seven terms beginning with ‘sattussada.’

Kiṃ nu khvāyaṃ saddapayogo saddalakkhaṇānugatoti codanamapaneti ‘‘tattha…pe… pariyesitabba’’nti iminā. Tatthāti upasaggavasena, anupayogavasena ca upayogavacananti vutte dubbidhepi vidhāne. Lakkhaṇanti gahaṇūpāyañāyabhūtaṃ saddalakkhaṇaṃ, suttaṃ vā. Pariyesitabbanti saddasatthesu vijjamānattā ñāṇena gavesitabbaṃ, gahetabbanti vuttaṃ hoti. Etena hi saddalakkhaṇānugatovāyaṃ saddapayogoti dasseti, saddavidū ca icchanti ‘‘upaanuadhiāiccādipubbavasayoge sattamiyatthe upayogavacanaṃ pāpuṇāti, visesitabbapade ca yathāvidhimanupayogo visesanapadānaṃ samānādhikaraṇabhūtāna’’nti. Tatra yadā adhi-saddo, ā-saddo ca upasaggamattaṃ, tadā ‘‘tatiyāsattamīnañcā’’ti lakkhaṇena ajjhāpubbavasayoge upayogavacanaṃ. Tathā hi vadanti ‘‘sattamiyatthe kāladisāsu upānvajjhāvasayoge, adhipubbasiṭhāvasānaṃ payoge, tappānacāresu ca dutiyā. Kāle pubbaṇhasamayaṃ nivāsetvā, ekaṃ samayaṃ bhagavā, kañci kālaṃ purejātapaccayena paccayo, imaṃ rattiṃ cattāro mahārājāno. Disāyaṃ purimaṃ disaṃ dhataraṭṭho. Upādipubbavasayoge gāmaṃ upavasati, gāmaṃ anuvasati, gāmaṃ āvasati, agāraṃ ajjhāvasati, adhipubbasiṭhāvasānaṃ payoge [Pg.212] pathaviṃ adhisessati, gāmaṃ adhitiṭṭhati, gāmaṃ ajjhāvasati. Tappānacāresu nadiṃ pivati, gāmaṃ carati iccādīti.

He dispels the objection, ‘Is this usage of the word in conformity with the rules of grammar or not?’ with the words, ‘Therein… to be sought.’ ‘Therein’ refers to both methods mentioned when it was said to be a term in the accusative case: namely, by way of a prefix and by way of non-application. ‘Rule’ (lakkhaṇa) means a grammatical rule, which is a suitable method for grasping, or a sutta. ‘To be sought’ means it should be investigated with knowledge since it is found in the grammatical treatises; this means it should be grasped. By this, he shows that this usage of the word is indeed in conformity with the rules of grammar. And grammarians hold: ‘When the root vas is preceded by prefixes such as upa, anu, adhi, ā, etc., the accusative case is obtained in the sense of the seventh (locative) case; and just as the word to be qualified, being connected with a prefix, obtains the rule, so too the qualifying words that are in apposition obtain that rule.’ Therein, when the words adhi and ā are mere prefixes, then by the rule ‘and of the third and seventh,’ a term in the accusative case occurs when the root vas is preceded by adhi and ā. For thus they say: ‘The second (accusative) case is used in the sense of the seventh (locative) case in expressions of time and direction; when vas is used with upa, anu, adhi, and ā; when si, ṭhā, and vas are used with adhi; and in expressions of drinking and moving about in a place. In time: “having dressed in the morning” (pubbaṇhasamayaṃ); “at one time” (ekaṃ samayaṃ) the Blessed One; “for some time” (kañci kālaṃ) a condition by way of a prenascent condition; “this night” (imaṃ rattiṃ) the Four Great Kings. In direction: “in the eastern direction” (purimaṃ disaṃ) is Dhataraṭṭha. When vas is used with prefixes like upa: “he dwells near the village” (gāmaṃ upavasati); “he dwells along the village” (gāmaṃ anuvasati); “he dwells in the village” (gāmaṃ āvasati); “he inhabits the house” (agāraṃ ajjhāvasati). When si, ṭhā, and vas are used with adhi: “he will lie down on the earth” (pathaviṃ adhisessati); “he stands over the village” (gāmaṃ adhitiṭṭhati); “he dwells in the village” (gāmaṃ ajjhāvasati). In expressions of drinking and moving about in a place: “he drinks from the river” (nadiṃ pivati); “he wanders through the village” (gāmaṃ carati), and so on.’

Yadā pana adhi-saddo issariyattho, ā-saddo ca mariyādattho, tadā ‘‘kammappavacanīyayutte’’ti lakkhaṇena kammappavacanīyayoge upayogavacanaṃ. Tathā hi vadanti ‘‘anuādayo upasaggā, dhīādayo nipātā ca kammappavacanīyasaññā honti kiriyāsaṅkhātaṃ kammaṃ pavacanīyaṃ yesaṃ te kammappavacanīyā’’ti. Sesapadānaṃ pana yathāvidhimanupayoge katarena lakkhaṇena upayogavacananti? Yathāvuttalakkhaṇeneva. Yajjevaṃ tesampi ādhārabhāvato nānādhāratā siyāti? Na, bahūnampi padānaṃ nagaravasena ekatthabhāvato. Sakatthamattañhi tesaṃ nānākaraṇanti. Aññe pana saddavidū evamicchanti ‘‘samānādhikaraṇapadānaṃ paccekaṃ kiriyāsambandhanena visesitabbapadena samānavacanatā yathā ‘kaṭaṃ karoti, vipulaṃ, dassanīya’nti ettha ‘kaṭaṃ karoti, vipulaṃ karoti, dassanīyaṃ karotī’ti paccekaṃ kiriyāsambandhanena kammattheyeva dutiyā’’ti, tadetaṃ vicāretabbaṃ visesanapadānaṃ samānādhikaraṇānaṃ kiriyāsambajjhanābhāvato. Yadā hi kiriyāsambajjhanaṃ, tadā visesanameva na hotīti.

Furthermore, when the prefix 'adhi' has the meaning of sovereignty and the prefix 'ā' has the meaning of a limit, then by the rule 'when connected with a prepositional adverb,' the second case ending occurs when in connection with a prepositional adverb. For thus they say: 'The prefixes beginning with 'anu' and the particles beginning with 'dhi' are designated as prepositional adverbs. They are prepositional adverbs because for them an action, called 'kamma,' is to be specified.' But for the remaining terms, in their application as adjectives as is appropriate, by what rule is there the second case ending? By the very rule already stated. If so, might there not be a multiplicity of loci on account of their being bases? No, because even for many terms there is a single meaning by way of the city. For their differentiation is merely a matter of their own individual meaning. But other grammarians hold thus: 'For words in apposition, there is concord with the qualified word through a separate connection with the verb, as in the example, “He makes a mat, large and beautiful” (kaṭaṃ karoti, vipulaṃ, dassanīyaṃ). Here, “He makes a mat” (kaṭaṃ karoti), “he makes it large” (vipulaṃ karoti), “he makes it beautiful” (dassanīyaṃ karoti), the second (accusative) case is used in the sense of the object through a separate connection with the verb.' But this should be investigated, because qualifying words in apposition do not have a connection with the verb. For when there is a connection with the verb, it is not a qualifier at all.

Ussadatā nāmettha bahulatāti vuttaṃ ‘‘bahujana’’nti. Taṃ pana bahulataṃ dasseti ‘‘ākiṇṇamanussa’’ntiādinā. Araññādīsu gahetvā posetabbā posāvaniyā, etena tesaṃ dhammabhāvaṃ dasseti. Āvijjhitvāti parikkhipitvā. Khaṇitvā katā pokkharaṇī, ābandhitvā kataṃ taḷākaṃ. Acchinnūdakaṭṭhāneyeva jalajakusumāni jātānīti vuttaṃ ‘‘udakassa niccabharitānevā’’ti. Udakassāti ca pūraṇakiriyāyoge karaṇatthe sāmivacanaṃ ‘‘mahante mahante sāṇipasibbake kārāpetvā hiraññasuvaṇṇassa pūrāpetvā’’tiādīsu (pārā. 34) viya. Saha dhaññenāti sadhaññanti nagarasaddāpekkhāya napuṃsakaliṅgena vuttaṃ, yathāvākyaṃ vā upayogavacanena. Evaṃ sabbattha. Pubbaṇṇāparaṇṇādibhedaṃ bahudhaññasannicayanti ettha ādisaddena tadubhayavinimuttaṃ alābukumbhaṇḍādisūpeyyaṃ saṅgaṇhāti. Tenāyamattho viññāyati – nayidha dhaññasaddo sāliādidhaññavisesavācako, posane sādhuttamattena pana niravasesapubbaṇṇāparaṇṇasūpeyyavācako, virūpekasesavasena [Pg.213] vā payuttoti. Ettāvatāti yathāvuttapadattayena. Rājalīlāyāti rājūnaṃ vilāsena. Samiddhiyā upabhogaparibhogasampuṇṇabhāvena sampatti samiddhisampatti.

Herein, abundance (ussadatā) is plentifulness (bahulatā); this is stated by 'with many people' (bahujana). He shows that plentifulness by the words beginning 'crowded with people' (ākiṇṇamanussa). Those that should be nurtured by being taken from forests and so on are 'posāvaniyā'; by this he shows their tamable nature. 'Having been surrounded' (āvijjhitvā) means having been encircled. A pond made by digging is a 'pokkharaṇī'; one made by damming is a 'taḷāka'. Because water-born flowers grow only in a place of unbroken water, it is said, 'always full of water.' And 'of water' (udakassa) is a genitive in the sense of the instrumental in connection with the action of filling, as in such passages as 'having had large hemp sacks made and having had them filled with gold and silver'. 'With grain' (saha dhaññena) is 'sadhaññaṃ'. This is stated in the neuter gender with reference to the word 'city,' or it is stated in the second case ending according to the sentence. Thus everywhere. In the phrase 'many stores of grain' (bahudhaññasannicayaṃ), which is distinguished as early grain, later grain, etc., the word 'etc.' includes things suitable for curry such as gourds and pumpkins, which are distinct from both of those. By this the meaning is understood: here the word 'grain' does not denote a specific kind of grain such as rice, but denotes without remainder all early grain, later grain, and things suitable for curry, simply because of their excellence for nourishment; or it is used by way of an elliptical compound of dissimilar words. 'To this extent' refers to the three terms mentioned. 'With royal splendor' (rājalīlāya) means with the grace of kings. The accomplishment of prosperity (samiddhisampatti) is accomplishment (sampatti) through prosperity (samiddhiyā), which is the state of being complete in things for enjoyment and use.

‘‘Rājabhogga’’nti vutte ‘‘kena dinna’’nti avassaṃ pucchitabbato evaṃ vuttanti dasseti ‘‘kenā’’tiādinā. Raññā viya bhuñjitabbanti vā rājabhogganti aṭṭhakathāto aparo nayo. Yāva puttanattapanattaparamparā kulasantakabhāvena rājato laddhattā ‘‘rañño dāyabhūta’’nti vuttaṃ. ‘‘Dhammadāyādā me bhikkhave bhavathā’’tiādīsu (ma. ni. 1.29) viya ca dāyasaddo dāyajjapariyāyoti āha ‘‘dāyajjanti attho’’ti. Kathaṃ dinnattā brahmadeyyaṃ nāmāti codanaṃ pariharati ‘‘chattaṃ ussāpetvā’’tiādinā. Rājanīhārena paribhuñjitabbato hi uddhaṃ paribhogalābhassa brahmadeyyatā nāma natthi, idañca tathā dinnameva, tasmā brahmadeyyaṃ nāmāti vuttaṃ hoti. Chejjabhejjanti sarīradaṇḍadhanadaṇḍādibhedaṃ daṇḍamāha. Nadītitthapabbatādīsūti nadītitthapabbatapādagāmadvāraaṭavimukhādīsu. Setacchattaggahaṇena sesarājakakudhabhaṇḍampi gahitaṃ tappamukhattāti veditabbaṃ. ‘‘Raññā bhuñjitabba’’ntveva vutte idhādhippetattho na pākaṭoti hutvā-saddaggahaṇaṃ kataṃ. Tañhi so rājakulato asamudāgatopi rājā hutvā bhuñjituṃ labhatīti ayamidhādhippeto attho. Dātabbanti dāyaṃ, ‘‘rājadāya’’nti imināva raññā dinnabhāve siddhe ‘‘raññā pasenadinā kosalena dinna’’nti puna ca vacanaṃ kimatthiyanti āha ‘‘dāyakarājadīpanattha’’ntiādi. Asukena raññā dinnanti dāyakarājassa adīpitattā evaṃ vuttanti adhippāyo. Ettha ca paṭhamanaye ‘‘rājabhogga’’nti pade pucchāsambhavato idaṃ vuttaṃ, dutiyanaye pana ‘‘rājadāya’’nti padeti ayampi viseso daṭṭhabbo. Tattha atibahulatāya purato ṭhapanokāsābhāvato passenapi odanasūpabyañjanādi dīyati etassāti pasenadi, aluttasamāsavasena. So hi rājā taṇḍuladoṇassa odanampi tadupiyena sūpabyañjanena bhuñjati. Tathā hi naṃ bhuttapātarāsakāle satthu santikamāgantvā ito cito ca samparivattantaṃ niddāya abhibhuyyamānaṃ ujukaṃ nisīditumasakkontaṃ bhagavā –

When 'royal property' (rājabhogga) is said, since it must be asked, 'Given by whom?', it is shown that it is stated thus with 'by whom,' and so on. Or, another method from the commentary is that it is called 'royal property' because it is to be enjoyed like a king. It is said to be 'the king’s inheritance' (rañño dāyabhūta) because it was obtained from the king as family property for a succession of sons, grandsons, and great-grandsons. And just as in such passages as, 'Monks, be my heirs in the Dhamma', the word 'heir' (dāya) is a synonym for 'heritage' (dāyajja); thus it is said, 'it means heritage.' He resolves the objection, 'How is it called a supreme gift (brahmadeyya), since it was given?' with the phrase, 'by raising the parasol,' and so on. For there is no such thing as a supreme gift of the benefit of enjoyment apart from what is to be enjoyed by royal grant, and this was indeed given in that way; therefore, it is said to be a supreme gift. 'Cutting and breaking' (chejjabhejja) refers to punishment divided into bodily punishment, monetary punishment, and so on. 'At river fords, mountains, and so on' means at river fords, the foot of mountains, village gates, the edge of forests, and so on. By the mention of the white parasol, the other royal insignia should also be understood as included, since that is the foremost among them. If it were simply said, 'to be enjoyed by the king,' the intended meaning here would not be clear, so the word 'having become' (hutvā) is included. For one who has not come from a royal family may get to enjoy it by becoming a king—this is the intended meaning here. 'What is to be given' is a gift (dāya); by 'royal gift' (rājadāya) it is established that it was given by the king. So why is it stated again, 'given by King Pasenadi of Kosala'? He says, 'to indicate the donor king,' and so on. The intention is that this is said because the donor king was not indicated. And here, in the first method, this is said because a question is possible regarding the term 'royal property'; but in the second method, it is regarding the term 'royal gift'—this distinction should also be noted. There, because of its great quantity, there being no opportunity to place it in front, rice, soup, curry, and so on are given to him even from the side (passena dīyati): thus he is Pasenadi, by way of an unelided compound. For that king eats rice from a doṇa measure along with suitable soup and curry. Thus, when he came into the presence of the Teacher after his morning meal, overcome by drowsiness, turning this way and that, unable to sit upright, the Blessed One—

‘‘Middhī [Pg.214] yadā hoti mahagghaso ca,Niddāyitā samparivattasāyī;

Mahāvarāhova nivāpavuṭṭho,Punappunaṃ gabbhamupeti mando’’ti. (dha. pa. 325;

netti. 26, 90);

“When one is torpid and a great glutton, Sleepy, rolling about where one lies, Like a great hog fattened on swill, A dullard enters the womb again and again.”

Imāya gāthāya ovadi. Bhāgineyyañca so sudassanaṃ nāma māṇavaṃ –

With this verse He advised him. And that king advised his nephew, the young man named Sudassana—

‘‘Manujassa sadā satīmato,Mattaṃ jānato laddhabhojane;

Tanukassa bhavanti vedanā,Saṇikaṃ jīrati āyupālaya’’nti. (saṃ. ni. 1.24) –

For a person who is ever mindful, who knows moderation in the food obtained, their ailments become slight; they age slowly, protecting their life-span.

Imaṃ gāthaṃ bhagavato santike uggahāpetvā attano bhuñjantassa osānapiṇḍakāle devasikaṃ bhaṇāpeti, so aparena samayena tassā gāthāya atthaṃ sallakkhetvā punappunaṃ osānapiṇḍapariharaṇena nāḷikodanamattāya saṇṭhahitvā tanusarīro balavā sukhappatto ahosīti. Udānaṭṭhakathāyaṃ (udā. aṭṭha. 12) pana evaṃ vuttaṃ ‘‘paccāmittaṃ parasenaṃ jinātīti pasenadī’’ti. Saddavidūpi hi ja-kārassa da-kāre idamudāharanti. So hi attano bhāgineyyaṃ ajātasatturājānaṃ, pañcacorasatādīni ca avaruddhakāni jinātīti. Kosalaraṭṭhassādhipatibhāvato kosalo, tasmā kosalādhipatinā pasenadi nāmakena raññā dinnanti attho veditabbo. Nissaṭṭhapariccattatāsaṅkhātena puna aggahetabbabhāveneva dinnattā idha brahmadeyyaṃ nāma, na tu purimanaye viya rājasaṅkhepena paribhuñjitabbabhāvena dinnattāti āha ‘‘yathā’’tiādi. Nissaṭṭhaṃ hutvā, nissaṭṭhabhāvena vā pariccattaṃ nissaṭṭhapariccattaṃ, muttacāgavasena cajitanti attho.

Having had this verse learned in the presence of the Blessed One, he had it recited daily at the time of his last mouthful as he was eating. Later, having reflected on the meaning of that verse, by repeatedly forgoing his last mouthful he became established on a nāḷikā-measure of rice, and becoming slender in body, he was strong and attained happiness. In the Udāna commentary, however, it is said: “He conquers the enemy army (`parasenaṃ jināti`), hence Pasenadi.” For grammarians also cite this as an example of the letter 'j' becoming 'd'. For he conquers his nephew, King Ajātasattu, and the five hundred thieves and others who were besieged. Because he is the sovereign of the Kosala country, he is 'Kosala.' Therefore, the meaning should be understood as: 'given by the king named Pasenadi, the lord of Kosala.' Here, a brahmadeyya is so called because it is given in the sense of being handed over and abandoned, not to be taken back again; it is not, as in the previous method, given to be enjoyed by royal summary. Thus he says, “as,” and so on. “Handed over and abandoned” (`nissaṭṭhapariccattaṃ`) means handed over (`nissaṭṭhaṃ hutvā`) or abandoned in the sense of being handed over (`nissaṭṭhabhāvena pariccattaṃ`); the meaning is “relinquished with open-handed generosity.”

Savanaṃ upalabbhoti dasseti ‘‘upalabhī’’ti iminā, so cāyamupalabbho savanavaseneva jānananti vuttaṃ ‘‘sotadvārasampattavacananigghosānusārena aññāsī’’ti. Sotadvārānusāraviññāṇavīthivasena jānanameva hi idha savanaṃ teneva ‘‘samaṇo khalu bho gotamo’’tiādinā vuttassatthassa adhigatattā, na pana sotadvāravīthivasena sutamattaṃ [Pg.215] tena tadatthassa anadhigatattā. Avadhāraṇaphalattā saddapayogassa sabbampi vākyaṃ antogadhāvadhāraṇaṃ. Tasmā tadatthajotakasaddena vināpi aññatthāpohanavasena assosi eva, nāssa koci savanantarāyo ahosīti ayamattho viññāyatīti āha ‘‘padapūraṇamatte nipāto’’ti, antogadhāvadhāraṇepi ca sabbasmiṃ vākye nītatthato avadhāraṇatthaṃ kho-saddaggahaṇaṃ ‘‘evā’’ti sāmatthiyā sātisayaṃ etadatthassa viññāyamānattāti paṭhamavikappo vutto, nītatthato avadhāraṇena ko attho ekantiko kato, avadhārito cāti vuttaṃ ‘‘tatthā’’tiādi. Atha padapūraṇamattena kho-saddena kiṃ payojananti codanamapaneti ‘‘padapūraṇenā’’tiādinā, akkharasamūhapadassa, padasamūhavākyassa ca siliṭṭhatāpayojanamattamevāti attho. ‘‘Assosī’’ti hidaṃ padaṃ kho-sadde gahite tena phullitaṃ maṇḍitaṃ vibhūsitaṃ viya hontaṃ pūritaṃ nāma hoti, tena ca purimapacchimapadāni sukhuccāraṇavasena siliṭṭhāni honti, na tasmiṃ aggahite, tasmā padapūraṇamattampi padabyañjanasiliṭṭhatāpayojananti vuttaṃ hoti. Mattasaddo cettha visesanivattiattho, tenassa anatthantaradīpanatā dassitā, eva-saddena pana padabyañjanasiliṭṭhatāya ekantikatā.

“Hearing is acquired” is shown by this word “upalabhi.” And this acquisition of hearing is knowing by means of hearing, as it is said: “He knew in accordance with the sound of the words that had arrived at the ear-door.” For here hearing is precisely knowing by way of the cognitive process that follows upon the ear-door, because by that the meaning of what was said, beginning “The ascetic Gotama, it seems,” was understood; it is not the mere hearing by way of the ear-door process, because the meaning was not understood by that. Because the use of a word has emphasis as its result, the entire sentence contains an implicit emphasis. Therefore, even without a word that illuminates that meaning, it is understood that “he indeed heard by way of excluding other meanings, and there was no obstacle to his hearing.” Thus he says: “The particle is a mere expletive.” And even when the whole sentence has an implicit emphasis, the first alternative is stated: the inclusion of the word “kho” is for the purpose of emphasizing the inferred meaning, because this meaning is understood with particular force through the power of “eva.” What meaning is made definite and determined by the emphasis on the inferred meaning? It is said: “Therein,” and so on. Then, what is the purpose of the word “kho” as a mere expletive? He removes this objection with “by being an expletive,” and so on. The meaning is that its only purpose is the euphony of the word, which is a group of syllables, and of the sentence, which is a group of words. For when the word “kho” is included, this word “assosi” (he heard) is said to be “filled out,” as if it were made to blossom, decorated, and adorned. And by this, the preceding and following words become smooth for easy utterance, which they are not if it is not included. Therefore, it is said that even being a mere expletive has the purpose of euphony of the words and syllables. Here, the word “mere” (`matta`) has the meaning of excluding a qualification, by which it is shown that it does not indicate another meaning. By the word “eva,” however, the euphony of the words and syllables is made definite.

‘‘Samaṇo khalū’’tiādi yathāsutatthanidassananti dasseti ‘‘idānī’’tiādinā. Samitapāpattāti ettha accantaṃ anavasesato savāsanaṃ samitapāpattāti attho gahetabbo. Evañhi bāhirakavītarāgasekkhāsekkhapāpasamanato bhagavato pāpasamanaṃ yathārahaṃ visesitaṃ hoti. Tena vuttaṃ ‘‘bhagavā ca anuttarena ariyamaggena samitapāpo’’ti. Tadevatthaṃ niddesapāṭhena sādhetuṃ ‘‘vuttañheta’’ntiādimāha. Assāti anena bhikkhunā, bhagavatā vā. Samitāti samāpitā, samabhāvaṃ vā āpādayitā, assa vā sampadānabhūtassa santā hontīti attho. Atthānugatā cāyaṃ bhagavati samaññāti vuttaṃ ‘‘bhagavā cā’’tiādi. Tenāti tathā samitapāpattā. Yathābhūtaṃ pavatto yathābhuccaṃ, tadeva guṇo, tena adhigataṃ tathā. ‘‘Khalū’’ti idaṃ nepātikaṃ khalupacchābhattikapade (mi. pa. 4.1.8) viya, na nāmaṃ, anekatthattā ca nipātānaṃ anussavanatthova idhādhippetoti āha ‘‘anussavanatthe nipāto’’ti, paramparasavanañcettha [Pg.216] anussavanaṃ. Brāhmaṇajātisamudāgatanti brāhmaṇajātiyā āgataṃ, jātisiddhanti vuttaṃ hoti. Ālapanamattanti piyālapanavacanamattaṃ, na taduttari atthaparidīpanaṃ. Piyasamudāhārā hete ‘‘bho’’ti vā ‘‘āvuso’’ti vā ‘‘devānaṃ piyā’’ti vā. Dhammapade brāhmaṇavatthupāṭhena, (dha. pa. 315 ādayo) suttanipāte ca vāseṭṭhasuttapadena brāhmaṇajātisamudāgatālapanabhāvaṃ samatthetuṃ ‘‘vuttampi ceta’’ntiādimāha.

With “Now,” and so on, he shows that “The recluse, it seems,” and so on, is an illustration of the meaning as heard. Here, by “because evil has been stilled” (`samitapāpattā`), the meaning should be taken as “because evil has been stilled completely, without remainder, together with its latent tendencies.” For in this way, the Blessed One's stilling of evil is appropriately distinguished from the stilling of evil by outsiders who are free from lust, by trainees, and by non-trainees. Therefore it is said: “And the Blessed One has stilled evil by the unsurpassed noble path.” To establish this same meaning with the text of the Niddesa, he says, “For this is said,” and so on. “Of him” (`assa`): of this monk, or of the Blessed One. “Stilled” (`samita`): ended; or brought to a state of evenness; or for him, the recipient, they are peaceful—this is the meaning. And this designation is in accordance with the meaning in the case of the Blessed One; thus it is said, “And the Blessed One,” and so on. “Because of that” (`tena`): because evil has been stilled in that way. `Yathābhuccaṃ` means proceeding according to reality; that itself is a quality; by that it is attained thus. “It seems” (`khalu`): this is a particle, as in the phrase `khalupacchābhattika`; it is not a name. And since particles have many meanings, here the intended meaning is that of a report; thus he says: “The particle is in the sense of a report.” And here a report (`anussavana`) is hearing from tradition. “Come from the brahmin caste” means come from the brahmin birth, that is, established by birth. “A mere term of address” means just a word of friendly address, not a clarification of any further meaning. For these are friendly expressions, such as “sir” (`bho`), “friend” (`āvuso`), or “friend of the devas.” To support the fact that it is an address for one who has come from the brahmin caste, with the text of the Brahmin sections in the Dhammapada and the text of the Vāseṭṭhasutta in the Suttanipāta, he says, “And this too is said,” and so on.

Tatrāyamattho – sace rāgādikiñcanehi sakiñcano assa, so āmantanādīsu ‘‘bho bho’’ti vadanto hutvā vicaraṇato bhovādīyeva nāma hoti, na brāhmaṇo. ‘‘Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇa’’nti (dha. pa. 396, su. ni. 625) sesagāthāpadaṃ. Tattha rāgādayo satte kiñcanti maddanti palibuddhantīti kiñcanāni. Manussā kira goṇehi khalaṃ maddāpentā ‘‘kiñcehi kapila, kiñcehi kāḷakā’’ti vadanti, tasmā kiñcanasaddo maddanattho veditabbo. Yathāha niddese ‘‘akiñcananti rāgakiñcanaṃ, dosa, moha, māna, diṭṭhi, kilesakiñcanaṃ, duccaritakiñcanaṃ, yassete kiñcanā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati akiñcano’’ti (cūḷani. 28, 32, 60, 63). Gotamoti gottavasena parikittanaṃ, yaṃ ‘‘ādiccagotta’’ntipi loke vadanti, sakyaputtoti pana jātivasena sākiyoti ca tasseva vevacanaṃ. Vuttañhetaṃ pabbajjāsutte –

Herein, this is the meaning: If one were possessed of impediments such as lust, then because one wanders about addressing others with 'bho, bho,' one would be called merely a 'bhovādin' (one who says 'bho'), not a brahmin. The remaining lines of the verse are: 'One who is without impediments, without grasping—him I call a brahmin.' (Dhp 396; Sn 625). Herein, lust and other defilements are called 'impediments' (kiñcanāni) because they vex, crush, and obstruct beings. It is said that when people have oxen tread the threshing floor, they say, 'Tread, tawny one! Tread, black one!' Thus, the word 'kiñcana' should be understood to mean 'crushing.' As is stated in the Niddesa: '“Without impediments” means without the impediment of lust, hatred, delusion, conceit, views, the impediment of defilements, and the impediment of misconduct. One for whom these impediments have been abandoned, cut off, quieted, pacified, stilled, made incapable of arising, and are burnt up by the fire of knowledge—he is called “one without impediments.”' (Cūḷaniddesa 28, 32, 60, 63). 'Gotama' is a designation by clan, which people in the world also call the 'Ādicca clan.' 'Son of the Sakyans,' however, is by way of birth, and 'Sākiya' is a synonym for that very thing. For this was stated in the Pabbajjā Sutta:

‘‘Ādiccā nāma gottena, sākiyā nāma jātiyā;

Tamhā kulā pabbajitomhi, na kāme abhipatthaya’’nti. (su. ni. 425);

"By clan I am an Ādicca, by birth a Sākiya; from that family I have gone forth, not longing for sensual pleasures." (Sn 425);

Tathā cāha ‘‘gotamoti bhagavantaṃ gottavasena parikittetī’’tiādi. Tattha gaṃ tāyatīti gottaṃ, ‘‘gotamo’’ti pavattamānaṃ abhidhānaṃ, buddhiñca ekaṃsikavisayatāya rakkhatīti attho. Yathā hi buddhi ārammaṇabhūtena atthena vinā na vattati, evaṃ abhidhānaṃ abhidheyyabhūtena, tasmā so gottasaṅkhāto attho tāni rakkhatīti vuccati, go-saddo cettha abhidhāne, buddhiyañca vattati. Tathā hi vadanti –

And thus the Teacher said: "He proclaims the Blessed One as 'Gotama' by way of clan," and so on. Herein, gotta is 'that which protects (tāyati) the go (i.e., the word and wisdom)'. The meaning is that the clan (gotta) protects the current appellation 'Gotama' and the wisdom by virtue of having a definite object. For just as wisdom cannot function without a meaning that is its object, so an appellation cannot function without a meaning that is its referent. Therefore, it is said that this meaning, designated as 'gotta,' protects them. And here the word 'go' applies to both the appellation and to wisdom. For thus they say:

‘‘Go [Pg.217] goṇe cendriye bhumyaṃ, vacane ceva buddhiyaṃ;

Ādicce rasmiyañceva, pānīyepi ca vattate;

Tesu atthesu goṇe thī, pumā ca itare pumā’’ti.

"'Go' is used for cattle, the senses, the earth, for speech and wisdom; for the sun and its rays, and it is also used for water. Among these meanings, for cattle it is feminine and masculine; in the others, it is masculine."

Tattha ‘‘gosu duyhamānāsu gato, gopañcamo’’tiādīsu gosaddo goṇe vattati. ‘‘Gocaro’’tiādīsu indriye. ‘‘Gorakkha’’ntiādīsu bhūmiyaṃ. Tathā hi suttanipātaṭṭhakathāya vāseṭṭhasuttasaṃvaṇṇanāyaṃ vuttaṃ ‘‘gorakkhanti khettarakkhaṃ, kasikammanti vuttaṃ hoti. Pathavī hi ‘go’ti vuccati, tappabhedo ca ‘‘khetta’’nti (su. ni. aṭṭha. 2.619-626). ‘‘Gottaṃ nāma dve gottāni hīnañca gottaṃ, ukkaṭṭhañca gotta’’ntiādīsu (pāci. 15) vacane, buddhiyañca vattati. ‘‘Gogottaṃ gotamaṃ name’’ti porāṇakaviracanāya ādicce, ādiccabandhuṃ gotamaṃ sammāsambuddhaṃ namāmīti hi attho, ‘‘uṇhagū’’tiādīsu rasmiyaṃ, uṇhā gāvo rasmiyo etassāti hi uṇhagu, sūriyo. ‘‘Gosītacandana’’ntiādīsu (a. ni. ṭī. 1.49) pānīye, gosaṅkhātaṃ pānīyaṃ viya sītaṃ, tadeva candanaṃ tathā. Tasmiñhi uddhanato uddharitapakkuthitatelasmiṃ pakkhitte taṅkhaṇaññeva taṃ telaṃ sītalaṃ hotīti. Etesu pana atthesu goṇe vattamāno go-saddo yathārahaṃ itthiliṅgo ceva pulliṅgo ca, sesesu pana pulliṅgoyeva.

Herein, in such phrases as 'he went while the cows (gosu) were being milked' and 'the fifth ox (go),' the word 'go' is used for cattle. In 'sense field' (gocara), etc., for the senses. In 'land protection' (gorakkha), etc., for the earth. For it is said in the commentary on the Vāseṭṭha Sutta of the Sutta Nipāta: '“Gorakkha” means protection of the field; that is, farming. For the earth is called “go,” and a division of it is called a “field.”' (Sn-a on Sn 619-626). In 'As to clan (gotta), there are two clans: a low clan and a high clan' (Pāc 15), etc., it is used for speech and wisdom. In the ancient poetic composition 'gogottaṃ gotamaṃ name,' it is used for the sun—the meaning is, 'I pay homage to Gotama, the kinsman of the sun, the perfectly enlightened Buddha.' In 'hot-rayed' (uṇhagū), etc., it is used for rays—'uṇhagū' is the sun, one whose rays (gāvo) are hot. In 'gosīta sandalwood' (AN-ṭ 1.49), etc., it is used for water—sandalwood that is cool like the water called 'go.' For when it is placed in oil that has just been taken from the stove and is boiling, that oil instantly becomes cool. Among these meanings, the word 'go' when referring to cattle is feminine or masculine as appropriate, but in all other cases, it is only masculine.

Kiṃ panetaṃ gottaṃ nāmāti? Aññakulaparamparāya asādhāraṇaṃ tassa kulassa ādipurisasamudāgataṃ taṃkulapariyāpannasādhāraṇaṃ sāmaññarūpanti daṭṭhabbaṃ. Sādhāraṇameva hi idaṃ taṃkulapariyāpannānaṃ sādhāraṇato ca sāmaññarūpaṃ. Tathā hi taṃkule jātā suddhodanamahārājādayopi ‘‘gotamo’’ tveva vuccanti, teneva bhagavā attano pitaraṃ suddhodanamahārājānaṃ ‘‘atikkantavarā kho gotama tathāgatā’’ti (mahāva. 105) avoca, vessavaṇopi mahārājā bhagavantaṃ ‘‘vijjācaraṇasampannaṃ, buddhaṃ vandāma gotama’’nti, (dī. ni. 3.288) āyasmāpi vaṅgīso āyasmantaṃ ānandaṃ ‘‘sādhu nibbāpanaṃ brūhi, anukampāya gotamā’’ti (saṃ. ni. 1.212). Idha pana bhagavantameva. Tenāha ‘‘bhagavantaṃ gottavasena parikittetī’’ti. Tasmāti yathāvuttamatthattayaṃ paccāmasati. Ettha ca ‘‘samaṇo’’ti iminā [Pg.218] sarikkhakajanehi bhagavato bahumatabhāvo dassito tabbisayasamitapāpatāparikittanato, ‘‘gotamo’’ti iminā lokiyajanehi tabbisayauḷāragottasambhūtatāparikittanato.

What, then, is this thing called 'gotta'? It should be seen as a general characteristic, not shared with other family lineages, derived from the family's first ancestor, and common to all members of that family. For this is indeed common to all belonging to that family, and because it is common, it is a general characteristic. Thus, even those born in that family, such as King Suddhodana and others, are called 'Gotama.' Therefore, the Blessed One himself addressed his father, King Suddhodana, saying, 'The Tathāgatas, O Gotama, have surpassed all bounds' (Mv I.22.4). Likewise, the great king Vessavaṇa addressed the Blessed One, 'We venerate the Buddha Gotama, accomplished in knowledge and conduct' (DN 32). And the Venerable Vaṅgīsa said to the Venerable Ānanda, 'O Gotama, out of compassion, speak well of the quenching' (SN 8.4). Here, however, it refers only to the Blessed One. Thus the Teacher said, 'He proclaims the Blessed One by clan name.' The word 'Therefore' refers back to the three meanings as stated. And here, by the term 'ascetic' (samaṇa), the high esteem for the Blessed One is shown by common folk, by proclaiming the quelling of his evil, a matter within their concern. By the term 'Gotama', it is shown by worldly people, by proclaiming his origin from a great clan, a matter within their concern.

Sakyassa suddhodanamahārājassa putto sakyaputto, iminā pana uccākulaparidīpanaṃ uditoditavipulakhattiyakulasambhūtatāparikittanato. Sabbakhattiyānañhi ādibhūtamahāsammatamahārājato paṭṭhāya asambhinnaṃ uḷāratamaṃ sakyarājakulaṃ. Yathāha –

'Son of a Sakyan' means the son of the Sakyan, the great King Suddhodana. By this, however, his high birth is illustrated, by way of proclaiming his origin from a most prosperous and extensive Khattiya family. For the Sakyan royal family is the most excellent and unmixed, descending from the great King Mahāsammata, the progenitor of all Khattiyas. As it is said:

‘‘Mahāsammatarājassa, vaṃsajo hi mahāmuni;

Kappādismiñhi rājāsi, mahāsammatanāmako’’ti. (mahāvaṃse dutiyaparicchede paṭhamagāthā);

"The Great Sage was indeed a descendant of the Great Elect King; for at the beginning of the aeon, there was a king named Mahāsammata." (Mhv 2.1);

Kathaṃ saddhāpabbajitabhāvaparidīpananti āha ‘‘kenacī’’tiādi. Parijiyanaṃ parihāyanaṃ pārijuññaṃ, parijiratīti vā parijiṇṇo, tassa bhāvo pārijuññaṃ, tena. Ñātipārijuññabhogapārijuññādinā kenaci pārijuññena parihāniyā anabhibhūto anajjhotthaṭo hutvā pabbajitoti attho. Tadeva pariyāyantarena vibhāvetuṃ ‘‘aparikkhīṇaṃyeva taṃ kulaṃ pahāyā’’ti vuttaṃ. Aparikkhīṇanti hi ñātipārijuññabhogapārijuññādinā kenaci pārijuññena aparikkhayaṃ. Saddhāya pabbajitoti saddhāya eva pabbajito. Evañhi ‘‘kenacī’’tiādinā nivattitavacanaṃ sūpapannaṃ hoti. Nanu ca ‘‘sakyakulā pabbajito’’ti idaṃ uccākulā pabbajitabhāvaparidīpanameva siyā tadatthasseva viññāyamānattā, na saddhāpabbajitabhāvaparidīpanaṃ tadatthassa aviññāyamānattāti? Na kho panevaṃ daṭṭhabbaṃ mahantaṃ ñātiparivaṭṭaṃ, mahantañca bhogakkhandhaṃ pahāya saddhāpabbajitabhāvassa atthato siddhattā. Tathā hi lokanāthassa abhijātiyaṃ tassa kulassa na kiñci pārijuññaṃ, atha kho vuḍḍhiyeva, tato tassa samiddhatamabhāvo loke pākaṭo paññāto hoti, tasmā ‘‘sakyakulā pabbajito’’ti ettakeyeva vutte tathā samiddhatamaṃ kulaṃ pahāya saddhāpabbajitabhāvo siddhoyevāti, imaṃ parihāraṃ ‘‘kenaci pārijuññenā’’tiādinā vibhāvetīti daṭṭhabbaṃ. Tato paranti ‘‘kosalesu cārikaṃ caramāno’’tiādivacanaṃ.

How does this illustrate his having gone forth from faith? The Teacher says, 'by any...' and so on. Pārijuññaṃ means decline, diminishment. Or, because it declines (parijirati), it is called parijiṇṇa; its state (bhāvo) is pārijuññaṃ. The meaning is that he went forth without being overcome or overwhelmed by any decline, such as a decline of relatives or a decline of wealth. To clarify this very thing in another way, it is said, 'having left that family which was not yet exhausted.' 'Not exhausted' means not depleted by any decline, such as a decline of relatives or wealth. 'Gone forth from faith' means he went forth solely from faith. For in this way, the statement beginning with 'by any...' which refutes other reasons is well-established. But is it not that 'gone forth from the Sakyan clan' would only be an illustration of his going forth from a high family—since this meaning is understood—and not his going forth from faith, since that meaning is not understood? This should not be seen so, because by his having abandoned a great circle of relatives and a great mass of wealth, the state of his having gone forth from faith is established in its meaning. For indeed, at the birth of the Lord of the World, there was no decline in that family—on the contrary, there was only growth. Hence, its state of utmost prosperity is manifest and well-known in the world. Therefore, when it is simply said, 'gone forth from the Sakyan clan,' his going forth from faith by having left such an exceedingly prosperous family is indeed established. It should be understood that the Teacher clarifies this rebuttal with the phrase beginning, 'by any decline.' 'After that' refers to the passage, 'wandering on tour among the Kosalans,' and so on.

‘‘Sādhu dhammaruci rājā, sādhu paññāṇavā naro;

Sādhu mittānamadubbho, pāpassākaraṇaṃ sukha’’nti. ādīsu –

In such verses as: "Good is the king who delights in the Dhamma; good is the person endowed with wisdom; good is non-betrayal of friends; the non-doing of evil is happiness"—

Viya [Pg.219] sādhusaddo idha sundaratthoti āha ‘‘sundaraṃ kho panā’’ti. Khoti avadhāraṇatthe nipāto, panāti pakkhantaratthe. Evaṃ sātthakatāviññāpanatthañhi saṃvaṇṇanāyametesaṃ gahaṇaṃ. Sundaranti ca bhaddakaṃ, bhaddakatā ca passantānaṃ hitasukhāvahabhāvenāti vuttaṃ ‘‘atthāvahaṃ sukhāvaha’’nti. Attho cettha diṭṭhadhammikasamparāyikaparamatthavasena tividhaṃ hitaṃ sukhampi tatheva tividhaṃ sukhaṃ.

just as the word sādhu has the meaning 'beautiful,' so here the Teacher says, 'But beautiful indeed...' (sundaraṃ kho panā). Kho is a particle of emphasis, and pana signifies an alternative. Their inclusion in the commentary is for the purpose of making known their significance. 'Beautiful' means auspicious, and its auspiciousness is due to its bringing welfare and happiness to those who see it; thus it is said, 'bringing welfare, bringing happiness.' Herein, welfare is the threefold welfare pertaining to the present life, the future life, and the ultimate goal; and happiness is similarly threefold.

Tathārūpānanti tādisānaṃ, ayaṃ saddato attho. Atthamattaṃ pana dassetuṃ ‘‘evarūpāna’’nti vuttaṃ. Yādisehi ca guṇehi bhagavā samannāgato catuppamāṇikassa lokassa sabbakālampi-accantāya-saddhāya-pasādanīyo tesaṃ yathābhūtasabhāvattā, tādisehi guṇehi samannāgatabhāvaṃ sandhāya ‘‘tathārūpānaṃ arahata’’nti vuttanti dassento ‘‘yathārūpo’’tiādimāha. Laddhasaddhānanti laddhasaddahānaṃ, parajanassa saddhaṃ paṭilabhantānanti vuttaṃ hoti. Laddhasaddānanti vā paṭiladdhakittisaddānaṃ, etena ‘‘arahata’’nti padassa arahantānanti attho, arahantasamaññāya ca pākaṭabhāvo dassito, apica ‘‘yathārūpo so bhavaṃ gotamo’’ti iminā ‘‘tathārūpāna’’nti padassa aniyamavasena atthaṃ dassetvā sarūpaniyamavasenapi dassetuṃ ‘‘yathābhuccaguṇādhigamena loke arahantoti laddhasaddhāna’’nti vuttaṃ, idampi hi ‘‘tathārūpāna’’nti padasseva atthadassanaṃ, ayameva ca nayo ācariyehi adhippeto idha ṭīkāyaṃ, (dī. ni. ṭī. 1.255) sāratthadīpaniyañca tatheva vuttattā. ‘‘Yathārūpā te bhavanto arahanto’’ti avatvā ‘‘yathārūpo so bhavaṃ gotamo’’ti vacanaṃ bhagavatiyeva garugāravavasena ‘‘tathārūpānaṃ arahata’’nti puthuvacananiddiṭṭhabhāvaviññāpanatthaṃ. Attani, garūsu ca hi bahuvacanaṃ icchanti saddavidū. ‘‘Yathābhucca…pe… arahata’’nti iminā ca dhammappamāṇānaṃ, lūkhappamāṇānañca sattānaṃ bhagavato pasādāvahataṃ yathārutato dasseti arahantabhāvassa tesaññeva yathārahaṃ visayattā, taṃdassanena pana itaresampi rūpappamāṇaghosappamāṇānaṃ pasādāvahatā dassitāyeva tadavinābhāvatoti daṭṭhabbaṃ.

“Tathārūpānaṃ” means “of such a kind”; this is the literal meaning. However, to show just the meaning, it is said “evarūpānaṃ.” And with reference to his being endowed with such qualities—qualities with which the Blessed One is endowed that make him worthy of being revered with utmost faith by the world of those who judge by the four standards at all times, because of their true nature—it is said “tathārūpānaṃ arahataṃ” (of such Arahants). Showing this, the Teacher says “yathārūpo” (of what kind) and so on. “Laddhasaddhānaṃ” means “of those who have gained faith”; that is to say, it means “of those who receive the faith of other people.” Or, “laddhasaddānaṃ” means “of those who have acquired the sound of fame.” By this, the meaning of the word “arahataṃ” is shown to be “of the Arahants” (arahantānaṃ), and the fact of being well-known by the designation “Arahant” is also shown. Furthermore, by saying “yathārūpo so bhavaṃ gotamo” (Of what kind is the good Gotama), having shown the meaning of “tathārūpānaṃ” in an unrestricted way, to show it also by way of a restriction to his specific nature, it is said: “of those who have gained fame in the world as an ‘Arahant’ through the attainment of genuine qualities.” For this too is an explanation of the meaning of the word “tathārūpānaṃ.” And this very method is intended by the teachers here in this subcommentary, for it is stated similarly in the Sāratthadīpanī. The statement “yathārūpo so bhavaṃ gotamo” is used instead of “yathārūpā te bhavanto arahanto” (Of what kind are those good Arahants) out of profound respect for the Blessed One alone, for the purpose of making known the state indicated by the plural in “tathārūpānaṃ arahataṃ.” For those skilled in grammar desire the plural for oneself and for revered persons. And by the phrase “yathābhucca…pe… arahataṃ,” it shows directly how faith in the Blessed One is brought about for beings who judge by the Dhamma and for those who judge by austerity, because the state of an Arahant is the domain for them according to their capacity. However, by showing this, it should be seen that how faith is brought about is also shown for the others—those who judge by form and those who judge by sound—because it is inseparable from that.

Pasādasommānīti pasannāni, sītalāni ca, pasādavasena vā sītalāni, anena pasannamanataṃ dasseti. ‘‘Dassana’’nti vuttepi taduttari kattabbatāsambhavato [Pg.220] ayaṃ sambhāvanattho labbhatīti āha ‘‘dassanamattampi sādhu hotī’’ti. Itarathā hi ‘‘dassanaññeva sādhu, na taduttari karaṇa’’nti anadhippetattho āpajjati, sambhāvanattho cettha pi-saddo, api-saddo vā luttaniddiṭṭho. ‘‘Brahmacariyaṃ pakāsetī’’ti ettha iti-saddo ‘‘abbhuggato’’ti iminā sambandhamupagato, tasmā ayaṃ ‘‘sādhu hotī’’ti idha iti-saddo ‘‘brāhmaṇo pokkharasātī ambaṭṭhaṃ māṇavaṃ āmantesī’’ti iminā sambajjhitabbo, ‘‘ajjhāsayaṃ katvā’’ti ca pāṭhaseso tadatthassa viññāyamānattā. Yassa hi attho viññāyati, saddo na payujjati, so ‘‘pāṭhaseso’’ti vuccati, imamatthaṃ vibhāvento āha ‘‘dassanamattampi sādhu hotīti evaṃ ajjhāsayaṃ katvā’’ti. Mūlapaṇṇāsake cūḷasīhanādasuttaṭṭhakathāya (ma. ni. aṭṭha. 1.144) āgataṃ kosiyasakuṇavatthu cettha kathetabbaṃ.

“Pasādasommāni” means clear and cool, or cool by way of clarity. By this, it shows a serene mind. Even when “dassanaṃ” (seeing) is said, because of the non-existence of anything further to be done, this meaning of praise is obtained; thus he says: “Even the mere seeing is good.” Indeed, otherwise, the unintended meaning, “Seeing alone is good, not doing anything beyond that,” would arise. And here the particle “pi” has the meaning of praise, or the particle “api” is indicated as elided. In the phrase “Brahmacariyaṃ pakāsetī” (he proclaims the holy life), the word “iti” is connected with “abbhuggato” (has arisen). Therefore, this “iti” here in “sādhu hoti” (it is good) should be connected with this text: “the brahmin Pokkharasāti addressed the young man Ambaṭṭha.” And “ajjhāsayaṃ katvā” (having formed the intention) is a textual ellipsis, since its meaning is understood. Indeed, that of which the meaning is understood, but the word is not used, is called a “textual ellipsis” (pāṭhaseso). Explaining this meaning, the commentator says: “having formed the intention thus: ‘Even the mere seeing is good.’” Indeed, the story of the Kosika bird, which comes in the commentary to the Cūḷasīhanāda Sutta in the Mūlapaṇṇāsaka, should be related here.

Ambaṭṭhamāṇavakathāvaṇṇanā

The Explanation of the Story of the Brahmin Youth Ambaṭṭha

256. ‘‘Ajjhāyako’’ti idaṃ paṭhamapakatiyā garahāvacanameva, dutiyapakatiyā pasaṃsāvacanaṃ katvā voharanti yathā taṃ ‘‘puriso naro’’ti dassetuṃ aggaññasuttapada (dī. ni. 3.132) mudāhaṭaṃ. Tattha imeti jhāyakanāmena samaññitā janā. Na jhāyantīti paṇṇakuṭīsu jhānaṃ na appenti na nipphādenti, gāmanigamasāmantaṃ osaritvā vedaganthe karontāva acchantīti attho. Taṃ panetesaṃ brāhmaṇajhāyakasaṅkhātaṃ paṭhamadutiyanāmaṃ upādāya tatiyameva jātanti āha ‘‘ajjhāyakātveva tatiyaṃ akkharaṃ upanibbatta’’nti, akkharanti ca nirutti samaññā. Sā hi tasmiṃyeva niruḷhabhāvena aññattha asañcaraṇato ‘‘akkhara’’nti vuccati. Mante parivattetīti vede sajjhāyati, pariyāpuṇātīti attho. Idha hi adhiāpubbai-saddavasena padasandhi, itarattha pana jhe-saddavasena. Mante dhāretīti yathāadhīte mante asammūḷhe katvā hadaye ṭhapeti.

256. “Ajjhāyako” (reciter) is, in its primary nature, a term of censure; in its secondary nature, they use it as a term of praise. To illustrate this, the passage from the Aggañña Sutta, “puriso naro” (a person, a man), is cited. Therein, “ime” refers to these people designated by the name “jhāyaka” (meditator). “Na jhāyanti” (they do not meditate) means they do not apply themselves to or accomplish jhāna in their leaf-huts; the meaning is that they descend to the vicinity of villages and towns and just compose Vedic texts. Furthermore, based on that first and second name of theirs, known as ‘brahmin-jhāyaka,’ a third one alone arose. Thus he says: ‘The third term, “ajjhāyaka,” itself arose.’ And “akkhara” is a term, a designation. For it is called “akkhara” because, being established in that very one, it does not transfer elsewhere. “Mante parivatteti” (he turns over the hymns) means he recites the Vedas, he masters them; this is the meaning. Indeed, here the word-juncture is by way of the root ‘i’ with the prefixes ‘adhi’ and ‘ā,’ but in the other case, it is by way of the root ‘jhe.’ “Mante dhāreti” (he retains the hymns) means having made the hymns he has studied unconfused, he places them in his heart.

Āthabbaṇavedo parūpaghātakarattā sādhūnamaparibhogoti katvā ‘‘iruvedayajuvedasāmavedāna’’nti vuttaṃ. Tattha iccante thomīyante devā etāyāti iru ica-dhātuvasena ca-kārassa ra-kāraṃ katvā, itthiliṅgoyaṃ[Pg.221]. Yajjante pujjante devā anenāti yaju punnapuṃsakaliṅgavasena. Soyanti antaṃ karonti, sāyanti vā tanuṃ karonti pāpamanenāti sāmaṃ so-dhātupakkhe o-kārassa ā-kāraṃ katvā. Vidanti dhammaṃ, kammaṃ vā etehīti vedā, te eva mantā ‘‘sugatiyopi munanti, suyyanti ca etehī’’ti katvā. Paharaṇaṃ saṅghaṭṭanaṃ pahataṃ, oṭṭhānaṃ pahataṃ tathā, tassa karaṇavasena, oṭṭhāni cāletvā paguṇabhāvakaraṇavasena pāraṃ gato, na atthavibhāvanavasenāti vuttaṃ hoti. Pāragūti ca niccasāpekkhatāya kitantasamāso.

Because the Athabbana Veda involves harming others, it is not for the use of the good; for this reason, it is said “of the Iruveda, Yajuveda, and Sāmaveda.” Therein, “Iru” is “that by which the gods are praised, are extolled”; from the root ‘ic,’ changing the letter ‘c’ to ‘r.’ This is feminine. “Yaju” is “that by which the gods are sacrificed to, are worshipped”; this is masculine or neuter. “Sāmaṃ” is “that by which they end evil, or by which they diminish evil”; in the case of the root ‘so,’ changing the letter ‘o’ to ‘ā.’ “Vedā” are “those by which they know Dhamma or kamma.” They are also “mantā” (mantras) because “by them they know good destinations, and by them they are heard.” Striking, clashing, is “pahataṃ”; the striking of the lips is likewise. It means he has “gone to the far shore” (pāraṃ gato) by way of performing that, by way of moving the lips and making them proficient, not by way of explaining the meaning. And “pāragū” is a kṛdanta compound because of its constant expectancy.

‘‘Saha nighaṇṭunā’’tiādinā yathāvākyaṃ vibhatyantavasena nibbacanadassanaṃ. Nighaṇṭurukkhādīnanti nighaṇṭu nāma rukkhaviseso, tadādikānamatthānanti attho, etena nighaṇṭurukkhapariyāyaṃ ādiṃ katvā tappamukhena sesapariyāyānaṃ tattha dassitattā so gantho nighaṇṭu nāma yathā taṃ ‘‘pārājikakaṇḍo, kusalattiko’’ti ayamattho dassito iminā yathārutameva tadatthassa adhigatattā. Ācariyā pana evaṃ vadanti ‘‘vacanīyavācakabhāvena atthaṃ, saddañca nikhaḍati bhindati vibhajja dassetīti nikhaṇḍu, so eva kha-kārassa gha-kāraṃ katvā ‘nighaṇḍū’ti vutto’’ti (dī. ni. ṭī. 1.256), tadetaṃ aṭṭhakathānayato aññanayadassananti gahetabbaṃ. Itarathā hi so aṭṭhakathāya virodho siyā, vicāretabbametaṃ. Akkharacintakā pana evamicchanti ‘‘tattha tatthāgatāni nāmāni nissesato ghaṭenti rāsiṃ karonti etthāti nighaṇṭu niggahitāgamenā’’ti. Vevacanappakāsakanti pariyāyasaddadīpakaṃ, ekekassa atthassa anekapariyāyavacanavibhāvakanti attho. Nidassanamattañcetaṃ anekesampi atthānaṃ ekasaddavacanīyatāvibhāvanavasenapi tassa ganthassa pavattattā. Ko panesoti? Etarahi nāmaliṅgānusāsanaratanamālābhidhānappadīpikādi. Vacībhedādilakkhaṇā kiriyā kappīyati etenāti kiriyākappo, tatheva vividhaṃ kappīyati etenāti vikappo, kiriyākappo ca so vikappo cāti kiriyākappavikappo. So hi vaṇṇapadasambandhapadatthādivibhāgato bahuvikappoti katvā ‘‘kiriyākappavikappo’’ti vuccati, so ca ganthavisesoyevāti vuttaṃ ‘‘kavīnaṃ upakārāvahaṃ sattha’’nti, catunnampi kavīnaṃ kavibhāvasampadābhogasampadādipayojanavasena upakārāvaho ganthoti attho[Pg.222]. Ko panesoti? Kabyabandhanavidhividhāyako kabyālaṅkāragītāsubodhālaṅkārādi. Idaṃ pana mūlakiriyākappaganthaṃ sandhāya vuttaṃ. So hi mahāvisayo satasahassagāthāparimāṇo, yaṃ ‘‘nayacariyādipakaraṇa’’ntipi vadanti. Vacanatthato pana kiṭayati gameti ñāpeti kiriyādivibhāganti keṭubhaṃ kiṭa-dhātuto abhapaccayavasena, a-kārassa ca ukāro. Atha vā kiriyādivibhāgaṃ anavasesapariyādānato kiṭento gamanto obheti pūretīti keṭubhaṃ kiṭa-saddūpapadaubhadhātuvasena. Apica kiṭanti gacchanti kavayo bandhesu kosallametenāti keṭubhaṃ, purimanayenevettha padasiddhi. Ṭhānakaraṇādivibhāgato, nibbacanavibhāgato ca akkharā pabhedīyanti etenāti akkharappabhedo, taṃ pana chasu vedaṅgesu pariyāpannaṃ pakaraṇadvayamevāti vuttaṃ ‘‘sikkhā ca nirutti cā’’ti. Tattha sikkhanti akkharasamayametāyāti sikkhā, akārādivaṇṇānaṃ ṭhānakaraṇapayatanapaṭipādakasatthaṃ. Nicchayena, nissesato vā utti nirutti, vaṇṇāgamavaṇṇavipariyāyādilakkhaṇaṃ. Vuttañca –

By 'With the Nighaṇṭu,' etc., the showing of the derivation is according to the case-endings as per the sentence. Regarding 'of the Nighaṇṭu trees, etc.': Nighaṇṭu is a special kind of tree, and the meaning is 'of meanings beginning with that.' By this, having made the synonyms of the Nighaṇṭu tree the beginning, and with that as the chief, because the remaining synonyms are shown therein, that treatise is called Nighaṇṭu. For example, 'the Pārājika section, the Kusalattika.' This meaning is shown because by this word its meaning is understood directly as it is stated. But the teachers say thus: 'Because it analyzes, breaks down, and shows by dividing the meaning and the word by way of the expressed and the expressing, it is called Nikhaṇḍu. That very word, having changed the letter 'kha' to the letter 'gha', is called 'Nighaṇḍu'.' This should be understood as showing a method different from the method of the commentary. For otherwise, that method would contradict the commentary; this statement should be investigated. But the philologists hold thus: 'Because in this treatise they connect and make a collection of the names that have come here and there without remainder, it is Nighaṇṭu, with the addition of a niggahīta.' 'A revealer of synonyms' means an illuminator of synonymous words; the meaning is one that makes clear the many synonymous words for each single meaning. And this is merely an example, because that treatise also proceeds by way of making clear that many meanings are expressible by a single word. What is that treatise? Nowadays, it is the Nāmaliṅgānusāsana, Ratanamālā, Abhidhānappadīpikā, etc. Because action characterized by divisions of speech, etc., is conceived by this, it is Kiriyākappa. Similarly, because various things are conceived by this, it is Vikappa. It is Kiriyākappa and it is Vikappa, thus it is Kiriyākappavikappa. Indeed, because it is conceived in many various ways through the division of letters, words, connections, word-meanings, etc., it is called 'Kiriyākappavikappa.' And that is a special treatise, thus it was said: 'a treatise that brings benefit to poets.' The meaning is a treatise that brings benefit to the four kinds of poets by way of the purpose of accomplishment in the state of being a poet, accomplishment in wealth, etc. What is that? The one that arranges the method of composing poetry, the Kabyālaṅkāragītā, Subodhālaṅkāra, etc. But this was said with reference to the original Kiriyākappa treatise. For it has a great scope, its measure is one hundred thousand verses, which they also call the 'Nayacariyādi treatise.' But according to the etymological meaning: because it makes known, conveys, and explains the division of action, etc., it is Keṭubha, from the root kiṭa by means of the suffix abha, and the letter 'a' becomes 'u'. Or, because, encompassing the division of action, etc., without remainder, it fills, it is Keṭubha, by means of the root ubha with the prefix kiṭa. Furthermore, because by this, poets attain skill in compositions, it is Keṭubha; here, the formation of the word should be known by the previous method. Because letters are differentiated by this through the division of place of articulation, instrument of articulation, etc., and through the division of derivation, it is Akkharappabheda. But that is just the two treatises included in the six Vedāṅgas, thus it was said: 'Sikkhā and Nirutti.' Therein, because by this they learn the system of letters, it is Sikkhā, the treatise that establishes the place of articulation, instrument of articulation, and effort for letters beginning with 'a'. Nirutti is utterance with certainty or without remainder, characterized by the addition of a letter, the transposition of a letter, etc. And it is said:

‘‘Vaṇṇāgamo vaṇṇavipariyāyo,Dve cāpare vaṇṇavikāranāsā;

Dhātussa atthātisayena yogo,Taduccate pañcavidhā niruttī’’ti. (pārā. aṭṭha. 1.verañjakaṇḍavaṇṇanā;

visuddhi. 1.144;

mahāni. aṭṭha. 1.50);

The addition of a letter, the transposition of a letter, and two others: the alteration and destruction of a letter; and the connection of a root with an exceeding meaning—that is called the fivefold Nirutti.

Idha pana tabbasena anekadhā nibbacanaparidīpakaṃ satthaṃ uttarapadalopena ‘‘niruttī’’ti adhippetaṃ nibbacanavibhāgatopi akkharapabhedabhāvassa ācariyehi (dī. ni. ṭī. 1.256) vuttattā, tamantarena nibbacanavibhāgassa ca byākaraṇaṅgena saṅgahitattā. Byākaraṇaṃ, nirutti ca hi paccekameva vedaṅgaṃ yathāhu –

Here, however, by the power of that, the treatise that illuminates derivation in many ways is intended as 'Nirutti,' with the elision of the latter word, because it was also said by the teachers that the state of being a differentiation of letters arises from the division of derivation, and because without that, the division of derivation is included in the limb of grammar. For grammar and Nirutti are indeed each separately a limb of the Veda, as they say:

‘‘Kappo byākaraṇaṃ joti-satthaṃ sikkhā nirutti ca;

Chandoviciti cetāni, vedaṅgāni vadanti chā’’ti.

Ritual Rules, Grammar, Astrology, Phonetics, Etymology, and Prosody—these six they call the limbs of the Veda.

Tasmā byākaraṇaṅgena asaṅkarabhūtameva niruttinayena nibbacanamidhādhippetaṃ, na chasu byañjanapadesu viya tadubhayasādhāraṇanibbacanaṃ vedaṅgavisayattāti veditabbaṃ. Ayaṃ panettha mahāniddesaṭṭhakathāya (mahāni. aṭṭha. 50) āgataniruttinayavinicchayo[Pg.223]. Tattha hi ‘‘nakkhattarājāriva tārakāna’’nti (jā. 1.1.11, 25) ettha ra-kārāgamo viya avijjamānassa akkharassa āgamo vaṇṇāgamo nāma. Hiṃsanattā ‘‘hiṃso’’ti vattabbe ‘‘sīho’’ti parivattanaṃ viya vijjamānānamakkharānaṃ heṭṭhupariyavasena parivattanaṃ vaṇṇavipariyāyo nāma. ‘‘Navachannakedāni diyyatī’’ti (jā. 1.6.88) ettha a-kārassa e-kārāpajjanaṃ viya aññakkharassa aññakkharāpajjanaṃ vaṇṇavikāro nāma. ‘‘Jīvanassa mūto jīvanamūto’’ti vattabbe ‘‘jīmūto’’ti va-kāra na-kārānaṃ vināso viya vijjamānakkharānaṃ vināso vaṇṇavināso nāma. ‘‘Pharusāhi vācāhi pakubbamāno, āsajja maṃ tvaṃ vadase kumārā’’ti (jā. 1.10.85) ettha ‘‘pakubbamāno’’ti padassa abhibhavamānoti atthapaṭipādanaṃ viya tattha tattha yathāyogaṃ visesatthapaṭipādanaṃ dhātūnamatthātisayena yogo nāmāti.

Therefore, in this matter, an explanation by the method of Nirutti which is indeed unconfused with the limb of grammar is intended; an explanation common to both of them, as in the six terms of expression, is not intended, because it is the domain of the Vedāṅgas. Thus it should be known. This, in this context, is the determination of the method of Nirutti that comes in the Mahāniddesa commentary. Therein, like the coming of the letter 'r' in 'nakkhattarājāriva tārakānaṃ', the coming of a non-existent letter is called vaṇṇāgama (letter augmentation). Because of its nature of harming, when 'hiṃso' should be said, like the transformation into 'sīho', the transformation of existing letters by means of inversion is called vaṇṇavipariyāya (letter metathesis). In 'navachannake dāni diyyati', like the letter 'a' becoming the letter 'e', one letter becoming another letter is called vaṇṇavikāra (letter modification). When 'jīvanamūto' from 'jīvanassa mūto' should be said, like the disappearance of the letters 'va' and 'na' in 'jīmūto', the disappearance of existing letters is called vaṇṇavināsa (letter elision). In 'Pharusāhi vācāhi pakubbamāno, āsajja maṃ tvaṃ vadase kumārā', like the word 'pakubbamāno' accomplishing the meaning 'overpowering', the accomplishment of a special meaning appropriately in various instances is called the application (yogo) of roots with an excess of meaning.

Yathāvuttappabhedānaṃ tiṇṇaṃ vedānaṃ ayaṃ catutthoyeva siyā, atha kena saddhiṃ pañcamoti āha ‘‘āthabbaṇavedaṃ catutthaṃ katvā’’ti. Āthabbaṇavedo nāma āthabbaṇavedikehi vihito parūpaghātakaro manto, so pana itihāsapañcamabhāvappakāsanatthaṃ gaṇitatāmattena gahito, na sarūpavasena, evañca katvā ‘‘etesa’’nti padassa tesaṃ tiṇṇaṃ vedānantveva attho gahetabbo. Tañhi ‘‘tiṇṇaṃ vedāna’’nti etassa visesananti. Itiha asāti evaṃ idha loke ahosi ‘‘āsā’’tipi katthaci pāṭho, soyevattho. Iha ṭhāne iti evaṃ, idaṃ vā kammaṃ, vatthuṃ vā āsa icchāhītipi attho. Tassa ganthassa mahāvisayatādīpanatthañcettha vicchāvacanaṃ, iminā ‘‘itihāsā’’ti vacanena paṭisaṃyutto itihāso taddhitavasenāti atthaṃ dasseti. Itiha āsa, itiha āsā’’ti īdisavacanapaṭisaṃyutto itihāso niruttinayenāti atthadassanantipi vadanti. Akkharacintakā pana evamicchanti ‘‘itiha-saddo pārampariyopadese ekova nipāto, asati vijjatīti aso, itiha aso etasminti itihāso samāsavasenā’’ti, tesaṃ mate ‘‘itiha asā’’ti ettha evaṃ pārampariyopadeso asa vijjamāno ahosīti attho. ‘‘Purāṇakathāsaṅkhāto’’ti iminā tassa ganthavisesabhāvamāha, bhāratanāmakānaṃ dvebhātikarājūnaṃ yuddhakathā, rāmarañño sītāharaṇakathā, narasīharājuppattikathāti evamādipurāṇakathāsaṅkhāto [Pg.224] bhāratapurāṇarāmapurāṇanarasīhapurāṇādigantho itihāso nāmāti vuttaṃ hoti. ‘‘Tesaṃ itihāsapañcamānaṃ vedāna’’nti iminā yathāvākyaṃ ‘‘tiṇṇaṃ vedāna’’nti ettha visesanabhāvaṃ dasseti.

Of the three Vedas with divisions as stated, this Itihāsa would be only the fourth. Then, with what is it the fifth? To this, the commentator says, 'having made the Āthabbaṇa Veda the fourth.' The Āthabbaṇa Veda is a mantra, arranged by those skilled in the Āthabbaṇa Veda, that causes harm to others. However, it is taken merely by way of enumeration for the purpose of showing that Itihāsa is the fifth; it is not taken by way of its own nature. And having done so, the meaning of the word 'etesaṃ' should be taken as only 'of those three Vedas.' For that word is a qualifier of this 'tiṇṇaṃ vedānaṃ.' 'Iti ha asa' means: 'Thus it was in this world.' In some manuscripts, there is also the reading 'āsā'; the meaning is just the same. In this context, 'iti' means 'thus'; and 'āsa' means 'he desired' this deed or this story—this meaning should also be understood. To indicate the extensive scope of that text, the commentator has made a digressive statement here. By this, he shows the meaning that the text connected with the word 'itihāsa' is 'Itihāso' by way of a derivative suffix. Some also say that this is a demonstration of the meaning that the text connected with such words as 'itiha āsa, itiha āsā' is 'Itihāso' by the method of Nirutti. But the philologists desire thus: 'The word `itiha` is a single particle occurring in the sense of traditional instruction. `asati` means `vijjati` (it exists), therefore `aso`. In this text, the traditional instruction (`itiha`) exists (`aso`), therefore that text is `itihāso` by way of compounding.' In their opinion, in the phrase 'itiha asā', the meaning is: 'Thus the traditional instruction, being existent, was.' By 'known as ancient tales', he states its nature as a special text. It is meant that Itihāsa is the name for a text known as ancient tales, such as the story of the war of the two royal brothers named Bhārata, the story of the abduction of Sītā by King Rāma, the story of the origin of King Narasīha, and so on, like the Bhārata Purāṇa, Rāma Purāṇa, Narasīha Purāṇa, etc. By 'of those Vedas which have Itihāsa as the fifth', he shows, according to the sentence, its nature as a qualifier for 'of the three Vedas' here.

Pajjati attho etenāti padaṃ, nāmākhyātopasagganipātādivasena anekavibhāgaṃ vibhattiyantapadaṃ. Tadapi byākaraṇe āgatamevāti vuttaṃ ‘‘tadavasesa’’nti, padato avasesaṃ pakatipaccayādisaddalakkhaṇabhūtanti attho. Taṃ taṃ saddaṃ, tadatthañca byākaroti byācikkhati etenāti byākaraṇaṃ, visesena vā ākarīyante pakatipaccayādayo abhinipphādīyante ettha, anenāti vā byākaraṇaṃ, sādhusaddānamanvākhyāyakaṃ muddhabodhabyākaraṇa sārassatabyākaraṇa pāṇinībyākaraṇacandrabyākaraṇādi adhunāpi vijjamānasatthaṃ. Adhīyatīti ajjhāyati. Vedetīti paresaṃ vāceti. Ca-saddo atthadvayasamuccinanattho, vikappanattho vā atthantarassa vikappitattā. Vicitrā hi taddhitavutti. Padakoti byākaraṇesu āgatapadakosallaṃ sandhāya vuttaṃ, veyyākaraṇoti tadavasiṭṭhapakatipaccayādisaddavidhikosallanti imassatthassa viññāpanatthaṃ padadvayassa ekato atthavacanaṃ. Esā hi ācariyānaṃ pakati, yadidaṃ yena kenaci pakārena atthantaraviññāpanaṃ. Ayaṃ aṭṭhakathāto aparo nayo – te eva vede padaso kāyatīti padakoti. Tattha padasoti gajjabandhapajjabandhapadena. Kāyatīti katheti yathā ‘‘jātaka’’nti, iminā vedakārakasamatthataṃ dasseti. Evañhi ‘‘ajjhāyako’’tiādīhi imassa viseso pākaṭo hotīti.

Meaning is known by this, therefore it is a pada (word); a word ending in an inflection, divided in many ways by means of nouns, verbs, prefixes, particles, and so on. That word also comes in grammar, therefore the commentator said 'the remainder of that'; the meaning is: that which remains from the word, being the characteristics of the word such as stem and suffix. One analyzes and explains this and that word and its meaning by means of this treatise, therefore it is byākaraṇaṃ (grammar). Or, stems, suffixes, and the like are specially formed or accomplished herein or by means of this, therefore it is byākaraṇaṃ. It is a treatise, still existing even now, that properly teaches correct words, such as the Mugdhabodha-vyākaraṇa, Sārasvata-vyākaraṇa, Pāṇinī-vyākaraṇa, Candra-vyākaraṇa, and others. Adhīyati means he recites. Vedeti means he teaches others. The particle 'ca' serves to combine two meanings, or it has the sense of an alternative, because another meaning is considered as an alternative. For the usage of derivative suffixes is diverse. Padako is said referring to skill in the words that come in the grammars; veyyākaraṇo refers to skill in the remaining rules for words concerning stems, suffixes, and so on. For the purpose of making this meaning known, the meaning of the two words is stated together. For this is the nature of the commentators: to make known another meaning by some means or other. This is another method from the commentary: he recites (kāyati) those very Vedas word by word (padaso), therefore he is a padako. Therein, padaso means by way of prose composition and verse composition. Kāyati means 'he tells,' as in 'Jātaka.' By this, he shows the ability to compose the Vedas. For in this way, its distinction from 'ajjhāyako' and so on becomes clear.

Āyatiṃ hitaṃ bālajanasaṅkhāto loko na yatati na īhati anenāti lokāyataṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti, lokā vā bālajanā āyatanti ussahanti vādassādena etthāti lokāyataṃ. Aññamaññaviruddhaṃ, saggamokkhaviruddhaṃ vā tanonti etthāti vitaṇḍo ḍa-paccayavasena, na-kārassa ca ṇa-kāraṃ katvā, viruddhena vādadaṇḍena tāḷenti vādino etthāti vitaṇḍo taḍi-dhātuvasena, niggahītāgamañca katvā. Adesampi yaṃ nissāya vādīnaṃ vādo pavatto, taṃ tesaṃ desatopi upacāravasena vuccati yathā ‘‘cakkhuṃ [Pg.225] loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhatī’’ti, (dī. ni. 2.401; ma. ni. 1.133; vibha. 204) visesena vā paṇḍitānaṃ manaṃ taḍenti cālenti etenāti vitaṇḍo, taṃ vadanti, so vādo vā etesanti vitaṇḍavādā, tesaṃ satthaṃ tathā. Lakkhaṇadīpakasatthaṃ uttarapadalopena, taddhitavasena vā lakkhaṇanti dasseti ‘‘lakkhaṇadīpaka’’ntiādinā. Lakkhīyati buddhabhāvādi anenāti lakkhaṇaṃ, nigrodhabimbatādi. Tenāha ‘‘yesaṃ vasenā’’tiādi. Dvādasasahassaganthapamāṇanti ettha bhāṇavārappamāṇādīsu viya bāttiṃsakkharaganthova adhippeto. Vuttañhi –

By this scripture, the world, known as foolish people, does not strive or exert itself for future welfare—hence it is called 'Lokāyata.' For, relying on this text, beings do not even generate a thought toward meritorious deeds. Alternatively, the foolish people of the world strive and exert themselves in this with delight in their views—hence it is called 'Lokāyata.' Alternatively, because they expand upon in it what is mutually contradictory, or what is opposed to heaven and liberation, it is 'Vitaṇḍa,' by the power of the suffix 'ḍa' and by changing the letter 'na' to 'ṇa'. Alternatively, because debaters strike opponents in it with the rod of hostile debate, it is 'Vitaṇḍa,' by the power of the root 'taḍi' and by the insertion of a niggahīta. Although it is not a location, that scripture which the debaters' debate is based upon is also called their location by metaphorical extension, just as it is said: 'The eye in the world is a dear and likable form; it is here that this craving, when it is being abandoned, is abandoned; it is here that, when it is ceasing, it ceases.' Alternatively, because by this they especially strike and shake the minds of the wise, it is 'Vitaṇḍa.' They speak that, or that is their doctrine, hence they are 'Vitaṇḍavādā' (sophists), and their scripture is likewise. He shows by 'Lakkhaṇadīpaka,' etc., that the Lakkhaṇadīpakasattha (scripture that illuminates characteristics) is called 'Lakkhaṇa' by elision of the final member of the compound or by means of a secondary derivative. A characteristic (lakkhaṇa) is that by which the state of Buddhahood and so on is marked—such as having the proportions of a banyan tree. Hence, he said: 'By whose power,' etc. Regarding 'the measure of twelve thousand texts': here, as in the case of the measure of a recitation section and so on, a 'text' (gantha) of thirty-two syllables is intended. For it is said—

‘‘Aṭṭhakkharā ekapadaṃ, ekā gāthā catuppadaṃ;

Gāthā cekā mato gantho, gantho bāttiṃsatakkharo’’ti.

“Eight syllables are one pada, one gāthā has four padas; and one gāthā is considered a gantha, a gantha has thirty-two syllables.”

Dvādasahi guṇitasahassabāttiṃsakkharaganthappamāṇanti attho. Yatthāti yasmiṃ lakkhaṇasatthe, ādhāre cetaṃ bhummaṃ yathā ‘‘rukkhe sākhā’’ti. Soḷasa ca sahassañca soḷasasahassaṃ, soḷasādhikasahassagāthāparimāṇāti attho. Evañhi ādhārādheyyavacanaṃ sūpapannaṃ hotīti. Padhānavasena buddhānaṃ lakkhaṇadīpanato buddhamantā nāma. Paccekabuddhādīnampi hi lakkhaṇaṃ tattha dīpitameva. Tena vuttaṃ ‘‘yesaṃ vasenā’’tiādi.

The meaning is a measure of twelve thousand ganthas of thirty-two syllables. 'Wherein' means 'in which characteristic treatise'; and this is a locative of location, as in 'branches on a tree.' 'Sixteen and a thousand' (soḷasasahassaṃ) means a measure of one thousand verses plus sixteen. For in this way the statement of the container and the contained is well-established. Because it primarily expounds the characteristics of the Buddhas, they are called the Buddha-mantras. For the characteristics of the Paccekabuddhas and others are also explained therein. Therefore it is said: 'By whose power,' etc.

‘‘Anūno paripūrakārī’’ti atthamattadassanaṃ, saddato pana adhigatamatthaṃ dassetuṃ ‘‘avayo na hotī’’ti vuttaṃ. Ko panesa avayoti anuyogamapaneti ‘‘avayo nāmā’’tiādinā. Ayamettādhippāyo – yo tāni sandhāretuṃ sakkoti, so ‘‘vayo’’ti vuccati. Yo pana na sakkoti, so avayo nāma. Yo ca avayo na hoti, so ‘‘dve paṭisedhā pakatiyatthagamakā’’ti ñāyena vayo evāti. Vayatīti hi vayo, ādimajjhapariyosānesu katthacipi aparikilamanto avitthāyanto te ganthe santāne paṇeti byavaharatīti attho. Ayaṃ pana vinayaṭṭhakathānayo (pārā. 84) – anavayoti anu avayo, sandhivasena u-kāralopo, anu anu avayo anūno, paripuṇṇasippoti attho. Vayoti hi hāni ‘‘āyavayo’’tiādīsu viya, natthi etassa yathāvuttaganthesu vayo ūnatāti avayo, anu anu avayo anavayoti.

‘Not deficient, a fulfiller’—this shows only the meaning. But to show the meaning derived from the word itself, it is said, ‘he is not an avayo.’ He dismisses the query, ‘But what is this avayo?’ with ‘avayo means….’ This is the intention here: one who is able to master those texts is called a ‘vayo.’ One who is not able is called an ‘avayo.’ And one who is not an ‘avayo’ is indeed a ‘vayo,’ by the principle that ‘two negations convey the original meaning.’ For ‘vayo’ means ‘he proceeds’; the meaning is that he sets forth and handles those texts in his mental continuum without tiring or faltering at the beginning, middle, or end. This, however, is the method of the Vinaya commentary: 'anavayo' is to be divided as 'anu avayo', and by the rules of sandhi, the 'u' is elided. The meaning is 'repeatedly not deficient' (anu anu avayo), that is, 'not deficient' (anūno), 'one of complete skill'. For here 'vayo' means loss, as in ‘income and loss.’ Since for this person there is no loss (vayo) or deficiency in the aforesaid texts, he is 'avayo' (without loss). 'Anu anu avayo' (repeatedly without loss) becomes 'anavayo'.

‘‘Anuññāto’’ti [Pg.226] padassa kammasādhanavasena, ‘‘paṭiññāto’’ti padassa ca kattusādhanavasena atthaṃ dassento ‘‘ācariyenā’’tiādimāha. Assāti ambaṭṭhassa. Pāḷiyaṃ ‘‘yamahaṃ jānāmi, taṃ tvaṃ jānāsī’’ti idaṃ anujānanākāradassanaṃ, ‘‘yaṃ tvaṃ jānāsi, tamahaṃ jānāmī’’ti idaṃ pana paṭijānanākāradassananti dasseti ‘‘yaṃ aha’’ntiādinā. ‘‘Āma ācariyā’’ti hi yathāgataṃ paṭijānanavacanameva atthavasena vuttaṃ. Yanti tevijjakaṃ pāvacanaṃ. Tassāti ācariyassa. Paṭivacanadānameva paṭiññā tathā, tāya sayameva paṭiññātoti attho. ‘‘Sake’’tiādi anujānanapaṭijānanādhikāradassanaṃ. Adesassapi desamiva kappanāmattenāti vuttaṃ ‘‘katarasmi’’ntiādi. Sassa attano santakaṃ sakaṃ. Ācariyānaṃ paramparato, paramparabhūtehi vā ācariyehi āgataṃ ācariyakaṃ. Tisso vijjā, tāsaṃ samūho tevijjakaṃ, vedattayaṃ. Padhānaṃ vacanaṃ, pakaṭṭhānaṃ vā aṭṭhakādīnaṃ vacanaṃ pāvacanaṃ.

He shows the meaning of the word 'anuññāto' (permitted) as having a passive sense, and of the word 'paṭiññāto' (acknowledged) as having an active sense, by saying 'by the teacher,' etc. 'Assa' refers to Ambaṭṭha. He shows by 'what I,' etc., that in the Pāli, 'what I know, you know' shows the manner of giving permission, while 'what you know, I know' shows the manner of acknowledgment. 'Yes, teacher,' is a statement of acknowledgment spoken in terms of its meaning, just as it appears. 'Yaṃ' refers to the 'pāvacana' of the three Vedas. 'Tassa' means 'of the teacher.' The giving of a reply is itself the acknowledgment; the meaning is that he is 'acknowledged' by that very act himself. 'In his own,' etc., shows the basis for the permission and acknowledgment. Even what is not a location is treated as a location by mere conceptualization—this is said with 'in which,' etc. 'Sakaṃ' means one's own possession. 'Ācariyakaṃ' is what has come down from the succession of teachers, or from teachers who constitute the lineage. Three lores; their collection is 'tevijjakaṃ', the triad of Vedas. 'Pāvacanaṃ' is a principal statement, or the excellent statement of the Aṭṭhakas and others.

257. Idāni yenādhippāyena brāhmaṇo pokkharasātī ambaṭṭhaṃ māṇavaṃ āmantetvā ‘‘ayaṃ tātā’’tiādivacanamabrvi, tadadhippāyaṃ vibhāvento ‘‘esa kirā’’tiādimāha. Tattha uggatassāti pubbe pākaṭassa kittimato porāṇajanassa. Bahū janāti pūraṇakassapādayo sandhāya vuttaṃ. Ekaccanti khattiyādijātimantaṃ, lokasammataṃ vā janaṃ. Garūti bhāriyaṃ, attānaṃ tato mocetvā apagamanamattampi dukkaraṃ hoti, pageva taduttari karaṇanti vuttaṃ hoti. Anattho nāma tathāpagamanādinā nindābyārosaupārambhādi.

257. Now, clarifying the intention with which the brahmin Pokkharasāti addressed the young man Ambaṭṭha and spoke the words, 'This, dear boy,' etc., the commentator said, 'This, it seems,' etc. Therein, 'of one who is eminent' (uggatassa) means of a famous, renowned person of ancient times. 'Many people' (bahū janā) is said with reference to Pūraṇa Kassapa and others. 'A certain one' (ekaccaṃ) means a person possessing a certain birth, such as a khattiya, or a person esteemed by the world. 'Weighty' (garu) means heavy; it is meant that even to free oneself from them and just go away is difficult, how much more so to do anything further. 'Harm' (anattha) means blame, vexation, reproach, and the like, resulting from such a departure.

‘‘Abbhuggato’’ti ettha abhisaddayogena itthambhūtākhyānatthavaseneva ‘‘gotama’’nti upayogavacanaṃ. ‘‘Taṃ bhavantaṃ, tathā santaṃyevā’’ti padesupi tassa anupayogattā tadatthavasenevāti dasseti ‘‘tassa bhoto’’tiādinā. Tenāha ‘‘idhāpī’’tiādi. Tathā satoyevāti yenākārena arahatādinā saddo abbhuggato, tenākārena santassa bhūtassa eva tassa bhavato gotamassa saddo yadi vā abbhuggatoti attho. Apica taṃ bhavantaṃ gotamaṃ tathā santaṃyevāti ekassapi atthassa dvikkhattuṃ sambandhabhāvena vacanaṃ sāmaññavisiṭṭhatāparikappanena atthavisesaviññāpanatthaṃ, tasmā ‘‘tassa bhoto gotamassā’’ti sāmaññasambandhabhāvena vicchinditvā ‘‘tathā satoyevā’’ti [Pg.227] visesasambandhabhāvena yojetabbaṃ. Yadi-saddo cettha saṃsayattho dvinnampi atthānaṃ saṃsayitabbattā. Vā-saddo ca vikappanattho tesu ekassa vikappetabbattā. Saddavidū pana evaṃ vadanti – ‘‘imassa vacanaṃ saccaṃ vā yadi vā musā’’tiādīsu viya yadi-saddo vā-saddo ca ubhopi vikappatthāyeva. Yadi-saddopi hi ‘‘yaṃ yadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisa’’ntiādīsu (a. ni. 5.34) vā-saddattho dissati. ‘‘Appaṃ vassasataṃ āyu, idānetarahi vijjatī’’tiādīsu viya ca idha samānatthasaddapayogoti. Pāḷiyaṃ ‘‘yadi vā no tathā’’ti idampi ‘‘santaṃyeva saddo abbhuggato’’ti iminā sambajjhitvā yathāvuttanayeneva yojetabbaṃ. Nanu ‘‘gotama’’nti padeyeva upayogavacanaṃ siyā, na etthāti codanāya ‘‘idhāpī’’tiādi vuttaṃ, tassa anupayogattā, vicchinditvā sambandhavisesabhāvena yojetabbattā vā idhāpi itthambhūtākhyānatthavaseneva upayogavacanaṃ nāmāti vuttaṃ hoti. Itthambhūtākhyānaṃ attho yassa tathā, abhisaddo, itthambhūtākhyānameva vā attho tathā, soyevattho. Yadaggena hi saddayogo hoti, tadaggena atthayogopīti.

Here, in the phrase ‘abbhuggato,’ due to the connection with the word ‘abhi,’ the accusative case in ‘gotamaṃ’ occurs by the power of the meaning of a descriptive statement (itthambhūtākhyāna). Also in the phrases ‘taṃ bhavantaṃ’ and ‘tathā santaṃyeva,’ because of its (the word abhi's) suitable connection, it is by the power of that meaning; this the commentator shows with ‘tassa bhoto,’ etc. Therefore, he said ‘idhāpi,’ etc. The meaning of ‘tathā satoyeva’ is: in whatever manner the fame has arisen as an Arahant, etc., in that very manner the fame of that venerable Gotama, who is truly so, has arisen—or if it has arisen. Furthermore, the statement of a single meaning twice by way of connection, as ‘that venerable Gotama, being truly so,’ is for the purpose of clarifying a special meaning by conceiving of a general and a specific quality. Therefore, having separated ‘tassa bhoto gotamassa’ by way of a general connection, it should be construed with ‘tathā satoyeva’ by way of a specific connection. And here, the word ‘yadi’ has the meaning of doubt, because both meanings are to be doubted. And the word ‘vā’ has the meaning of alternation, because one of them is to be chosen as an alternative. Grammarians, however, say this: just as in passages such as ‘is this statement true or is it perhaps false?,’ both the word ‘yadi’ and the word ‘vā’ have the meaning of alternation. For the word ‘yadi’ is also seen to have the meaning of the word ‘vā’ in passages such as ‘Whatever assembly he approaches, whether an assembly of khattiyas, whether an assembly of brahmins.’ And just as in passages such as ‘A lifespan of a hundred years is short; now, at present, it exists,’ here there is a use of words with the same meaning. In the Pāli, this phrase ‘yadi vā no tathā’ should also be construed in the aforementioned way by connecting it with ‘the fame of one who is truly so has arisen.’ To the objection, ‘Surely the accusative case should be only in the word “gotamaṃ,” not here,’ the statement ‘idhāpi,’ etc., was said. It is said that because of its (the word abhi's) suitable connection, or because it should be construed by way of a specific connection after having been separated, here too the so-called accusative case occurs by the power of the meaning of a descriptive statement. That for which the meaning is a descriptive statement is so, namely, the word ‘abhi’; or, the meaning itself is a descriptive statement, so; that is the very meaning. For with whatever element the connection of the word occurs, with that element the connection of the meaning also occurs.

258. Bhoti attano ācariyaṃ ālapati. Yathā-saddaṃ sātthakaṃ katvā saha pāṭhasesena yojetuṃ ‘‘yathā sakkā’’tiādi vuttaṃ. Soti bhagavā. Purimanaye ākāratthajotanayathā-saddayogyato kathanti pucchāmattaṃ, idha pana tadayogyato ‘‘ākārapucchā’’ti vuttaṃ. Bāhirakasamaye ācariyamhi upajjhāyasamudācāroti āha ‘‘atha naṃ upajjhāyo’’ti, upajjhāyasaññito ācariyabrāhmaṇoti attho.

258. With ‘bho,’ he addresses his own teacher. To construe the word ‘yathā’ as meaningful together with the rest of the text, ‘yathā sakkā,’ etc., was said. ‘So’ means the Blessed One. In the previous method, because of the suitability of the word ‘yathā’ which illuminates the meaning of manner, ‘kathaṃ’ is a mere question; but here, because of its unsuitability, it is called ‘a question about the manner.’ Because in an external system the conventional address for a teacher is ‘preceptor,’ he said, ‘atha naṃ upajjhāyo.’ The meaning is: the teacher-brahmin designated as ‘preceptor.’

Kāmañca manto, brahmaṃ, kappoti tibbidho vedo, tathāpi aṭṭhakādi vuttaṃ padhānabhūtaṃ mūlaṃ manto, tadatthavivaraṇamatthaṃ brahmaṃ, tattha vuttanayena yaññakiriyāvidhānaṃ kappoti mantasseva padhānabhāvato, itaresañca tannissayeneva jātattā mantaggahaṇena brahmakappānampi gahaṇaṃ siddhamevāti dasseti ‘‘tīsu vedesū’’ti iminā. Mantoti hi aṭṭhakādīhi isīhi vuttamūlavedasseva nāmaṃ, vedoti sabbassa, tasmā ‘‘vedesū’’ti vutte [Pg.228] sabbesampi gahaṇaṃ sijjhatīti veditabbaṃ. Lakkhaṇānīti lakkhaṇadīpakāni mantapadāni. Pajjagajjabandhapavesanavasena pakkhipitvā. Brāhmaṇavesenevāti vedavācakabrāhmaṇaliṅgeneva. Vedeti mahāpurisalakkhaṇamante. Mahesakkhā sattāti mahāpuññavanto paṇḍitasattā. Jānissanti iti manasi katvā vācentīti sambandho. Tenāti tathā vācanato. Pubbeti ‘‘tathāgato uppajjissatī’’ti vattabbakālato pabhuti tathāgatassa dharamānakāle. Ajjhāyitabbavācetabbabhāvena āgacchanti pākaṭā bhavanti. Ekagāthādvigāthādivasena anukkamena antaradhāyanti. Na kevalaṃ lakkhaṇamantāyeva, atha kho aññepi vedā brāhmaṇānaṃ aññāṇabhāvena anukkamena antaradhāyanti evāti ācariyena (dī. ni. ṭī. 1.258) vuttaṃ.

Although the Veda is threefold—Manta, Brahma, and Kappa—nevertheless, the root text which is primary, spoken by Aṭṭhaka and others, is the Manta; the mere explanation of its meaning is the Brahma; the procedure for sacrificial rites according to the method stated therein is the Kappa. Because the Manta alone is primary, and because the others arise only in dependence on it, by the taking of ‘Manta,’ the inclusion of Brahma and Kappa is also accomplished; this he shows with the phrase ‘in the three Vedas.’ For ‘Manto’ is the name of only the root Veda spoken by the seers, Aṭṭhaka and others, while ‘Vedo’ is the name for all of it. Therefore, when ‘vedesu’ is said, it should be understood that the inclusion of all is accomplished. ‘Lakkhaṇāni’ means the Veda-verses that indicate the characteristics. Having inserted them by way of entering them into verse and prose composition. ‘Brāhmaṇavesena eva’ means by the very sign of a brahmin who teaches the Veda. ‘Vede’ means the Vedas on the characteristics of a great man. ‘Mahesakkhā sattā’ means beings of great merit, wise beings. The connection is: they teach, having thought, ‘They will know.’ ‘Tena’ means because of teaching thus. ‘Pubbe’ means from the time it was said, ‘A Tathāgata will arise,’ up to the time the Tathāgata was living. They are transmitted and become manifest by way of being recited and taught. They gradually disappear, by way of one verse, two verses, etc. Not only do the Vedas on the characteristics disappear, but indeed the other Vedas also gradually disappear due to the ignorance of the brahmins. Thus it was said by the commentator.

Buddhabhāvapatthanā paṇidhi, pāramīsambharaṇaṃ samādānaṃ, kammassakatādipaññā ñāṇaṃ. ‘‘Paṇidhimahato samādānamahatotiādinā paccekaṃ mahantasaddo yojetabbo’’ti (dī. ni. ṭī. 1.258) ācariyena vuttaṃ. Evañca sati karuṇā ādi yesaṃ saddhāsīlādīnaṃ te karuṇādayo, te eva guṇā karuṇādiguṇā, paṇidhi ca samādānañca ñāṇañca karuṇādiguṇā ca, tehi mahanto paṇidhisamādānañāṇakaruṇādiguṇamahantoti nibbacanaṃ kātabbaṃ. Evañhi dvandatoparattā mahantasaddo paccekaṃ yojīyatīti. Apica paṇidhi ca samādānañca ñāṇañca karuṇā ca, tamādi yesaṃ te tathā, teyeva guṇā, tehi mahantoti nibbacanenapi attho sūpapanno hoti, paṇidhimahantatādi cassa buddhavaṃsa (bu. vaṃ. 9 ādayo) cariyāpiṭakādi (cariyā. 1 ādayo) vasena veditabbo. Mahāpadānasuttaṭṭhakathāyaṃ pana ‘‘mahāpurisassāti jātigottakulapadesādivasena mahantassa purisassā’’ti (dī. ni. aṭṭha. 2.33) vuttaṃ. Tattha ‘‘khattiyo, brāhmaṇo’’ti evamādi jāti. ‘‘Koṇḍañño, gotamo’’ti evamādi gottaṃ. ‘‘Poṇikā, cikkhallikā, sākiyā, koliyā’’ti evamādi kulapadeso, tadetaṃ sabbampi idha ādisaddena saṅgahitanti daṭṭhabbaṃ. Evañhi sati ‘‘dveyeva gatiyo bhavantī’’ti ubhinnaṃ sādhāraṇavacanaṃ samatthitaṃ hotīti.

The aspiration for the state of a Buddha is the resolution (paṇidhi); the accumulation of the perfections is the undertaking (samādāna); wisdom concerning kamma as one's own property, etc., is knowledge (ñāṇa). The Teacher has said: 'The word "great" should be connected individually with each term, as in "great in resolution, great in undertaking," etc.' And this being so: those qualities such as faith and virtue that have compassion as their beginning are karuṇādayo (those beginning with compassion); those very qualities are karuṇādiguṇā (the qualities beginning with compassion). The resolution, the undertaking, knowledge, and the qualities beginning with compassion—he is great because of these. Thus the derivation should be made: 'great on account of the resolution, undertaking, knowledge, and qualities beginning with compassion.' For in this way, it should be understood that the word 'great,' because it comes after a dvandva compound, is connected with each member individually. Moreover, the meaning is also well established by the explanation: resolution, undertaking, knowledge, and compassion—that is the beginning of those qualities, hence they are 'such'; those very qualities are great because of them. And the greatness of his resolution, etc., should be understood by way of the Buddhavaṃsa, Cariyāpiṭaka, etc. In the commentary to the Mahāpadāna Sutta, however, it is said: '"Of a great man" means of a man who is great by way of birth, clan, family, region, etc.' There, 'khattiya, brahmin,' etc., is birth. 'Koṇḍañña, Gotama,' etc., is clan. 'Poṇikā, Cikkhallikā, Sākiyā, Koliyā,' etc., is family and region. All this should be seen as included here by the word 'etc.' For this being so, the statement common to both, 'there are only two destinies,' is established.

Niṭṭhāti nipphattiyo siddhiyo. Nanvāyaṃ gati-saddo anekattho, kasmā niṭṭhāyameva vuttoti āha‘‘kāmañcāya’’ntiādi. Bhavabhedeti [Pg.229] nirayādibhavavisese. So hi sucaritaduccaritakammena sattehi upapajjanavasena gantabbāti gati. Gacchati pavattati etthāti gati, nivāsaṭṭhānaṃ. Gamati yathāsabhāvaṃ jānātīti gati. Paññā, gamanaṃ byāpanaṃ gati, vissaṭabhāvo, so pana ito ca etto ca byāpetvā ṭhitatāva. Gamanaṃ nipphattanaṃ gati, niṭṭhā, ajjhāsayapaṭisaraṇatthāpi nidassananayena gahitā. Tathā hesa ‘‘imesaṃ kho ahaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā’’ti (ma. ni. 1.508) ettha ajjhāsaye vattati, ‘‘nibbānaṃ arahato gatī’’ti (pari. 339) ettha paṭisaraṇe, parāyaṇe apassayeti attho. Gacchati yathāruci pavattatīti gati, ajjhāsayo. Gacchati avacarati, avacaraṇavasena vā pavattati etthāti gati, paṭisaraṇaṃ. Sabbasaṅkhatavisaññuttassa hi arahato nibbānameva paṭisaraṇaṃ, idha pana niṭṭhāyaṃ vattatīti veditabbo tadaññesamavisayattā.

'Finalities' (niṭṭhā) means accomplishments or successes. To the objection, 'Surely this word "gati" has many meanings, so why is it stated only in the sense of finality?' the commentator says, 'Kāmañcāyaṃ...,' etc. 'In the divisions of existence' means in the particular kinds of existence such as hell. For it is to be gone to (gantabbā) by beings through rebirth by means of good and bad conduct; thus it is a 'destination' (gati). One goes (gacchati) or fares on in it; thus it is a 'destination' (gati), a dwelling place. One understands (gamati) things in their true nature; thus it is 'understanding' (gati), that is, wisdom. 'Going' (gamanaṃ) is pervasion (byāpanaṃ), a 'pervasion' (gati), a state of diffusion; this is just the state of having pervaded this and that. 'Going' (gamanaṃ) is accomplishment (nipphattanaṃ), a 'finality' (gati), a finality. The meanings of disposition and refuge are also taken by way of illustration. Thus, in the passage 'Of these bhikkhus who are virtuous and of good character, I know neither their coming nor their going,' it occurs in the sense of disposition. In 'Nibbāna is the destination of the Arahant,' it occurs in the sense of refuge, ultimate resort, support; that is the meaning. One proceeds (gacchati) according to one's inclination; thus it is a 'disposition' (gati), a disposition. One resorts to it (gacchati avacarati), or one fares on by way of resorting to it; thus it is a 'refuge' (gati), a refuge. For the Arahant, who is disjoined from all conditioned things, Nibbāna alone is the refuge. Here, however, it should be understood that it occurs in the sense of 'finality,' because the other meanings are not its domain.

Nanu dvinnaṃ nipphattīnaṃ nimittabhūtāni lakkhaṇāni visadisāneva, atha kasmā ‘‘yehi samannāgatassā’’tiādinā tesaṃ sadisabhāvo vuttoti codanālesaṃ dassetvā sodhento ‘‘tattha kiñcāpī’’tiādimāha. Samānepi nigrodhabimbatādilakkhaṇabhāve attheva koci nesaṃ visesoti dassetuṃ ‘‘na teheva buddho hotī’’ti vuttaṃ. ‘‘Yathā hi buddhānaṃ lakkhaṇāni suvisadāni, suparibyattāni, paripuṇṇāni ca honti, na evaṃ cakkavattīna’’nti ayaṃ pana viseso ācariyadhammapālattherena (dī. ni. ṭī. 1.258) pakāsito. Jāyanti bhinnesupi atthesu abhinnadhīsaddā etāyāti jāti, lakkhaṇabhāvamattaṃ. Vuttañhi –

Having presented and cleared up a slight objection—'Surely the characteristics that are the signs of the two accomplishments are quite dissimilar, so why is their similarity stated in the phrase "endowed with which," etc.?'—the commentator says, 'Tattha kiñcāpi...,' etc. To show that even when the state of being a characteristic, such as having the proportions of a banyan tree, is the same, there is still some distinction between them, it is said, 'He does not become a Buddha just by means of these.' This distinction, however, has been clarified by the Elder Ācariya Dhammapāla: 'For just as the characteristics of Buddhas are very clear, very distinct, and complete, this is not so for wheel-turning monarchs.' That by which undifferentiated cognitions and words arise even when the meanings are different is 'class' (jāti); it is merely the state of being a characteristic. For it is said:

‘‘Sabalādīsu bhinnesu, yāya vattantubhinnadhī;

Saddā sā jātiresā ca, mālāsuttamivanvitā’’ti.

That by which, in different things such as the variegated cow, undifferentiated cognitions and words proceed, that is the class (jāti). And this runs through them like a thread through a garland.

Tasmā lakkhaṇatāmattena samānabhāvato visadisānipi tāniyeva cakkavattinipphattinimittabhūtāni lakkhaṇāni sadisāni viya katvā tāni buddhanipphattinimittabhūtāni lakkhaṇāni nāmāti idaṃ vacanaṃ vuccatīti attho. Adhiāpubbavasayoge bhummatthe upayogavacananti āha ‘‘agāre vasatī’’ti catūhi acchariyadhammehīti abhirūpatā, dīghāyukatā, appābādhatā, brāhmaṇagahapatikānaṃ piyamanāpatāti imehi catūhi acchariyasabhāvabhūtāhi iddhīhi. Yathāha –

Therefore, because of their similarity in being merely characteristics, having treated those very characteristics that are signs of the accomplishment of a wheel-turning monarch—even though they are dissimilar—as if they were similar, this statement is made: 'Those characteristics that are signs of the accomplishment of a Buddha are called the characteristics.' This is the meaning. Regarding the use of the verb vas with the prefixes adhi- and ā-, the accusative is used in the sense of the locative; therefore, he says agāre vasati. 'By the four marvelous qualities' means: beauty, longevity, freedom from illness, and being dear and agreeable to brahmins and householders; by these four powers that are of a marvelous nature. As it is said:

‘‘Rājā [Pg.230] ānanda, mahāsudassano catūhi iddhīhi samannāgato ahosi. Katamāhi catūhi iddhīhi? Idhānanda, rājā mahāsudassano abhirūpo ahosi dassanīyo pāsādiko’’tiādi (dī. ni. 2.252).

“Ānanda, King Mahāsudassana was endowed with four powers. With which four powers? Here, Ānanda, King Mahāsudassana was beautiful, pleasing to the eye, and graceful,” etc.

Cetiyajātake (jā. aṭṭha. 3.8.44) āgatanayaṃ gahetvāpi evaṃ vadanti ‘‘sarīrato candanagandho vāyati, ayaṃ ekā iddhi. Mukhato uppalagandho vāyati, ayaṃ dutiyā. Cattāro devaputtā catūsu disāsu sabbakālaṃ khaggahatthā ārakkhaṃ gaṇhanti, ayaṃ tatiyā. Ākāsena vicarati, ayaṃ catutthī’’ti. Anāgatavaṃsasaṃvaṇṇanāyaṃ pana ‘‘abhirūpabhāvo ekā iddhi, samavepākiniyā gahaṇiyā samannāgatabhāvo dutiyā, yāvatāyukampi sakalalokassa dassanātittikabhāvo tatiyā, ākāsacāribhāvo catutthī’’ti vuttaṃ. Tattha samavepākiniyā gahaṇiyā samannāgatabhāvoti samavipācaniyā kammajatejodhātuyā sampannatā. Yassa hi bhuttamattova āhāro jīrati, yassa vā pana puṭabhattaṃ viya tatheva tiṭṭhati, ubhopete na samavepākiniyā samannāgatā. Yassa pana puna bhattakāle bhattacchando uppajjateva, ayaṃ samavepākiniyā samannāgato nāma, tathārūpatāti attho. Saṅgahavatthūhīti dānaṃ, piyavacanaṃ, atthacariyā, samānattatāti imehi saṅgahopāyehi. Yathāha –

In the Cetiyajātaka, taking the traditional method, the teachers also say thus: “A sandalwood fragrance wafts from his body—this is one psychic power. A blue lotus fragrance wafts from his mouth—this is the second. Four devaputtas, sword in hand, take up guard in the four directions at all times—this is the third. He travels through the sky—this is the fourth.” In the Anāgatavaṃsa commentary, however, it is said: “The state of being exceedingly beautiful is one psychic power; the state of being endowed with a digestive faculty that digests evenly is the second; the state of being one whom the entire world never tires of seeing for as long as one lives is the third; and the state of being able to travel through the sky is the fourth.” Therein, ‘the state of being endowed with a digestive faculty that digests evenly’ means being endowed with the kamma-born fire element that digests evenly. Indeed, for one whose food digests as soon as it is eaten, or for one whose food remains just so like a packet of rice, neither of these is endowed with a digestive faculty that digests evenly. But one for whom the desire for food arises again at mealtime—this person is called one endowed with a digestive faculty that digests evenly; the meaning is the state of being such a person. ‘By the bases of sympathy’ means by these means of beneficence: giving, pleasant speech, beneficial conduct, and impartiality. As it is said:

‘‘Dānañca peyyavajjañca, atthacariyā ca yā idha;

Samānattatā ca dhammesu, tattha tattha yathārahaṃ;

Ete kho saṅgahā loke, rathassāṇīva yāyato.

“Giving and pleasant speech, and beneficial conduct here; and impartiality in those respective matters, as is appropriate; these are the bases of beneficence in the world, like the linchpin of a moving chariot.

Ete ca saṅgahā nāssu, na mātā puttakāraṇā;

Labhetha mānaṃ pūjaṃ vā, pitā vā puttakāraṇā.

And if these bases of beneficence did not exist, a mother would not receive honor or respect on account of her son, nor a father on account of his son.

Yasmā ca saṅgahā ete, samapekkhanti paṇḍitā;

Tasmā mahattaṃ papponti, pāsaṃsā ca bhavanti te’’ti. (dī. ni. 3.273);

And because the wise carefully consider these bases of beneficence, therefore they attain greatness and are praised.”

Rañjanatoti pītisomanassavasena rañjanato, na rāgavasena, pītisomanassānaṃ jananatoti vuttaṃ hoti. Catūhi saṅgahavatthūhi rañjanaṭṭhena rājāti pana sabbesaṃ rājūnaṃ samaññā tathā akarontānampi vilīvabījanādīsu [Pg.231] tālavaṇṭavohāro viya ruḷhivasena pavattito, tasmā ‘‘acchariyadhammehī’’ti asādhāraṇanibbacanaṃ vuttanti daṭṭhabbaṃ.

‘Because it delights’ (rañjanato) means because it delights by way of joy and gladness, not by way of lust; the meaning is that it is ‘because it generates joy and gladness.’ However, ‘rājā’ (king), in the sense of delighting through the four bases of sympathy, is a designation for all kings. Even for those who do not act thus, the designation ‘rājā’ exists, because it has come into use conventionally, like the term ‘palm-leaf fan’ for fans made of bamboo strips and the like. Therefore, it should be understood that the uncommon derivation ‘by wondrous qualities’ was stated.

Saddasāmatthiyato anekadhā cakkavattīsaddassa vacanatthaṃ dassento padhānabhūtaṃ vacanatthaṃ paṭhamaṃ dassetuṃ ‘‘cakkaratana’’ntiādimāha. Idameva hi padhānaṃ cakkaratanassa pavattanamantarena cakkavattibhāvānāpattito. Tathā hi aṭṭhakathāsu vuttaṃ ‘‘kittāvatā cakkavattī hotīti? Ekaṅguladvaṅgulamattampi cakkaratane ākāsaṃ abbhuggantvā pavatte’’ti (dī. ni. aṭṭha. 2.243; ma. ni. aṭṭha. 3.256). Yasmā pana rājā cakkavattī ekaṃsaṃ uttarāsaṅgaṃ karitvā vāmahatthena hatthisoṇḍasadisapanāḷiṃ suvaṇṇabhiṅkāraṃ ukkhipitvā dakkhiṇahatthena cakkaratanaṃ udakena abbhukkiritvā ‘‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratana’’nti (dī. ni. 2.244) vacanena cakkaratanaṃ vehāsaṃ abbhuggantvā pavattesi, tasmā tādisaṃ pavattāpanaṃ sandhāya ‘‘cakkaratanaṃ vattetī’’ti vuttaṃ. Yathāha ‘‘atha kho ānanda rājā mahāsudassano uṭṭhāyāsanā…pe… cakkaratanaṃ abbhukkiri ‘pavattatu bhavaṃ cakkaratana’nti’’ādi (dī. ni. 2.244). Na kevalañca cakkasaddo cakkarataneyeva vattati atha kho sampatticakkādīsupi, tasmā taṃtadatthavācakasaddasāmatthiyatopi vacanatthaṃ dasseti ‘‘sampatticakkehī’’tiādinā. Tattha sampatticakkehīti –

Showing the derivation of the word ‘cakkavattī’ in many ways according to the power of the word, the commentator first stated ‘the wheel-treasure,’ etc., to show the primary derivation. Indeed, this very derivation is primary, because without the turning of the wheel-treasure, the state of a cakkavattī is not attained. For so it is said in the commentaries: ‘To what extent is one a cakkavattī? When the wheel-treasure, having risen into the sky, turns even to the measure of one or two finger-breadths.’ Furthermore, because the cakkavattī king, having arranged his upper robe over one shoulder, having lifted up with his left hand a golden water-pot with a spout like an elephant's trunk, having sprinkled the wheel-treasure with water with his right hand, saying, ‘May the noble wheel-treasure turn, may the noble wheel-treasure conquer,’ caused it to rise into the sky and turn, therefore, referring to such an act of causing it to turn, it was said, ‘he makes the wheel-treasure turn.’ As it is said: ‘Then, Ānanda, King Mahāsudassana, rising from his seat… sprinkled the wheel-treasure, saying, “May the noble wheel-treasure turn,”’ and so on. And the word ‘cakka’ does not apply only to the wheel-treasure, but indeed also to the wheel of accomplishment and so on. Therefore, according to the power of the word which expresses those respective meanings, he also shows the derivation with ‘by the wheels of accomplishment,’ etc. Therein, ‘by the wheels of accomplishment’ means:

‘‘Patirūpe vase dese, ariyamittakaro siyā;

Sammāpaṇidhisampanno, pubbe puññakato naro;

Dhaññaṃ dhanaṃ yaso kitti, sukhañcetaṃdhivattatī’’ti. (a. ni. 4.31) –

“A person should dwell in a suitable country, should be one who makes friends with the noble ones, should be endowed with right resolve for oneself, and should have done meritorious deeds in the past; for that person, grain, wealth, retinue, fame, and happiness prevail.”

Vuttehi patirūpadesavāsādisampatticakkehi. Vattatīti pavattati sampajjati, uparūpari kusaladhammaṃ vā paṭipajjati. Tehīti sampatticakkehi. Paranti sattanikāyaṃ, yathā sayaṃsaddo suddhakattutthassa jotako, tathā paraṃsaddopi hetukattutthassāti veditabbaṃ. Vattetīti pavatteti sampādeti, uparūpari kusaladhammaṃ vā paṭipajjāpeti. Yathāha –

By the wheels of accomplishment which have been spoken of, such as dwelling in a suitable country. ‘It turns’ (vattati) means it proceeds, it is accomplished, or it attains wholesome states step by step. ‘By them’ (tehi) means by the wheels of accomplishment. ‘Others’ (paraṃ) means the host of beings. It should be known that just as the word ‘self’ (sayaṃ) indicates the meaning of a simple agent, so too the word ‘others’ (paraṃ) indicates the meaning of a causative agent. ‘He makes it turn’ (vatteti) means he causes it to proceed, causes it to be accomplished, or he causes one to attain wholesome states step by step. As it is said:

‘‘Rājā mahāsudassano evamāha ‘pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho panānanda [Pg.232] puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesu’’ntiādi (dī. ni. 2.244).

“King Mahāsudassana spoke thus: ‘Living beings should not be killed, what is not given should not be taken, one should not engage in sexual misconduct, falsehood should not be spoken, intoxicants should not be drunk, and you should consume only the customary taxes.’ And, Ānanda, whatever rival kings there were in the eastern direction, those rival kings became followers of King Mahāsudassana,” and so on.

Iriyāpathacakkānanti iriyāpathabhūtānaṃ cakkānaṃ. Iriyāpathopi hi ‘‘cakka’’nti vuccati ‘‘catucakkaṃ navadvāra’’ntiādīsu (saṃ. ni. 1.29, 109). Yathāha –

‘Of the wheels of postures’ (iriyāpathacakkānaṃ) means of the wheels that are the postures. Indeed, a posture is also called a ‘wheel’ (cakka), as in ‘four-wheeled, nine-doored,’ and so on. As it is said:

‘‘Rathaṅge lakkhaṇe dhammo-racakkesviriyāpathe;

Cakkaṃ sampattiyaṃ cakka-ratane maṇḍale bale;

Kulālabhaṇḍe āṇāya-māyudhe dānarāsisū’’ti.

“The word ‘cakka’ is used for a chariot wheel, the mark of a wheel, the Dhamma-wheel and the wheel of a circular blade, a posture, the wheel of accomplishment, the wheel-treasure, a circle, an army, a potter's wheel, the wheel of command, a discus-weapon, and heaps of gifts.”

Vattoti pavattanaṃ uppajjanaṃ, imināva iriyāpathacakkaṃ vatteti parahitāya uppādetīti nibbacanampi dasseti atthato samānattā. Tathā cāha –

‘Turning’ (vatto) means proceeding, arising. By this very word, it also shows the derivation: ‘He makes the wheel of postures turn; he produces it for the welfare of others,’ because of the sameness in meaning. And so it is said:

‘‘Atha kho taṃ ānanda cakkaratanaṃ puratthimaṃ disaṃ pavatti, anvadeva rājā mahāsudassano saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho panānanda, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāyā’’tiādi (dī. ni. 2.244).

“Then, Ānanda, that wheel-jewel rolled forth to the eastern direction, and King Mahāsudassana followed right behind with his four-limbed army. And in whatever region, Ānanda, that wheel-jewel came to rest, there King Mahāsudassana took up residence with his four-limbed army,” and so on.

Ayaṃ aṭṭhakathāto aparo nayo – appaṭihataṃ āṇāsaṅkhātaṃ cakkaṃ vattetīti cakkavattī. Tathā hi vuttaṃ –

This is another method from the commentary: “He causes the wheel, known as the unopposed command, to turn”—thus, he is a wheel-turning monarch. For so it has been said:

‘‘Pañcahi bhikkhave dhammehi samannāgato rājā cakkavattī dhammeneva cakkaṃ vatteti, taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā. Katamehi pañcahi? Idha bhikkhave rājā cakkavattī atthaññū ca hoti, dhammaññū ca mattaññū, ca kālaññū ca parisaññū ca. Imehi kho…pe… pāṇinā’’tiādi (a. ni. 5.131).

“Monks, a wheel-turning monarch endowed with five qualities turns the wheel only by the Dhamma, and that wheel cannot be turned back by any human being who is an adversary, a living being. What are the five? Here, monks, a wheel-turning monarch is one who understands what is beneficial, one who understands the Dhamma, one who understands measure, one who understands the proper time, and one who understands assemblies. By these five qualities... that wheel cannot be turned back by any living being who is an adversary,” and so on.

Khattiyamaṇḍalādisaññitaṃ cakkaṃ samūhaṃ attano vase vatteti anuvattetītipi cakkavattī. Vuttañhi ‘‘ye kho panānanda puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesu’’ntiādi (dī. ni. 2.244). Cakkalakkhaṇaṃ vattati etassātipi cakkavattī. Tenāha ‘‘imassa deva kumārassa heṭṭhā [Pg.233] pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrānī’’tiādi (dī. ni. 2.35). Cakkaṃ mahantaṃ kāyabalaṃ vattati etassātipi cakkavattī. Vuttañhetaṃ ‘‘ayañhi deva kumāro sattussado…pe… ayañhi deva kumāro sīhapubbaddhakāyo’’tiādi (dī. ni. 2.35). Tena hissa lakkhaṇena mahabbalabhāvo viññāyati. Cakkaṃ dasavidhaṃ, dvādasavidhaṃ vā vattadhammaṃ vattati paṭipajjatīti cakkavattī. Tena vuttaṃ ‘‘na hi te tāta dibbaṃ cakkaratanaṃ pettikaṃ dāyajjaṃ, iṅgha tvaṃ tāta ariye cakkavattivatte vattāhī’’tiādi (dī. ni. 3.83). Cakkaṃ mahantaṃ dānaṃ vatteti pavattetītipi cakkavattī. Vuttañca –

He causes the group, designated as the circle of nobles and so on, to follow his will—thus he is also a wheel-turning monarch. For it has been said: “Indeed, Ānanda, whatever rival kings there were in the eastern direction, they became followers of King Mahāsudassana,” and so on. The wheel-mark exists for him—thus he is also a wheel-turning monarch. Therefore He said: “Your Majesty, on the soles of this prince’s feet, wheels have arisen, with a thousand spokes, with rims and hubs, complete in all aspects,” and so on. Great bodily strength, a wheel, exists for him—thus he is also a wheel-turning monarch. For this was said: “Indeed, Your Majesty, this prince has seven convexities… this prince, Your Majesty, has a torso like the front half of a lion,” and so on. By this characteristic of his, the state of having great strength is known. He practices the duty-Dhamma, called the wheel, which is tenfold or twelvefold—thus he is a wheel-turning monarch. Therefore it was said: “Indeed, dear son, the divine wheel-jewel is not your paternal inheritance. Come now, dear son, you should practice the noble conduct of a wheel-turning monarch,” and so on. He causes the great giving, a wheel, to turn and proceed—thus he is also a wheel-turning monarch. And it has been said:

‘‘Paṭṭhapesi kho ānanda rājā mahāsudassano tāsaṃ pokkharaṇīnaṃ tīre evarūpaṃ dānaṃ annaṃ annatthikassa, pānaṃ pānatthikassa, vatthaṃ vatthatthikassa, yānaṃ yānatthikassa, sayanaṃ sayanatthikassa, itthiṃ itthitthikassa, hiraññaṃ hiraññatthikassa, suvaṇṇaṃ suvaṇṇatthikassā’’tiādi (dī. ni. 2.254).

“Then, Ānanda, King Mahāsudassana established such a gift at the banks of those lotus ponds: food for one needing food, drink for one needing drink, cloth for one needing cloth, a vehicle for one needing a vehicle, a bed for one needing a bed, a woman for one needing a woman, silver for one needing silver, and gold for one needing gold,” and so on.

Rājāti sāmaññaṃ tadaññasādhāraṇato. Cakkavattīti visesaṃ anaññasādhāraṇato. Dhammasaddo ñāye, samo eva ca ñāyo nāmāti āha ‘‘ñāyena samenā’’ti. Vattati uppajjati, paṭipajjatīti vā attho. ‘‘Idaṃ nāma caratī’’ti avuttepi sāmaññajotanāya visese avaṭṭhānato, visesatthinā ca visesassa payujjitabbattā ‘‘sadatthaparatthe’’ti yojīyati. Padesaggahaṇe hi asati gahetabbassa nippadesatā viññāyati yathā ‘‘dikkhito na dadātī’’ti. Yasmā cakkavattirājā dhammeneva rajjamadhigacchati, na adhammena parūpaghātādinā. Tasmā vuttaṃ ‘‘dhammena rajjaṃ labhitvā’’tiādi, dhammenāti ca ñāyena, kusaladhammena vā. Rañño bhāvo rajjaṃ, issariyaṃ.

The name 'king' (rājā) is general, because it is common to others. The name 'wheel-turning monarch' (cakkavattī) is special, because it is not common to others. The word 'dhamma' occurs in the sense of justice (ñāya), and only fairness (samo) is called justice; therefore, the commentator said, “by means of justice and fairness” (ñāyena samena). The meaning of 'vattati' is ‘it arises’ (uppajjati) or ‘it is practiced’ (paṭipajjati). Even when it is not explicitly stated, “this particular thing is practiced,” the general indication is due to the establishment of the specific; and because the specific must be employed by one intending a specific purpose, it is construed as “for one’s own welfare and the welfare of others.” For when a part is not taken, the entirety of what is to be taken is understood, as in “one who is initiated does not give.” Because a wheel-turning monarch obtains kingship only through the Dhamma, not through non-Dhamma such as harming others, it was therefore said, “having obtained kingship through the Dhamma,” and so on. And “through the Dhamma” means through justice, or through wholesome Dhamma. The state of a king (rañño bhāvo) is kingship (rajjaṃ), sovereignty (issariyaṃ).

Paresaṃ hitopāyabhūtaṃ dhammaṃ karoti, caratīti vā dhammiko. Attano hitopāyabhūtassa dhammassa kārako, carako vā rājāti dhammarājāti imaṃ savisesaṃ atthaṃ dasseti ‘‘parahitadhammakaraṇena vā’’tiādinā. Ayaṃ pana mahāpadānaṭṭhakathānayo – dasavidhe kusaladhamme, agatirahite vā rājadhamme niyuttoti dhammiko; teneva dhammena lokaṃ [Pg.234] rañjetīti dhammarājā. Pariyāyavacanameva hi idaṃ padadvayanti. Ācariyena pana evaṃ vuttaṃ ‘‘cakkavattivattasaṅkhātaṃ dhammaṃ carati, cakkavattivattasaṅkhāto vā dhammo etassa, etasmiṃ vā atthīti dhammiko, dhammato anapetattā dhammo ca so rañjanaṭṭhena rājā cāti dhammarājā’’ti (dī. ni. ṭī. 1.258). ‘‘Rājā hoti cakkavattī’’ti vacanato ‘‘cāturanto’’ti idaṃ catudīpissarataṃ vibhāvetīti āha ‘‘cāturantāyā’’tiādi. Cattāro samuddā antā pariyosānā etissāti cāturantā, pathavī. Sā hi catūsu disāsu puratthimasamuddādicatusamuddapariyosānattā evaṃ vuccati. Tena vuttaṃ ‘‘catusamudda antāyā’’ti, sā pana avayavabhūtehi catubbidhehi dīpehi vibhūsitā ekalokadhātupariyāpannā pathavīyevāti dasseti ‘‘catubbidhadīpavibhūsitāya pathaviyā’’ti iminā. Yathāha –

He performs, or practices, the Dhamma that is the means for the welfare of others; therefore, he is righteous (dhammiko). A king who is a doer of, or a practiser of, the Dhamma that is the means for his own welfare; therefore, he is a Dhamma-king (dhammarājā). This specific meaning is shown by “by performing Dhamma for the benefit of others,” and so on. This, however, is the method of the Mahāpadāna commentary: He is righteous (dhammiko) because he is devoted to the ten kinds of wholesome Dhamma, or to the royal duties free from bias; by that very Dhamma he delights the world, therefore he is a Dhamma-king (dhammarājā). Indeed, these two terms are simply synonyms. But the Teacher (Dhammapāla) has said thus: “He practices the Dhamma known as the wheel-turning monarch’s duty, or the Dhamma known as the wheel-turning monarch’s duty belongs to him, or exists in him—therefore he is righteous (dhammiko); and because he is not separate from the Dhamma, he is Dhamma, and because he is a king in the sense of delighting (others), he is a king (rājā)—thus he is a Dhamma-king (dhammarājā).” From the statement, “He becomes a wheel-turning monarch,” the term “four-bounded” (cāturanto) clarifies his sovereignty over the four continents; therefore, the commentator said, “of the four-bounded,” and so on. The four oceans are its ends or limits, therefore it, the earth, is called four-bounded (cāturantā). For it is so called because in the four directions its limits are the eastern ocean and the other three oceans. Therefore, it was said, “bounded by the four oceans.” But that earth, adorned with its four kinds of continents as its parts, is encompassed within a single world-system—this is shown by the phrase, “the earth adorned with the four kinds of continents.” As it is said:

‘‘Yāvatā candimasūriyā, pariharanti disā bhanti virocanā;

Sabbeva dāsā mandhātu, ye ca pāṇā pathavissitā’’ti.

“As far as the moon and sun revolve, and, shining, illuminate the directions; all beings who dwell upon the earth are indeed the slaves of Mandhātu.”

Ettha ca ‘‘catudīpavibhūsitāyā’’ti avatvā catubbidhadīpavibhūsitāyāti vidhasaddaggahaṇaṃ paccekaṃ pañcasataparittadīpānampi mahādīpeyeva saṅgahaṇatthaṃ saddātirittena atthātirittassa viññāyamānattā, koṭṭhāsavācakena vā vidhasaddena samānabhāgānaṃ gahitattāti daṭṭhabbaṃ. Kopādipaccatthiketi ettha ādisaddena kāmamohamānamadādike saṅgaṇhāti. Vijetīti taṃkālāpekkhāya vattamānavacanaṃ, vijitavāti attho. Saddavidū hi atīte tāvīsaddamicchanti. ‘‘Sabbarājāno vijetī’’ti vadanto kāmaṃ cakkavattino kenaci yuddhaṃ nāma natthi, yuddhena pana sādhetabbassa vijayassa siddhiyā ‘‘vijitasaṅgāmo’’ tveva vuttoti dasseti.

And here, instead of saying 'adorned with the four continents,' the inclusion of the word 'vidha' in 'adorned with four kinds of continents' is for the purpose of including the five hundred minor islands individually within the great continents themselves. This is because through an excess of the word, an excess of meaning is known; or, because by the word 'vidha,' which denotes a portion, similar parts are taken—thus it should be seen. Here, in 'enemies such as anger,' by the word 'such as' it includes sensual desire, delusion, conceit, intoxication, and the like. The word 'he conquers' is a present tense word with respect to that time; 'he has conquered' is the meaning. Indeed, those skilled in grammar desire the suffix 'tāvī' in the past tense. By saying 'he conquers all kings,' it is shown that although a wheel-turning monarch indeed has no battle with anyone, because of the accomplishment of the victory that is to be achieved by battle, it is said as 'one who has conquered in battle.'

Thāvarassa dhuvassa bhāvo thāvariyaṃ, yathā janapade thāvariyaṃ patto, taṃ dassetuṃ ‘‘na sakkā kenacī’’tiādi vuttaṃ, iminā kenaci akampiyaṭṭhena janapade thāvariyappattoti tappurisasamāsaṃ dasseti, itarena ca daḷhabhattibhāvato janapado thāvariyappatto etasminti aññapadatthasamāsaṃ. Tamhīti asmiṃ rājini. Yathā janapado tasmiṃ thāvariyaṃ patto, tadāvikaronto ‘‘anuyutto’’tiādimāha. Tattha anuyuttoti niccapayutto. Sakammaniratoti cakkavattino rajjakamme sadā pavatto[Pg.235]. Acalo asampavedhīti pariyāyavacanametaṃ, corānaṃ vā vilopanamattena acalo, dāmarikattena asampavedhī. Corehi vā acalo, paṭirājūhi asampavedhī. Anatimudubhāvena vā acalo, anaticaṇḍabhāvena asampavedhī. Tathā hi aticaṇḍassa rañño balikhaṇḍādīhi lokaṃ pīḷayato manussā majjhimajanapadaṃ chaḍḍetvā pabbatasamuddatīrādīni nissāya paccante vāsaṃ kappenti, atimudukassa ca rañño corasāhasikajanavilopapīḷitā manussā paccantaṃ pahāya janapadamajjhe vāsaṃ kappenti, iti evarūpe rājini janapado thāvarabhāvaṃ na pāpuṇāti. Etasmiṃ pana tadubhayavirahite suvaṇṇatulā viya samabhāvappatte rājini rajjaṃ kārayamāne janapado pāsāṇapiṭṭhiyaṃ ṭhapetvā ayopaṭṭena parikkhitto viya acalo asampavedhī thāvariyappattoti.

The state of being stable, of being firm, is stability. As in 'the country has attained stability,' to show this, it is said, 'It cannot be by anyone,' etc. By this, it shows the tappurisa compound: 'attained stability in the country' in the sense of being unshakable by anyone. And by the other, 'a country that has attained stability in him due to firm devotion,' it shows the aññapadattha compound. 'In him' means in this king. Making clear how the country attained stability in him, the commentator said 'devoted,' etc. Therein, 'devoted' means constantly engaged. 'Focused on his duty' means always engaged in the royal duties of a wheel-turning monarch. 'Unshaken and not greatly shaken'—these are synonyms. Or, unshaken by the mere plundering of thieves, not greatly shaken by violent destruction. Or, unshaken by thieves, not greatly shaken by rival kings. Or, unshaken by not being overly soft, not greatly shaken by not being overly harsh. Indeed, when an overly harsh king oppresses the people with taxes, punishments, and so on, the people abandon the central country and, relying on mountains, seashores, and the like, make their dwelling in the border regions. And when a king is overly soft, the people, oppressed by the plundering of thieves and violent persons, abandon the border regions and make their dwelling in the middle of the country. Thus, under such a king, the country does not attain a state of stability. But when this king, who is free from both those extremes and has attained a state of balance like a golden scale, is ruling, the country, like something placed on a stone slab and surrounded by an iron plate, becomes unshaken and not greatly shaken, having attained stability.

Seyyathidanti ekova nipāto, ‘‘so katamo, taṃ katamaṃ, sā katamā’’tiādinā yathārahaṃ liṅgavibhattivacanavasena payojiyamānova hoti, idha tāni katamānīti payuttoti āha ‘‘tassa cetānī’’tiādi. Cacati cakkavattino yathāruci ākāsādigamanāya paribbhamatīti cakkaṃ. Cakkaratanañhi antosamuṭṭhitavāyodhātuvasena rañño cakkavattissa vacanasamanantarameva pavattati, na candasūriyavimānādi viya bahisamuṭṭhitavāyodhātuvasenāti vimānaṭṭhakathāyaṃ (vi. va. aṭṭha. 1.paṭhamapīṭhavimānavaṇṇanā) vuttaṃ. Ratijananaṭṭhenāti pītisomanassuppādanaṭṭhena. Tañhi passantassa, suṇantassa ca anappakaṃ pītisomanassaṃ uppajjati acchariyadhammattā. Vacanatthato pana rameti ratiṃ karotīti ratanaṃ, ramanaṃ vā rataṃ, taṃ netīti ratanaṃ, rataṃ vā janetīti ratanaṃ ja-kāralopavasenātipi neruttikā. Sabbatthāti hatthiratanādīsu.

The word 'seyyathidaṃ' is a single particle. It is used appropriately according to gender, case, and number, as in 'What is that (masc.)?', 'What is that (neut.)?', 'What is that (fem.)?', and so on. Here it is used as 'What are those (neut.)?', therefore the commentator said, 'These are its,' etc. Because it travels (cacati) or revolves (paribbhamati) for the wheel-turning monarch to go to the sky and other places according to his wish, it is called a wheel (cakka). Indeed, the wheel-treasure revolves immediately after the words of the wheel-turning king by the power of the internally arisen wind element, not by the power of the externally arisen wind element like the mansions of the moon and sun—so it is said in the commentary on the Vimānavatthu. 'In the sense of generating delight' means in the sense of producing joy and gladness. For one who sees or hears it, immeasurable joy and gladness arise, because it has a marvelous nature. From an etymological perspective, because it causes delight (rameti), it makes delight (ratiṃ karoti), it is called a treasure (ratana). Or, delight is 'rataṃ'; that which leads (neti) to it is a treasure (ratana). Or, because it generates (janeti) delight (rataṃ), it is called a treasure (ratana) by the power of eliding the letter 'ja'—so also say the etymologists. 'In all cases' means in the case of the elephant-treasure and so on.

Cittīkatabhāvādināpi cakkassa ratanaṭṭho veditabbo, so pana ratijananaṭṭheneva ekasaṅgahatāya visuṃ na gahito. Kasmā ekasaṅgahoti ce? Cittīkatādibhāvassapi ratinimittattā. Atha vā ganthabyāsaṃ pariharitukāmena cittīkatādibhāvo na gahitoti veditabbaṃ. Aññāsu pana aṭṭhakathāsu (dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 6.3.yānīdhātigāthāvaṇṇanā; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 156) evaṃ vuttaṃ –

The meaning of the wheel as a treasure should also be understood by its state of being honored, and so on. But that is not taken separately because it is included as one with the meaning of generating delight. If it is asked, 'Why is it included as one?' Because the state of being honored, and so on, is also a cause of delight. Alternatively, it should be known that the state of being honored, and so on, was not taken by one who wished to avoid prolixity in the text. But in other commentaries, it is said thus—

‘‘Ratijananaṭṭhena [Pg.236] ratanaṃ. Apica –

“By the meaning of generating delight, it is a treasure. Moreover –”

Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratanaṃ tena vuccati.

“Honored, of great worth, incomparable, rare to see, and used by a noble being—therefore it is called a treasure.”

‘‘Cakkaratanassa ca nibbattakālato paṭṭhāya aññaṃ devaṭṭhānaṃ nāma na hoti, sabbepi gandhapupphādīhi tasseva pūjañca abhivādanādīni ca karontīti cittīkataṭṭhena ratanaṃ. Cakkaratanassa ca ettakaṃ nāma dhanaṃ agghatīti aggho natthi, iti mahagghaṭṭhenapi ratanaṃ. Cakkaratanañca aññehi loke vijjamānaratanehi asadisanti atulaṭṭhena ratanaṃ. Yasmā pana yasmiṃ kappe buddhā uppajjanti, tasmiṃyeva cakkavattino uppajjanti, buddhā ca kadāci karahaci uppajjanti, tasmā dullabhadassanaṭṭhenapi ratanaṃ. Tadetaṃ jātirūpakulaissariyādīhi anomassa uḷārasattasseva uppajjati, na aññassāti anomasattaparibhogaṭṭhenapi ratanaṃ. Yathā ca cakkaratanaṃ, evaṃ sesānipī’’ti.

“And from the time of the arising of the wheel-treasure, there is no other place of worship. All people perform worship with perfumes, flowers, and the like, and homage only to it. Thus, by the meaning of being honored, it is a treasure. And for the wheel-treasure, no price can be fixed such that 'it is worth this much wealth.' Thus, by the meaning of being of great worth, it is also a treasure. And the wheel-treasure is not like other existing treasures in the world. Thus, by the meaning of being incomparable, it is a treasure. Furthermore, because in whatever aeon Buddhas arise, only in that aeon do wheel-turning monarchs arise, and Buddhas arise only occasionally, therefore, by the meaning of being rare to see, it is also a treasure. This treasure arises only for a noble being, excellent in birth, appearance, family, sovereignty, and so on, not for another. Thus, by the meaning of being used by a noble being, it is also a treasure. And as it is with the wheel-treasure, so too is it with the remaining treasures.”

Tatrāyaṃ taṭṭīkāya, aññattha ca vuttanayena atthavibhāvanā – idañhi ‘‘cittīkata’’ntiādivacanaṃ nibbacanatthavasena vuttaṃ na hoti, atha kinti ce? Loke ‘‘ratana’’nti sammatassa vatthuno garukātabbabhāvena vuttaṃ. Sarūpato panetaṃ lokiyamahājanena sammataṃ hiraññasuvaṇṇādikaṃ, cakkavattirañño uppannaṃ cakkaratanādikaṃ, kataññukatavedipuggalādikaṃ, sabbukkaṭṭhaparicchedavasena buddhādisaraṇattayañca daṭṭhabbaṃ. ‘‘Aho manohara’’nti citte kattabbatāya cittīkataṃ, svāyaṃ cittīkāro tassa pūjanīyatāyāti katvā pūjanīyanti atthaṃ vadanti. Keci pana ‘‘vicitrakataṭṭhena cittīkata’’nti bhaṇanti, taṃ na gahetabbaṃ idha cittasaddassa hadayavācakattā ‘‘cittīkatvā suṇātha me’’ti (bu. vaṃ. 1.80) āhaccabhāsitapāḷiyaṃ viya. Tathā cāhu ‘‘yathārahamivaṇṇāgamo bhūkaresū’’ti. ‘‘Passa cittīkataṃ rūpaṃ, maṇinā kuṇḍalena cā’’tiādīsu (ma. ni. 2.302) pana pubbe avicitraṃ idāni vicitraṃ katanti cittīkatanti attho gahetabbo tattha cittasaddassa vicitravācakattā. Mahantaṃ vipulaṃ aparimitaṃ agghatīti mahagghaṃ. Natthi etassa tulā upamā, tulaṃ vā sadisanti atulaṃ. Kadācideva uppajjanato dukkhena [Pg.237] laddhabbadassanattā dullabhadassanaṃ. Anomehi uḷāraguṇeheva sattehi paribhuñjitabbato anomasattaparibhogaṃ.

Therein, this is the explanation of the meaning according to the method stated in its subcommentary and elsewhere. For this phrase beginning with 'cittīkata' is not stated in the etymological sense. If so, then why? It is stated by way of the state of being worthy of high esteem of a thing designated in the world as a 'treasure' (ratana). Moreover, in its own nature, this should be understood as that which is designated by the worldly populace, such as silver, gold, and so on; the wheel-treasure and so on that arise for a wheel-turning king; a person who is grateful and repays kindness, and so on; and, by way of the supreme distinction, the three refuges beginning with the Buddha. Because of its state of being made in the mind thus, 'Ah, how captivating!' it is called 'cittīkata'. This making in the mind (cittīkāra), because of its [the treasure's] venerability, means it is 'venerable' (pūjanīya); having made this etymology, this is the meaning the teachers state. Some, however, say, 'It is cittīkata in the sense of 'made variegated',' but that should not be accepted, because here the word 'citta' denotes the heart, as in the Pāli passage spoken directly: 'Having placed it in your heart, listen to me.' And so the grammarians have said: 'The augment 'i' comes appropriately with the roots 'bhū' and 'kar'.' However, in passages such as 'See the form made variegated, with gems and with earrings,' the meaning 'previously unadorned, now made variegated, therefore it is cittīkata' should be taken, because there the word 'citta' denotes 'variegated.' Because it is worth a great, extensive, immeasurable price, it is 'mahaggha' (of great worth). There is no balance (tulā) or simile (upamā) for it, or no equal (tulaṃ) or likeness (sadisaṃ); therefore, it is 'atula' (incomparable). Because it arises only sometimes and because its sight is to be obtained with difficulty, it is 'dullabhadassana' (rare to see). Because it is to be used by beings who are not inferior, who are possessed of sublime qualities, it is 'anomasattaparibhoga' (for the use of superior beings).

Idāni nesaṃ cittīkatādiatthānaṃ savisesaṃ cakkaratane labbhamānataṃ dassetvā itaresupi te atidisituṃ ‘‘yathā ca cakkaratana’’ntiādi āraddhaṃ. Tattha aññaṃ devaṭṭhānaṃ nāma na hoti rañño anaññasādhāraṇissariyādisampattipaṭilābhahetuto, aññesaṃ sattānaṃ yathicchitatthapaṭilābhahetuto ca. Aggho natthi ativiya uḷārasamujjalaratanattā, acchariyabbhutadhammatāya ca. Yadaggena ca mahagghaṃ, tadaggena atulaṃ. Sattānaṃ pāpajigucchanena vigatakāḷako puññapasutatāya maṇḍabhūto yādiso kālo buddhuppādāraho, tādise eva cakkavattīnampi sambhavoti āha ‘‘yasmā panā’’tiādi. Kadāci karahacīti pariyāyavacanaṃ, ‘‘kadācī’’ti vā yathāvuttakālaṃ sandhāya vuttaṃ, ‘‘karahacī’’ti jambusiridīpasaṅkhātaṃ desaṃ. Tenāha –

Now, having shown how those meanings, beginning with 'cittīkata', are obtained with their distinctions in the wheel-treasure, in order to apply them to the others as well, the passage beginning 'And as the wheel-treasure...' was commenced. Therein, there is no other place of veneration, because it is the cause for the king's attainment of sovereignty and other accomplishments not shared with others, and because it is the cause for other beings' attainment of their desired benefits. There is no price for it, because of its state as an exceedingly sublime and radiant treasure, and because of its nature of being astonishing and wonderful. And by that measure by which it is of great worth, by that measure it is incomparable. Just as the time that is suitable for the arising of a Buddha is one where, due to beings' abhorrence of evil, it is devoid of darkness, and due to their devotion to merit, it has become pure, in such a time also is the arising of wheel-turning monarchs. Therefore, he said the passage beginning 'But since...'. 'Kadāci karahaci' ('sometimes, somewhere') are synonyms. Or, 'kadāci' is said referring to the aforementioned time, and 'karahaci' refers to the region designated as the glorious island of Jambu. Therefore he said:

‘‘Kālaṃ dīpañca desañca, kulaṃ mātarameva ca;

Ime pañca viloketvā, uppajjati mahāyaso’’ti. (dha. pa. aṭṭha. 1.1.10);

“The time, the continent, and the region, the clan, and the mother as well; having investigated these five, one of great fame arises.”

Upamāvasena cetaṃ vuttaṃ. Upamopameyyānañca na accantameva sadisatā, tasmā yathā buddhā kadāci karahaci uppajjanti, na tathā cakkavattino, cakkavattino pana anekadāpi buddhuppādakappe uppajjantīti attho gahetabbo. Evaṃ santepi cakkavattivattapūraṇassa dukkarabhāvato dullabhuppādoyevāti iminā dullabhuppādatāsāmaññena tesaṃ dullabhadassanatā vuttāti veditabbaṃ. Kāmaṃ cakkaratanānubhāvena samijjhamāno guṇo cakkavattiparivārajanasādhāraṇo, tathāpi cakkavattī eva naṃ sāmibhāvena visavitāya paribhuñjatīti vattabbataṃ arahati tadatthameva uppajjanatoti dassento ‘‘tadeta’’ntiādimāha. Yathāvuttānaṃ pañcannaṃ, channampi vā atthānaṃ sesaratanesupi labbhanato ‘‘evaṃ sesānipī’’ti vuttaṃ.

And this was said by way of simile. And there is not an absolute identity between a simile and that which is illustrated by it. Therefore, just as Buddhas arise sometimes, somewhere, it is not so with wheel-turning monarchs. Rather, the meaning to be taken is that wheel-turning monarchs arise many times even in an aeon of a Buddha's appearance. Even so, because of the difficulty of fulfilling the duties of a wheel-turner, their arising is indeed rare. Therefore, it should be understood that their being rare to see is stated through this commonality of having a rare arising. Granted, the quality that is accomplished through the power of the wheel-treasure is common to the people of the wheel-turner's retinue. Nevertheless, it deserves to be said that only the wheel-turner uses it as a master and with familiarity, because it arises for his sake alone. Showing this, he said the passage beginning 'That is this...'. Because the five, or even six, aforementioned meanings are also obtained in the remaining treasures, it was said, 'Thus the remaining ones also...'

Imehi pana ratanehi rājā cakkavattī kimatthaṃ paccanubhoti, nanu vināpi tesu kenaci raññā cakkavattinā bhavitabbanti codanāya tassa tehi hathārahamatthapaccanubhavanadassanena kenacipi avinābhāvitaṃ vibhāvetuṃ ‘‘imesu panā’’tiādi āraddhaṃ. Ajitaṃ puratthimādidisāya khattiyamaṇḍalaṃ [Pg.238] jināti mahesakkhatāsaṃvattaniyakammanissandabhāvato. Yathāsukhaṃ anuvicarati hatthiratanaṃ, assaratanañca abhiruhitvā tesaṃ ānubhāvena antopātarāsaṃyeva samuddapariyantaṃ pathaviṃ anupariyāyitvā rājadhāniyā eva paccāgamanato. Pariṇāyakaratanena vijitamanurakkhati tattha tattha kattabbakiccasaṃvidahanato. Avasesehi maṇiratanaitthiratanagahapatiratanehi upabhuñjanena pavattaṃ upabhogasukhaṃ anubhavati yathārahaṃ tehi tathānubhavanasiddhito. So hi maṇiratanena yojanappamāṇe padese andhakāraṃ vidhametvā ālokadassanādinā sukhamanubhavati, itthiratanena atikkantamānusakarūpadassanādivasena, gahapatiratanena icchiticchitamaṇikanakarajatādidhanapaṭilābhavasena sukhamanubhavati.

Furthermore, for what purpose does the wheel-turning king enjoy these treasures? Surely, is it not possible to be a wheel-turning king even without any one of them? In response to this objection, in order to clarify his inseparability from them by showing his experience of their benefits as is appropriate, the passage beginning 'But with these...' was commenced. He conquers the unconquered circle of warriors in the eastern and other directions, because of its being the result of karma that leads to great power. He travels about at will, because, having mounted the elephant-treasure and the horse-treasure, by their power he journeys around the earth to its ocean boundary and returns to the capital city within the time of the morning meal. With the counselor-treasure, he protects what has been conquered, because of his arranging the duties to be done in various places. With the remaining gem-treasure, woman-treasure, and householder-treasure, he experiences the pleasure of enjoyment that occurs through their use, because the accomplishment of such experience is brought about by them as is appropriate. For with the gem-treasure, having dispelled the darkness in a region the size of a yojana, he experiences happiness through seeing the light and so on. With the woman-treasure, he experiences happiness by way of seeing a beauty that surpasses the human form and so on. With the householder-treasure, he experiences happiness by way of obtaining whatever desired wealth, such as gems, gold, silver, and so on.

Idāni sattiyā, sattiphalena ca yathāvuttamatthaṃ vibhāvetuṃ ‘‘paṭhamenā’’tiādi vuttaṃ. Tividhā hi sattiyo ‘‘sakkonti samatthenti rājāno etāyā’’ti katvā. Yathāhu –

Now, to clarify the aforementioned meaning by means of power and the fruit of power, the passage beginning 'With the first...' was stated. For powers (satti) are of three kinds, based on the etymology: 'kings are able (sakkonti) and capable (samatthenti) by means of this.' As it is said:

‘‘Pabhāvussāhamantānaṃ, vasā tisso hi sattiyo;

Pabhāvo daṇḍajo tejo, patāpo tu ca kosajo.

“By the power of majesty, energy, and counsel, there are indeed three powers. Majesty is the might born of punishment; and splendor, in turn, is that born of the treasury.

Manto ca mantanaṃ so tu, catukkaṇṇo dvigocaro;

Tigocaro tu chakkaṇṇo, rahassaṃ guyhamuccate’’ti.

And counsel is deliberation. That counsel is 'four-eared' when it involves two persons; it is 'six-eared' when it involves three persons. A secret is called a hidden matter.”

Tattha vīriyabalaṃ ussāhasatti. Paṭhamena cassa cakkaratanena tadanuyogo paripuṇṇo hoti. Kasmāti ce? Tena ussāhasattiyā pavattetabbassa appaṭihatāṇācakkabhāvassa siddhito. Paññābalaṃ mantasatti. Pacchimena cassa pariṇāyakaratanena tadanuyogo. Kasmāti ce? Tassa sabbarājakiccesu kusalabhāvena mantasattiyā viya avirajjhanapayogattā. Damanena, dhanena ca pabhuttaṃ pabhūsatti. Hatthiassagahapatiratanehi cassa tadanuyogo paripuṇṇo hoti. Kasmāti ce? Hatthiassaratanānaṃ mahānubhāvatāya, gahapatiratanato paṭiladdhakosasampattiyā ca pabhāvasattiyā viya pabhāvasamiddhisiddhito. Itthimaṇiratanehi tividhasattiyogaphalaṃ paripuṇṇaṃ hotīti sambandho, yathāvuttāhi tividhāhi sattīhi payujjanato yaṃ phalaṃ laddhabbaṃ. Taṃ sabbaṃ tehi [Pg.239] paripuṇṇaṃ hotīti attho. Kasmāti ce? Teheva upabhogasukhassa sijjhanato.

Therein, the power of energy (vīriyabala) is the strength of exertion (ussāhasatti). And for him, its corresponding application is perfected by the first wheel-jewel. If it is asked, “Why?” It is because the state of having an unopposed wheel of command, which is to be set in motion by that strength of exertion, is accomplished by it. The power of wisdom (paññābala) is the strength of counsel (mantasatti). And for him, its corresponding application is perfected by the last advisor-jewel. If it is asked, “Why?” It is because of his skillfulness in all royal duties and its unfailing application, as if perfected by the strength of counsel. Mastery (pabhutta) through discipline and wealth is the power of might (pabhūsatti). And for him, its corresponding application is perfected by the elephant-, horse-, and householder-jewels. If it is asked, “Why?” It is because of the great power of the elephant- and horse-jewels, the perfection of the treasury obtained from the householder-jewel, and because the perfection of influence is accomplished, as if by the power of influence. The result of the application of the threefold power is perfected by the woman- and gem-jewels—thus the connection should be made. Whatever result is to be obtained from applying the aforementioned threefold powers, all that is perfected by them—this is the meaning. If it is asked, “Why?” It is because by them alone the happiness of enjoyment is accomplished.

Duvidhasukhavasenapi yathāvuttamatthaṃ vibhāvetuṃ ‘‘so itthimaṇiratanehī’’tiādi kathitaṃ. Bhogasukhanti samīpe katvā paribhogavasena pavattasukhaṃ. Sesehīti tadavasesehi cakkādipañcaratanehi. Apaccatthikatāvasena pavattasukhaṃ issariyasukhaṃ. Idāni tesaṃ sampannahetuvasenapi kenaci avinābhāvitameva vibhāvetuṃ ‘‘visesato’’tiādimāha. Adosakusalamūlajanitakammānubhāvenāti adosasaṅkhātena kusalamūlena sahajātādipaccayavasena uppāditakammassa ānubhāvena sampajjanti sommatararatanajātikattā. Kammaphalañhi yebhuyyena kammasarikkhakaṃ. Majjhimāni maṇiitthigahapatiratanāni alobhakusalamūlajanitakammānubhāvena sampajjanti uḷāradhanassa, uḷāradhanapaṭilābhakāraṇassa ca pariccāgasampadāhetukattā. Pacchimaṃ pariṇāyakaratanaṃ amohakusalamūlajanitakammānubhāvena sampajjati mahāpaññeneva cakkavattirājakiccassa parinetabbattā, mahāpaññabhāvassa ca amohakusalamūlajanitakammanissandabhāvato. Bojjhaṅgasaṃyutteti mahāvagge dutiye bojjhaṅgasaṃyutte (saṃ. ni. 5.223). Ratanasuttassāti tattha pañcamavagge saṅgītassa dutiyassa ratanasuttassa (saṃ. ni. 5.223). Upadeso nāma savisesaṃ sattannaṃ ratanānaṃ vicāraṇavasena pavatto nayo.

To clarify the aforementioned meaning, also by way of the two kinds of happiness, the passage beginning “He, by means of the woman-jewel and the gem-jewel…” was stated. ‘Happiness of enjoyment’ (bhogasukkha) is the happiness that arises by way of enjoyment, having brought the object near. ‘By the rest’ (sesehi) means by the remaining five jewels beginning with the wheel-jewel, which are the remainder from those two. The happiness that arises by way of the state of having no adversaries is ‘happiness of sovereignty’ (issariyasukha). Now, in order to clarify that these are inseparable from any other, also by way of their accomplished cause, he said, “especially,” and so on. “Through the power of kamma generated by the wholesome root of non-hatred (adosa)”: they are accomplished by the power of kamma produced by the wholesome root called non-hatred, because they are of a more pleasing jewel-nature. For the result of kamma, for the most part, resembles the kamma. The middle jewels—the gem, the woman, and the householder—are accomplished through the power of kamma generated by the wholesome root of non-greed (alobha), because the perfection of generosity is the cause of great wealth and of the means for obtaining great wealth. The last, the advisor-jewel, is accomplished through the power of kamma generated by the wholesome root of non-delusion (amoha), because the royal duties of a wheel-turning monarch must be led by one with great wisdom, and because the state of having great wisdom is the result of kamma generated by the wholesome root of non-delusion. “In the Bojjhaṅga Saṃyutta” refers to the second Bojjhaṅga Saṃyutta in the Mahāvagga. “Of the Ratanasutta” refers to the second Ratanasutta recited in the fifth chapter there. ‘Instruction’ (upadesa) is the method that proceeds by way of a detailed investigation of the seven jewels.

Saraṇato paṭipakkhavidhamanato sūrā sattivanto, nibbhayāvahāti attho. Tenāha ‘‘abhīrukajātikā’’ti. Asure vijinitvā ṭhitattā sakko devānamindo dhīro nāma, tassa senaṅgabhāvato devaputto ‘‘aṅga’’nti vuccati, dhīrassa aṅgaṃ, tassa rūpamiva rūpaṃ yesaṃ te dhīraṅgarūpā, tena vuttaṃ ‘‘devaputtasadisakāyā’’ti. Eketi sārasamāsanāmakā ācariyā, tadakkhamanto āha ‘‘ayaṃ panetthā’’tiādi. Sabhāvoti sabhāvabhūto attho. Uttamasūrāti uttamayodhā. Sūrasaddo hi idha yodhattho. Evañhi purimanayato imassa visesatā hoti, ‘‘uttamattho sūrasaddo’’tipi vadanti, ‘‘uttamā sūrā vuccantī’’tipi hi pāṭho dissati. Vīrānanti vīriyavantānaṃ. Aṅganti kāraṇaṃ ‘‘aṅgīyati ñāyati phalametenā’’ti katvā. Yena vīriyena ‘‘dhīrā’’ti vuccanti, tadeva dhīraṅgaṃ nāmāti [Pg.240] āha ‘‘vīriyanti vuttaṃ hotī’’ti. Rūpanti sarīraṃ. Tena vuttaṃ ‘‘vīriyamayasarīrā viyā’’ti. Vīriyameva vīriyamayaṃ yathā ‘‘dānamaya’’nti, (dī. ni. 3.305; itivu. 60; netti. 34) tasmā vīriyasaṅkhātasarīrā viyāti attho. Vīriyaṃ pana na ekantarūpanti viya-saddaggahaṇaṃ kataṃ. Apica dhīraṅgena nibbattaṃ dhīraṅganti atthaṃ dassetuṃ ‘‘vīriyamayasarīrā viyā’’ti vuttaṃ, evampi vīriyato rūpaṃ na ekantaṃ nibbattanti viya-saddena dasseti. Atha vā rūpaṃ sarīrabhūtaṃ dhīraṅgaṃ vīriyametesanti yojetabbaṃ, tathāpi vīriyaṃ nāma kiñci saviggahaṃ na hotīti dīpeti ‘‘vīriyamayasarīrā viyā’’ti iminā, idhāpi mayasaddo sakattheyeva daṭṭhabbo, tasmā saviggahavīriyasadisāti attho. Idaṃ vuttaṃ hoti – saviggahaṃ ce vīriyaṃ nāma siyā, te cassa puttā taṃsadisāyeva bhaveyyunti ayameva cattho ācariyena (dī. ni. ṭī. 1.258) anumato. Mahāpadānaṭṭhakathāyaṃ pana evaṃ vuttaṃ ‘‘dhīraṅgaṃ rūpametesanti dhīraṅgarūpā, vīriyajātikā vīriyasabhāvā vīriyamayā akilāsuno ahesuṃ, divasampi yujjhantā na kilamantīti vuttaṃ hotī’’ti, (dī. ni. aṭṭha. 2.34) tadetaṃ rūpasaddassa sabhāvatthataṃ sandhāya vuttanti daṭṭhabbaṃ. Idha ceva aññattha katthaci ‘‘dhitaṅgarūpā’’ti pāṭho dissati. Vīriyatthopi hi dhitisaddo hoti ‘‘saccaṃ dhammo dhiti cāgo, diṭṭhaṃ so ativattatī’’tiādīsu (jā. 1.1.57) dhitisaddo viya. Katthaci pana ‘‘vīraṅga’’nti pāṭhova diṭṭho. Yathā ruccati, tathā gahetabbaṃ.

Because they are a refuge and destroy opponents, they are `sūrā` (brave), meaning they are powerful and bring fearlessness. Therefore, he said, “of fearless birth.” Because he stands having conquered the asuras, Sakka, the lord of the devas, is called `dhīra` (steadfast). Because a deva-son is a limb of his army, he is called `aṅga` (limb); `dhīraṅga` is a limb of the `dhīra`. Those whose form (`rūpa`) is like his form are `dhīraṅgarūpā`. Therefore it was said, “with bodies like a deva-son.” Some teachers, named Sārasamāsa, not tolerating this, said, “But here…” and so on. `Sabhāvo` means the natural meaning. `Uttamasūrā` means supreme warriors. For the word `sūra` here has the meaning of ‘warrior.’ Thus, this method is distinct from the previous one. They also say, “The word `sūra` has the meaning ‘supreme.’” Indeed, the reading `uttamā sūrā vuccantī` (they are called supreme `sūrā`) is also seen. `Vīrānaṃ` means ‘of the energetic.’ `Aṅga` is ‘cause,’ based on the etymology “the result is known or recognized by this.” The very energy by which they are called `dhīrā` (steadfast) is itself named `dhīraṅga`. Thus he said, “it means energy.” `Rūpa` means body. Therefore it was said, “as if their bodies were made of energy.” `Vīriyamaya` is just energy, like `dānamaya` (made of generosity). Therefore, the meaning is “as if their bodies were what is called energy.” However, energy is not exclusively form; therefore the word `viya` (as if) was used. Moreover, to show the meaning “`dhīraṅga` is that which is produced by `dhīraṅga` (energy),” it was said, “as if their bodies were made of energy.” Even so, he shows with the word `viya` that form is not produced exclusively from energy. Alternatively, it should be construed thus: “Their form, which has become a body, is `dhīraṅga`, i.e., energy.” Even so, he clarifies with “as if their bodies were made of energy” that energy is not something with a physical form. Here too, the suffix `-maya` should be seen in the sense of ‘similar.’ Therefore, the meaning should be understood as “similar to energy that has a physical form.” This is what is meant: if energy were something with a physical form, then his sons would be just like it. And this very meaning is approved by the commentator. In the Mahāpadāna commentary, however, it is said thus: “`Dhīraṅgarūpā` means ‘their nature (`rūpa`) is `dhīraṅga` (energy)’. They were of energetic birth, of energetic nature, made of energy, tireless. It means that even fighting for a whole day, they do not get tired.” This should be understood as having been said with reference to the meaning of the word `rūpa` as ‘nature.’ Here and elsewhere, in some places the reading `dhitaṅgarūpā` is seen. For the word `dhiti` also has the meaning of energy, like the word `dhiti` in passages such as “Truth, Dhamma, fortitude, generosity; he overcomes the seen enemy.” In some places, however, the reading `vīraṅga` is seen. It should be taken as one prefers.

Nanu ca rañño cakkavattissa paṭisenā nāma natthi, ya’massa puttā pamaddeyyuṃ, atha kasmā ‘‘parasenappamaddanā’’ti vuttanti codanaṃ sodhento ‘‘sace’’tiādimāha, parasenā hotu vā, mā vā, ‘‘sace pana bhaveyyā’’ti parikappanāmattena tesaṃ evamānubhāvataṃ dassetuṃ tathā vuttanti adhippāyo, ‘‘parasenappamaddanā’’ti vuttepi parasenaṃ pamaddituṃ samatthāti attho gahetabbo pakaraṇatopi atthantarassa viññāyamānattā, yathā ‘‘sikkhamānena bhikkhave bhikkhunā aññātabbaṃ paripucchitabbaṃ paripañhitabba’’nti (pāci. 434) etassa padabhājanīye (pāci. 436) ‘‘sikkhitukāmenā’’ti atthaggahaṇanti imamatthaṃ dassetuṃ ‘‘taṃ parimaddituṃ samatthā’’ti vuttaṃ. Na hi te parasenaṃ pamaddantā tiṭṭhanti, atha kho pamaddanasamatthā eva honti[Pg.241]. Evamaññatrapi yathārahaṃ. Parasenaṃ pamaddanāya samatthentīti parasenappamaddanāti atthaṃ dassetītipi vadanti.

Is it not so that for a wheel-turning monarch there is no opposing army that his sons might crush? Then why is it said, 'crushers of the opposing army'? Purifying this objection, the commentator says 'if,' etc. Whether there is an opposing army or not, the phrase 'if, however, there were' is used merely by way of supposition to demonstrate their power thus—this is the intention. Even when 'crushers of the opposing army' is said, the meaning 'they are capable of crushing an opposing army' should be taken, as a different meaning is known from the context. Just as for the passage, 'Bhikkhus, a bhikkhu who is a trainee should learn, inquire, and investigate,' in its word analysis, the meaning is taken as 'by one who desires to train'—to show this meaning, it is said, 'they are capable of crushing it.' For they do not stand crushing an opposing army, but they are indeed capable of crushing. Thus it should be understood elsewhere as is appropriate. Some also say that it shows the meaning: 'They are capable of crushing an opposing army, therefore they are called crushers of the opposing army.'

Pubbe katūpacitassa etarahi vipaccamānakassa puññadhammassa cirataraṃ vipaccituṃ paccayabhūtaṃ cakkavattivattasamudāgataṃ payogasampattisaṅkhātaṃ dhammaṃ dassetuṃ ‘‘dhammenā’’ti padassa ‘‘pāṇo na hantabbotiādinā pañcasīladhammenā’’ti atthamāha. Ayañhi attho ‘‘ye kho panānanda puratthimāya disāya paṭirājāno, te rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu ‘ehi kho mahārāja, svāgataṃ te mahārāja, sakaṃ te mahārāja, anusāsa mahārājā’ti. Rājā mahāsudassano evamāha ‘pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho panānanda puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesu’’ntiādinā (dī. ni. 2.244) āgataṃ rañño ovādadhammaṃ sandhāya vutto. Evañhi ‘‘adaṇḍena asatthenā’’ti idampi visesanavacanaṃ susamatthitaṃ hoti. Aññāsupi suttanipātaṭṭhakathādīsu (su. ni. aṭṭha. 226; khu. pā. aṭṭha. 6.3; dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.223) ayamevattho vutto.

To show the Dhamma—known as the accomplishment of effort, which arises from the duties of a wheel-turning monarch and has become the condition for the meritorious Dhamma done and accumulated in the past and now ripening to ripen for a very long time—the commentator states the meaning of the word 'dhammena' as 'by the Dhamma of the five precepts, beginning with “a living being should not be killed.”' For this meaning is stated with reference to the monarch's Dhamma-advice that comes in the passage beginning: 'Now, Ānanda, the rival monarchs from the eastern direction approached King Mahāsudassana and said, “Come, great king, welcome to you, great king, this is yours, great king, instruct us, great king.” King Mahāsudassana said, “A living being should not be killed, what is not given should not be taken, misconduct in sensual pleasures should not be committed, false speech should not be spoken, intoxicants should not be drunk, and partake of your customary revenues.” Now, Ānanda, the rival monarchs from the eastern direction became followers of King Mahāsudassana.' For in this way, this specifying phrase 'without rod, without sword' also becomes well-supported. In other commentaries, such as the Suttanipāta Commentary, this very meaning is stated.

Mahāpadānaṭṭhakathāyaṃ pana ‘‘adaṇḍenāti ye katāparādhe satte satampi sahassampi gaṇhanti, te dhanadaṇḍena rajjaṃ kārenti nāma, ye chejjabhejjaṃ anusāsanti, te satthadaṇḍena. Ayaṃ pana duvidhampi daṇḍaṃ pahāya adaṇḍena ajjhāvasati. Asatthenāti ye ekatodhārādinā satthena paraṃ vihesanti, te satthena rajjaṃ kārenti nāma. Ayaṃ pana satthena khuddakamakkhikāyapi pivanamattaṃ lohitaṃ kassaci anuppādetvā dhammeneva, ‘ehi kho mahārājā’ti evaṃ paṭirājūhi sampaṭicchitāgamano vuttappakāraṃ pathaviṃ abhivijinitvā ajjhāvasati abhibhavitvā sāmī hutvā vasatīti attho’’ti (dī. ni. aṭṭha. 2.34) vuttaṃ, tadetaṃ ‘‘dhammenā’’ti padassa ‘‘pubbe katūpacitena etarahi vipaccamānakena yena kenaci puññadhammenā’’ti atthaṃ sandhāya vuttaṃ. Teneva hi ‘‘dhammena paṭirājūhi sampaṭicchitāgamano vuttappakāraṃ pathaviṃ [Pg.242] abhivijinitvā ajjhāvasatī’’ti. Ācariyenapi (dī. ni. ṭī. 1.258) vuttaṃ dhammenāti katūpacitena attano puññadhammena. Tena hi sañcoditā pathaviyaṃ sabbarājāno paccuggantvā ‘‘svāgataṃ te mahārājā’’tiādīni vatvā attano rajjaṃ rañño cakkavattissa niyyātenti. Tena vuttaṃ ‘‘so imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasatī’’ti, tenapi yathāvuttamevatthaṃ dasseti, tasmā ubhayathāpi ettha attho yutto evāti daṭṭhabbaṃ. Cakkavattivattapūraṇādipayogasampattimantarena hi pubbe katūpacitakammeneva evamajjhāvasanaṃ na sambhavati, tathā pubbe katūpacitakammamantarena cakkavattivattapūraṇādipayogasampattiyā evāti.

But in the Mahāpadāna Commentary, it is said: 'As for “without a rod”: those monarchs who seize a hundred or even a thousand beings who have committed an offense are said to rule by the rod of wealth; those who rule by cutting and splitting rule by the rod of the sword. But this monarch, having abandoned both kinds of rods, dwells without a rod. As for “without a weapon”: those monarchs who harass others with a single-edged sword and the like are said to rule by a weapon. But this monarch, without causing even as much blood as a small fly could drink to arise for anyone by a weapon, dwells by Dhamma alone; his arrival accepted by the rival monarchs with the words, “Come, great king,” he conquers the earth as described and dwells there. The meaning is that having overpowered it, he dwells as its master.' This was said with reference to the meaning of the word 'dhammena' as 'by some meritorious Dhamma done and accumulated in the past and now ripening.' For by that very Dhamma, his arrival is accepted by the rival monarchs, and he conquers the earth as described and dwells there. The Teacher also said: '“dhammena” means by one's own meritorious Dhamma that has been done and accumulated. For, prompted by that, all the monarchs on earth go out to meet him and, saying, “Welcome to you, great king,” and so forth, they hand over their own kingdoms to the wheel-turning monarch.' For that reason, it was said: 'He conquers this earth, bounded by the ocean, without a rod, without a weapon, by Dhamma, and dwells there.' This too shows the meaning just as stated. Therefore, it should be understood that the meaning here is fitting in both ways. For without the accomplishment of effort, such as fulfilling the duties of a wheel-turning monarch, such dwelling is not possible by past accumulated kamma alone; and likewise, without past accumulated kamma, it is not possible by the accomplishment of effort, such as fulfilling the duties of a wheel-turning monarch, alone.

Evaṃ ekaṃ nipphattiṃ kathetvā dutiyaṃ nipphattiṃ kathetuṃ yadetaṃ ‘‘sace kho panā’’tiādivacanaṃ vuttaṃ, tattha anuttānamatthaṃ dassento ‘‘arahaṃ…pe… vivaṭṭacchadoti etthā’’tiādimāha. Yasmā rāgādayo satta pāpadhammā loke uppajjanti, uppajjamānā ca te sattasantānaṃ chādetvā pariyonandhitvā kusalappavattiṃ nivārenti, tasmā te idha chadasaddena vuttāti dasseti ‘‘rāgadosā’’tiādinā. Duccaritanti micchādiṭṭhito aññena manoduccaritena saha tīṇi duccaritāni, micchādiṭṭhi pana visesena sattānaṃ chadanato, paramasāvajjattā ca visuṃ gahitā. Vuttañca ‘‘sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjantī’’tiādi (dī. ni. 1.146). Tathā muyhanaṭṭhena moho, aviditakaraṇaṭṭhena avijjāti pavattiākārabhedena aññāṇameva dvidhā vuttaṃ. Tathā hissa dvidhāpi chadanattho kathito ‘‘andhatamaṃ tadā hoti, yaṃ moho sahate nara’’nti, (mahāni. 5, 156, 195) ‘‘avijjāya nivuto loko, vevicchā pamādā nappakāsatī’’ti (su. ni. 1039; cūḷani. pārāyanavagga.2) ca. Evaṃ rāgadosādīnampi chadanattho vattabbo. Mahāpadānaṭṭhakathāyaṃ (dī. ni. aṭṭha. 2.33) pana rāgadosamohamānadiṭṭhikilesataṇhāvasena satta pāpadhammā gahitā. Tatra rañjanaṭṭhena rāgo, taṇhāyanaṭṭhena taṇhāti pavattiākārabhedena lobho eva dvidhā vutto. Tathā hissa dvidhāpi chadanattho ekantikova. Yathāha ‘‘andhatamaṃ tadā hoti, yaṃ rāgo sahate nara’’nti, ‘‘kāmandhā jālasañchannā, taṇhāchadanachāditā’’ti [Pg.243] (udā. 94) ca, kilesaggahaṇena ca vuttāvasiṭṭhā vicikicchādayo vuttā.

Thus, having stated one derivation, in order to state the second derivation, that which is the statement beginning 'But if, indeed...' was spoken by the Blessed One. Therein, the commentator, wishing to show the meaning of the terms that are not plain, said the words beginning 'In this context, arahaṃ...pe...vivaṭṭacchado'. The commentator shows this meaning with the passage beginning 'Lust, hatred...': Because the seven evil, unwholesome states beginning with lust arise in the world, and having arisen, they, by covering and enveloping the mental continuum of beings, prevent the occurrence of the wholesome; therefore, they are here spoken of by the word chada (covering). As for 'misconduct', it refers to the three misconducts together with mental misconduct other than wrong view. Wrong view, however, is taken separately because it especially covers beings and because of its state of being supremely blameworthy. And it was spoken by the Blessed One in the Brahmajāla Sutta: 'All those ascetics and brahmins are brought within the net of these very sixty-two grounds; being submerged therein, when they emerge, they emerge only from within it,' and so on. Likewise, moha (delusion) is so called because of its meaning of bewildering, and avijjā (ignorance) is so called because of its meaning of causing to be unknown; thus, unknowing itself is spoken of in two ways according to the distinction in the mode of occurrence. Indeed, for this unknowing, its meaning of covering is also taught in two ways: 'Then there is blinding darkness when delusion overcomes a person,' and 'The world is shrouded by ignorance; because of avarice and heedlessness, it does not shine.' In the same way, the meaning of covering for lust, hatred, and so on should be understood. In the Mahāpadāna Commentary, however, the seven evil states are taken as lust, hatred, delusion, conceit, wrong view, defilements, and craving. Therein, rāga (lust) is due to the meaning of coloring, and taṇhā (craving) is due to the meaning of thirsting; thus, greed (lobha) itself is spoken of in two ways according to the distinction in the mode of occurrence. Indeed, its twofold meaning of covering is certain. As it is said: 'Then there is blinding darkness when lust overcomes a person,' and 'Blinded by sensual desire, covered by a net, shrouded by the covering of craving.' And by the taking of 'defilements', the remaining ones beginning with doubt are mentioned.

Sattahi paṭicchanneti hetugabbhavacanaṃ, sattahi pāpadhammehi paṭicchannattā kilesavasena andhakāre loketi attho. Taṃ chadananti sattapāpadhammasaṅkhātaṃ chadanaṃ. Vivaṭṭetvāti vivaṭṭaṃ katvā vigametvā. Tadeva pariyāyantarena vuttaṃ ‘‘samantato sañjātāloko hutvā’’ti. Kilesachadanavigamo eva hi āloko, etena vivaṭṭayitabbo vigametabboti vivaṭṭo, chādeti paṭicchādetīti chado, vivaṭṭo chado anenāti vivaṭṭacchadā, vivaṭṭacchado vāti atthaṃ dasseti. Ayañhi vivaṭṭacchadasaddo daḷhadhammapaccakkhadhammasaddādayo viya pulliṅgavasena ākāranto, okāranto ca hoti. Tathā hi mahāpadānaṭṭhakathāyaṃ vuttaṃ ‘‘rāgadosamohamānadiṭṭhikilesataṇhāsaṅkhātaṃ chadanaṃ āvaraṇaṃ vivaṭaṃ viddhaṃsitaṃ vivaṭakaṃ etenāti vivaṭacchado, ‘vivaṭṭacchadā’tipi pāṭho, ayamevattho’’ti, (dī. ni. aṭṭha. 2.33) tassā līnatthappakāsaniyampi vuttaṃ ‘‘vivaṭṭacchadāti okārassa ākāraṃ katvā niddeso’’ti. Saddavidū pana ‘‘ādhanvāditoti lakkhaṇena samāsantagatehi dhanusaddādīhi kvaci āpaccayo’’ti vatvā ‘‘kaṇḍivadhanvā, paccakkhadhammā, vivaṭṭacchadā’’ti payogamudāharanti.

'Concealed by seven' is a statement containing a cause; the meaning is: the world is in darkness because of being concealed by the seven evil, unwholesome states by way of the defilements. 'That covering' means the covering called the seven evil, unwholesome states. 'Having unveiled' means having made it open, having removed it. That same meaning is stated by the commentator in another way: 'having become one for whom light has arisen all around.' For the removal of the covering of defilements is itself light. By this, the commentator shows the meaning: `vivaṭṭo` means that which is to be unveiled, to be removed; `chado` means that which covers, which conceals; the covering (`chado`) is unveiled (`vivaṭṭo`) by him, hence `vivaṭṭacchadā`, or alternatively, `vivaṭṭacchado`. Indeed, this word vivaṭṭacchada, like the words daḷhadhamma, paccakkhadhamma, and so on, can end in -ā or end in -o in the masculine gender. Thus it is said in the Mahāpadāna Commentary: 'The covering, the veil, called lust, hatred, delusion, conceit, wrong view, defilements, and craving has been unveiled, destroyed, and laid bare by him, hence he is vivaṭṭacchado. There is also the reading vivaṭṭacchadā; this is the very same meaning.' In its subcommentary, the Līnatthappakāsanī, it is also said: 'Vivaṭṭacchadā is the directive made by changing the -o to an -ā.' Grammarians, however, saying, 'By the grammatical rule beginning ādhanvādito, the suffix -ā sometimes occurs after words such as dhanu that come at the end of a compound,' cite the usages kaṇḍivadhanvā, paccakkhadhammā, and vivaṭṭacchadā.

Kasmā padattayametaṃ vuttanti anuyogaṃ hetālaṅkāranayena pariharanto ‘‘tatthā’’tiādimāha, tatthāti ca tīsu padesūti attho. Pūjāvisesaṃ paṭiggaṇhituṃ arahatīti arahanti atthena pūjārahatā vuttā. Yasmā sammāsambuddho, tasmā pūjārahatāti tassā pūjārahatāya hetu vutto. Savāsanasabbakilesappahānapubbakattā buddhabhāvassa buddhattahetubhūtā vivaṭṭacchadatā vuttā. Kammādivasena tividhaṃ vaṭṭañca rāgādivasena sattavidho chado ca vaṭṭacchadā, vaṭṭacchadehi vigato, vigatā vā vaṭṭacchadā yassāti vivaṭṭacchado, vivaṭṭacchadā vā, dvandapubbago pana vi-saddo ubhayattha yojetabboti imamatthaṃ dassetuṃ ‘‘vivaṭṭo ca vicchado cā’’ti vuttaṃ. Evampi vadanti ‘‘vivaṭṭo ca so vicchado cāti vivaṭṭacchado, uttarapade [Pg.244] pubbapadalopoti atthaṃ dassetī’’ti. ‘‘Arahaṃ vaṭṭābhāvenā’’ti idaṃ kilesehi ārakattā, kilesārīnaṃ saṃsāracakkassārānañca hatattā, pāpakaraṇe ca rahābhāvāti atthaṃ sandhāya vuttaṃ. Idañhi phalena hetānumānadassanaṃ – yathā taṃ dhūmena aggissa, udakoghena upari vuṭṭhiyā, etena ca atthena arahabhāvo hetu, vaṭṭābhāvo phalanti ayaṃ ācariyamati. ‘‘Paccayādīnaṃ, pūjāvisesassa ca arahattā’’ti pana hetunā phalānumānadassanampi siyā yathā taṃ agginā dhūmassa, upari vuṭṭhiyā udakoghassa. ‘‘Sammāsambuddho chadanābhāvenā’’ti idaṃ pana hetunā phalānumānadassanaṃ savāsanasabbakilesacchadanābhāvapubbakattā sammāsambuddhabhāvassa. Arahattamaggena hi vicchadatā, sabbaññutaññāṇena sammāsambuddhabhāvo. ‘‘Vivaṭṭo ca vicchado cā’’ti idaṃ hetudvayaṃ. Kāmañca ācariyamatiyā phalena hetuanumānadassane vivaṭṭatā phalameva hoti, hetuanumānadassanassa, pana tathāñāṇassa ca hetubhāvato hetuyeva nāmāti veditabbaṃ.

Wishing to resolve the inquiry, 'Why is this triad of terms stated?' by the method of causal embellishment, the commentator states 'tatthā,' etc. And the meaning of 'tatthā' is 'among those three terms.' By the meaning 'He is worthy (arahati) to receive special offerings,' 'Arahaṃ' is stated as worthiness for offerings. 'Because He is a Sammāsambuddha, therefore He is worthy of offerings'—thus the cause for that worthiness for offerings is stated. Because the state of being a Buddha is preceded by the abandoning of all defilements together with their latent tendencies, the state of having the covering removed (vivaṭṭacchadatā), which is the cause of Buddhahood, is stated. The round (vaṭṭa) is threefold by way of kamma, etc., and the covering (chada) is sevenfold by way of lust, etc.; these are the 'round and covering' (vaṭṭacchadā). He is 'vivaṭṭacchado' because He is devoid of the round and covering, or alternatively, because for Him the round and covering are gone. To show this meaning, that the prefix 'vi-', preceding the dvanda compound, should be applied to both members, it is said: 'devoid of the round (vivaṭṭo) and devoid of the covering (vicchado).' Some also say: 'He is devoid of the round and He is devoid of the covering, hence vivaṭṭacchado,' showing the meaning by the elision of the prefix of the second term in the compound. 'An Arahaṃ by the absence of the round'—this is said with reference to being far from the defilements, having destroyed the enemies which are the defilements and the spokes of the wheel of saṃsāra, and having no secret place for doing evil. This is a demonstration of inferring the cause from the effect—just as one infers fire from smoke, or rain upstream from a flood. And in this sense, the state of being an Arahaṃ is the cause, and the absence of the round is the effect—this is the teacher's view. But the explanation 'because of worthiness for requisites, etc., and for special offerings' would be a demonstration of inferring the effect from the cause—just as one infers smoke from fire, or a flood from rain upstream. 'A Sammāsambuddha by the absence of the covering'—this is a demonstration of inferring the effect from the cause, because the state of being a Sammāsambuddha is preceded by the absence of the covering of all defilements with their latent tendencies. For freedom from the covering (vicchadatā) comes through the path of Arahantship, and the state of a Sammāsambuddha through the knowledge of omniscience. 'Devoid of the round and devoid of the covering'—this is a pair of causes. Although in the teacher's view, which is a demonstration of inferring the cause from the effect, the state of being devoid of the round is indeed the effect, yet it should be understood that it is indeed called a cause because it is the cause for the demonstration of inferring the cause and for such knowledge.

Evaṃ padattayavacane hetālaṅkāranayena payojanaṃ dassetvā idāni catuvesārajjavasenapi dassento ‘‘dutiyenā’’tiādimāha. Tattha dutiyena vesārajjenāti ‘‘cattārimāni bhikkhave tathāgatassa vesārajjāni, yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī’’tiādinā (a. ni. 4.8; ma. ni. 1.150) bhagavatā vuttakkamena dutiyabhūtena ‘‘khīṇāsavassa te paṭijānato ‘ime āsavā aparikkhīṇā’ti, tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ saha dhammena paṭicodessatīti nimittametaṃ bhikkhave na samanupassāmi, etamahaṃ bhikkhave nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmī’’ti paridīpitena vesārajjena. Purimasiddhīti purimassa ‘‘araha’’nti padassa atthasiddhi arahattasiddhi, dutiyavesārajjassa tadatthabhāvato tena vesārajjena tadatthasiddhīti vuttaṃ hoti. ‘‘Khīṇāsavassa te paṭijānato ‘ime āsavā aparikkhīṇā’ ti’’ādinā vuttameva hi dutiyavesārajjaṃ ‘‘kilesehi ārakattā’’tiādinā vutto ‘‘araha’’nti padassa atthoti. Tato ca viññāyati ‘‘yathā dutiyena [Pg.245] vesārajjena purimasiddhi, evaṃ purimenapi atthena dutiyavesārajjasiddhī’’ti. Evañca katvā iminā nayena catuvesārajjavasena padattayavacane payojanadassanaṃ upapannaṃ hoti. Itarathā hi kiñcipayojanābhāvato idaṃyeva vacanaṃ idha avattabbaṃ siyāti. Esa nayo sesesupi.

Having thus shown the purpose in the statement of the three terms by the method of causal embellishment, now, showing it also by way of the four grounds of self-confidence, the commentator says, 'by the second,' etc. Therein, 'by the second ground of self-confidence' refers to what was declared by the Blessed One in the following manner: 'Monks, these are the four grounds of self-confidence of the Tathāgata, endowed with which the Tathāgata claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel,' etc., that is, by the ground of self-confidence that is second in the sequence spoken by the Blessed One, explained thus: 'While I claim to have destroyed the taints, that any ascetic or brahmin or god or Māra or Brahmā or anyone in the world could rightly reproach me on the basis that "these taints of yours have not been completely destroyed"—I see no such ground, monks. Not seeing such a ground, monks, I dwell secure, fearless, and possessed of self-confidence.' 'The accomplishment of the former' is the accomplishment of the meaning of the former term 'Arahaṃ,' that is, the attainment of Arahantship. Since the second ground of self-confidence has that as its meaning, it is meant that the accomplishment of its meaning is through that ground of self-confidence. For the second ground of self-confidence, stated as 'While I claim to have destroyed the taints… "these taints of yours have not been completely destroyed,"' etc., is indeed the meaning of the term 'Arahaṃ,' which is explained as 'on account of being far from the defilements,' etc. And from this it is understood: 'Just as the accomplishment of the former is known by the second ground of self-confidence, so too is the accomplishment of the second ground of self-confidence known by the former meaning.' And having put it this way, by this method, the demonstration of the purpose in the statement of the three terms by way of the four grounds of self-confidence becomes plausible. Otherwise, since there would be no purpose, this very statement should not have been made here. This is the method in the remaining cases as well.

Paṭhamenāti vuttanayena paṭhamabhūtena ‘‘sammāsambuddhassa te paṭijānato ‘ime dhammā anabhisambuddhā’ti, tatra…pe… viharāmī’’ti paridīpitena vesārajjena. Dutiyasiddhīti dutiyassa ‘‘sammāsambuddho’’ti padassa atthasiddhi buddhattasiddhi tassa tadatthabhāvato. Tatiyacatutthehīti vuttanayeneva tatiyacatutthabhūtehi ‘‘ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyāti, tatra…pe… viharāmī’’ti ca ‘‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyāti, tatra…pe… viharāmī’’ti (a. ni. 4.8; ma. ni. 1.150) ca paridīpitehi vesārajjehi. Tatiyasiddhīti tatiyassa ‘‘vivaṭṭacchadā’’ti padassa atthasiddhi vivaṭṭacchadatthasiddhi tehi tassa pākaṭabhāvatoti attho. ‘‘Yāthāvato antarāyikaniyyānikadhammāpadesena hi satthu vivaṭṭacchadabhāvo loke pākaṭo ahosī’’ti (dī. ni. ṭī. 1.258) ācariyena vuttaṃ, vivaṭṭacchadabhāveneva antarāyikaniyyānikadhammadesanāsiddhito ‘‘tatiyena tatiyacatutthasiddhī’’tipi vattuṃ yujjati.

By the first: by the ground of self-confidence that is the first in the stated method, explained thus: 'While I claim to be a perfectly self-enlightened one, that any ascetic or brahmin… could rightly reproach me, saying, "These things have not been fully awakened to by you"—I see no ground for that… I dwell,' etc. The accomplishment of the second: this is the accomplishment of the meaning of the second term, 'Sammāsambuddha,' that is, the accomplishment of Buddhahood, because that is its meaning. By the third and fourth: by the grounds of self-confidence that are the third and fourth in the stated method, explained thus: 'While I have declared certain things to be obstructive, that any ascetic or brahmin… could rightly reproach me, saying, "Those things declared by you to be obstructive are not in fact able to obstruct one who engages in them"—I see no ground for that… I dwell,' etc., and 'While I have taught the Dhamma for a certain purpose, that any ascetic or brahmin… could rightly reproach me, saying, "The Dhamma taught by you for a certain purpose does not lead to the complete destruction of suffering for one who practices it"—I see no ground for that… I dwell,' etc. The accomplishment of the third: this is the accomplishment of the meaning of the third term, 'vivaṭṭacchada,' that is, the accomplishment of the meaning of having the threefold round and the covering of defilements removed, because by these grounds of self-confidence that state of the Blessed One is made manifest. This is the meaning. For it was said by the commentator: 'It was by the accurate teaching of obstructive and emancipating things that the Teacher’s state of having the covering removed became manifest in the world.' And since the teaching of obstructive and emancipating things is accomplished precisely by the state of having the covering removed, it is also appropriate to say, 'By the third term, there is the accomplishment of the third and fourth grounds of self-confidence.'

Evaṃ padattayavacane catuvesārajjavasena payojanaṃ dassetvā idāni cakkhuttayavasenapi dassento ‘‘purimañcā’’tiādimāha. Tattha ca-saddo upanyāsattho. Purimaṃ ‘‘araha’’nti padaṃ bhagavato heṭṭhimamaggaphalattayañāṇasaṅkhātaṃ dhammacakkhuṃ sādheti kilesārīnaṃ, saṃsāracakkassa arānañca hatabhāvadīpanato. Dutiyaṃ ‘‘sammāsambuddho’’ti padaṃ āsayānusayaindriyaparopariyattañāṇasaṅkhātaṃ buddhacakkhuṃ sādheti sammāsambuddhasseva taṃsambhavato. Tadetañhi ñāṇadvayaṃ sāvakapaccekabuddhānaṃ na sambhavati. Tatiyaṃ ‘‘vivaṭṭacchadā’’ti padaṃ sabbaññutaññāṇasaṅkhātaṃ samantacakkhuṃ sādheti savāsanasabbakilesappahānadīpanato. ‘‘Sammāsambuddho’’ti hi vatvā ‘‘vivaṭṭacchadā’’ti vacanaṃ sammāsambuddhabhāvāya savāsanasabbakilesappahānaṃ vibhāvetīti. ‘‘Ahaṃ kho pana tāta ambaṭṭha mantānaṃ dātā’’ti idaṃ appadhānaṃ, ‘‘tvaṃ mantānaṃ paṭiggahetā’’ti idameva padhānaṃ samuttejanāvacananti sandhāya [Pg.246] ‘‘tvaṃ mantānaṃ paṭiggahetāti iminā’ssa mantesu sūrabhāvaṃ janetī’’ti vuttaṃ, lakkhaṇavibhāvane visadañāṇatāsaṅkhātaṃ sūrabhāvaṃ janetīti attho.

Having thus shown the connection in the statement of the three terms by way of the four grounds of self-confidence, now, desiring to show it also by way of the three eyes, the commentator says, 'And the first,' etc. Therein, the particle 'ca' has the sense of introduction. The first term, 'arahant,' establishes the Dhamma-eye for the Blessed One, which is reckoned as the knowledge of the three lower paths and fruits, because it shows the state of having destroyed the enemies that are the defilements and the spokes of the wheel of saṃsāra. The second term, 'perfectly self-enlightened one,' establishes the Buddha-eye, which is reckoned as the knowledge of dispositions, latent tendencies, and the superior and inferior faculties of other beings, because this is possible only for a perfectly self-enlightened one. Indeed, this twofold knowledge is not possible for disciples or paccekabuddhas. The third term, 'with covering removed,' establishes the universal eye, which is reckoned as the knowledge of omniscience, because it shows the abandonment of all defilements together with their latent dispositions. For after saying 'perfectly self-enlightened one,' the statement 'with covering removed' clarifies that for the state of being a perfectly self-enlightened one, there is the abandonment of all defilements together with their latent dispositions. 'I, dear Ambaṭṭha, am a giver of the sacred texts'—this is secondary; 'you are a receiver of the sacred texts'—this very statement is the primary one, a statement of encouragement. With this in mind, it is said by the commentator: 'By this, "you are a receiver of the sacred texts," he generates in him a heroic state regarding the sacred texts.' The meaning is: in distinguishing the characteristics, he generates the heroic state reckoned as clarity of knowledge.

259. Evaṃ bhoti ettha evaṃ-saddo vacanasampaṭicchane nipāto, vacanasampaṭicchanañcettha tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāma, tvaṃ mantānaṃ paṭiggahetāti ca evaṃ pavattassa pokkharasātino vacanassa sampaṭiggaho. ‘‘Tassattho’’tiādināpi hi tadevatthaṃ dasseti. Tathā ca vuttaṃ ‘‘brāhmaṇassa pokkharasātissa paṭissutvā’’ti, taṃ panesa ācariyassa samuttejanāya lakkhaṇesu vigatasammohabhāvena buddhamante sampassamānattā vadatīti dassento ‘‘sopī’’tiādimāha. Tattha ‘‘tāyāti tāya yathāvuttāya samuttejanāyā’’ti (dī. ni. ṭī. 1.259) ācariyena vuttaṃ, adhunā pana potthakesu ‘‘tāya ācariyakathāyā’’ti pāṭho dissati. Atthato cesa aviruddhoyeva. Mantesu satisamuppādikā hi kathā samuttejanāti.

259. 'So it is, master.' Here the word 'evaṃ' is a particle in the sense of accepting a statement. And the acceptance of the statement here is the proper acceptance of the statement of the brahmin Pokkharasāti which proceeded thus: 'In that case, we shall know the venerable Gotama,' and 'You are a receiver of the sacred texts.' Indeed, by 'Its meaning,' etc., the commentator shows that very same meaning. And so it is said in the Pāḷi: 'having assented to the brahmin Pokkharasāti.' To show that this one (Ambaṭṭha) says this because, through the teacher's encouragement, he is seeing well the Buddha's sacred texts with a state free from confusion regarding the characteristics, the commentator says 'he too,' etc. Therein, the commentator has said: 'tāyāti: by that encouragement as stated above,' but nowadays in the books the reading 'tāya ācariyakathāyā' (by the teacher's talk) is seen. In meaning, however, this is not at all contradictory. For talk that gives rise to mindfulness regarding the sacred texts is encouragement.

Ayānabhūminti yānassa abhūmiṃ, yānena yātumasakkuṇeyyaṭṭhānabhūtaṃ, dvārakoṭṭhakasamīpaṃ gantvāti attho.

'To the ground not for a vehicle' means a place not for a vehicle, a place that has become impossible to traverse by vehicle; the meaning is, having gone near the gatehouse.

Avisesena vuttassapi vacanassa attho aṭṭhakathāpamāṇato visesena gahetabboti āha ‘‘ṭhitamajjhanhikasamaye’’ti. Sabbesamāciṇṇavasena paṭhamanayaṃ vatvā padhānikānameva āveṇikāciṇṇavasena dutiyanayo vutto. Divāpadhānikāti divāpadhānānuyuñjanakā, divasabhāge samaṇadhammakaraṇatthaṃ te evaṃ caṅkamantīti vuttaṃ hoti. Tenāha ‘‘tādisānañhī’’tiādi. ‘‘Pariveṇato pariveṇamāgacchanto papañco hoti, pucchitvāva pavisissāmī’’ti ambaṭṭhassa tadupasaṅkamanādhippāyaṃ vibhāvento ‘‘so kirā’’tiādimāha.

The meaning of a statement spoken without specification should be understood with specification according to the authority of the commentary; thus, the commentator says, 'at the time of standing midday.' Having first stated the method by way of the practice common to all, the second method is stated by way of the special practice of only the strivers. 'Those striving by day' means those who are devoted to striving during the day; it is meant that they walk up and down in this way during the daytime in order to perform the ascetic's duties. Therefore, the commentator says, 'For such ones,' etc. Clarifying Ambaṭṭha's intention in approaching thus: 'Going from residence to residence is a proliferation; I will enter only after asking,' the commentator says, 'He, it seems,' etc.

260. Abhiññātakule jāto abhiññātakolañño. Kāmañca vakkhamānanayena pubbe ambaṭṭhakulamapaññātaṃ, tadā pana paññātanti āha ‘‘tadā kirā’’tiādi. Rūpajātimantakulāpadesehīti ‘‘ayamīdiso’’ti apadisanahetubhūtehi catūhi rūpajātimantakulehi. Yena te [Pg.247] bhikkhū cintayiṃsu, tadadhippāyaṃ āvi kātuṃ ‘‘yo hī’’tiādi vuttaṃ. Avisesato vuttampi visesato viññāyamānatthaṃ sandhāya bhāsitavacananti dasseti ‘‘gandhakuṭiṃ sandhāyā’’ti iminā. Evamīdisesu.

260. 'Born in a well-known family, of well-known lineage.' And although, according to the method to be stated, the Ambaṭṭha clan was formerly unknown, to show that at that time, however, it was well-known, the commentator says, 'at that time, it seems,' etc. 'By designations of appearance, birth, sacred texts, and clan' means by the four—appearance, birth, sacred texts, and clan—that are the cause for the designation 'this one is such-and-such.' To make manifest the intention with which those monks were thinking, it is said by the commentator, 'For whoever,' etc. By this, 'with reference to the perfumed chamber,' the commentator shows that although it was spoken without specification, the statement was spoken with reference to a meaning to be understood with specification. Thus it should be understood in such cases as this.

Aturitoti avegāyanto, ‘‘aturanto’’tipi pāṭho, soyevattho. Kathaṃ pavisanto ataramāno pavisati nāmāti āha ‘‘saṇika’’ntiādi. Tattha padappamāṇaṭṭhāneti dvinnaṃ padānaṃ antare muṭṭhiratanapamāṇaṭṭhāne. Sinduvāro nāma eko pupphūpagarukkho, yassa setaṃ pupphaṃ hoti, yo ‘‘nigguṇḍī’’ tipi vuccati. Pamukhanti gandhakuṭigabbhapamukhaṃ. ‘‘Kuñcikacchiddasamīpe’’ti vuttavacanaṃ samatthetuṃ ‘‘dvāraṃ kirā’’tiādi vuttaṃ.

'Unhurried' means not rushing. There is also the reading 'aturanto' (not hurrying); the meaning is the same. How is it that one entering is said to enter without hurrying? The commentator says, 'slowly,' etc. Therein, 'in a place the measure of a footstep' means in a space the measure of a fist-cubit between two footsteps. Sinduvāra is a kind of flowering tree, which has white flowers, and which is also called 'nigguṇḍī.' 'In front' means in front of the inner chamber of the perfumed hut. To support the statement, 'near the keyhole,' it is said by the commentator, 'the door, it seems,' etc.

261. ‘‘Dānaṃ dadamānehī’’ti iminā pāramitānubhāvena sayameva dvāravivaraṇaṃ dasseti.

261. By this, 'by those giving a gift,' he shows the opening of the door by itself through the power of the perfection (of giving).

Bhagavatā saddhiṃ sammodiṃsūti ettha samatthena saṃ-saddena viññāyamānaṃ bhagavato tehi saddhiṃ paṭhamaṃ pavattamodatāsaṅkhātaṃ neyyatthaṃ dassento ‘‘yathā’’tiādimāha. Bhagavāpi hi ‘‘kacci bho māṇavā khamanīyaṃ, kacci yāpanīya’’ntiādīni pucchanto tehi māṇavehi saddhiṃ pubbabhāsitāya paṭhamaññeva pavattamodo ahosi. Samappavattamodāti bhagavato tadanukaraṇena samaṃ pavattasaṃsandanā. Tadatthaṃ saha upamāya dassetuṃ ‘‘sītodakaṃ viyā’’tiādi vuttaṃ. Tattha paramanibbutakilesadarathatāya bhagavato sītodakasadisatā, anibbutakilesadarathatāya ca māṇavānaṃ uṇhodakasadisatā daṭṭhabbā. Sammoditanti saṃsanditaṃ. Mudasaddo hettha saṃsandaneyeva, na pāmojje, evañhi yathāvuttaupamāvacanaṃ samatthitaṃ hoti. Tathā hi vuttaṃ ‘‘ekībhāva’’nti, sammodanakiriyāya samānataṃ ekarūpatanti attho.

In the phrase, 'They exchanged greetings with the Blessed One': here, to show the inferential meaning—designated as the state of the Blessed One having an initial exchange of pleasantries with them, which is understood through the prefix 'saṃ-' which has the meaning of 'together'—the commentator says, 'just as,' etc. For the Blessed One too, by asking first, 'I hope, young men, you are well; I hope you are getting by?' and so on, was indeed the first to have an exchange of pleasantries with those young men by speaking first. 'A mutual exchange of pleasantries' means a flowing together equally, by their imitation of him. To show this meaning together with a simile, it is said, 'like cool water,' etc. Here, the Blessed One's similarity to cool water should be seen as due to the complete extinguishment of the torment of his defilements, while the young men's similarity to hot water should be seen as due to the non-extinguishment of the torment of their defilements. 'Exchanged greetings' means 'flowed together.' Here the root 'mud' is in the sense of flowing together, not of joy, for only in this way is the aforesaid statement of the simile accomplished. For it is said, 'oneness,' which means sameness, uniformity, in the act of greeting.

Khamanīyanti ‘‘catucakkaṃ navadvāraṃ sarīrayantaṃ dukkhabahulatāya sabhāvato dussahaṃ kacci khamituṃ sakkuṇeyya’’nti pucchanti, yāpanīyanti āhārādipaccayapaṭibaddhavuttikaṃ cirappabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ, sīsarogādiābādhābhāvena kacci appābādhaṃ, dukkhajīvikābhāvena kacci appātaṅkaṃ, taṃtaṃkiccakaraṇe uṭṭhānasukhatāya kacci lahuṭṭhānaṃ, tadanurūpabalayogato kacci balaṃ, sukhavihāraphalasabbhāvena kacciphāsuvihāro atthīti sabbattha kacci-saddaṃ yojetvā attho veditabbo. Balappattā [Pg.248] pīti pītiyeva. Taruṇā pīti pāmojjaṃ. Sammodanaṃ janeti karotīti sammodanikaṃ, tadeva sammodaniyaṃ ka-kārassa ya-kāraṃ katvā. Sammodetabbato sammodanīyanti imamatthaṃ dasseti ‘‘sammodituṃ yuttabhāvato’’ti iminā. Evaṃ ācariyehi vuttaṃ. Sammodituṃ arahatīti sammodanikaṃ, tadeva sammodaniyaṃ yathāvuttanayenāti imamatthampi dassetīti daṭṭhabbaṃ. ‘‘Sāretu’’nti etassa ‘‘nirantaraṃ pavattetu’’nti atthavacanaṃ. Saritabbabhāvatoti anussaritabbabhāvato. ‘‘Sāretuṃ arahatī’’ti atthe yathāpadaṃ dīghena ‘‘sāraṇīya’’nti vuttaṃ. ‘‘Saritabba’’nti atthe pana ‘‘saraṇīya’’nti vattabbe dīghaṃ katvā ‘‘sāraṇīya’’nti vuttanti veditabbaṃ. Evaṃ saddato atthaṃ dassetvā idāni atthamattato dassetuṃ ‘‘suyyamānasukhato’’tiādi vuttaṃ. Tattha suyyamānasukhatoti āpāthamadhurattamāha, anussariyamānasukhatoti vimaddaramaṇīyattaṃ. Byañjanaparisuddhatāyāti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyaṃ, atthaparisuddhatāyāti atthassa nirupakkilesattaṃ. Anekehi pariyāyehīti anekehi kāraṇehi.

Regarding 'Are you keeping well?': they ask, 'Is it possible to endure this body-machine with its four wheels and nine doors, which is by nature difficult to endure because of its abundance of suffering?' Regarding 'Are you getting by?': they ask, 'Is it possible to sustain this life, which is dependent on requisites such as food, by means of the sustenance designated as a long continuity? Is one free from ailments, by way of being without illnesses such as headaches? Is one free from distress, by way of not having a difficult livelihood? Is one quick to rise, by way of ease in exertion when performing various duties? Does one have strength, due to possessing strength suitable for that? Is there a comfortable dwelling, by the existence of the fruit which is dwelling happily?' Thus, the meaning should be understood by connecting the word 'kacci' to all these phrases. Joy that has reached full strength is joy itself. Tender joy is delight. It generates or produces a friendly greeting, thus it is 'sammodanikaṃ'; that very thing becomes 'sammodaniyaṃ' by changing the letter 'ka' to 'ya.' 'Sammodanīyaṃ' means 'to be greeted with friendliness'; the commentator shows this meaning with the phrase 'because it is fit for a friendly greeting.' Thus it has been said by the commentators. It should be seen that he also shows this meaning: 'sammodanikaṃ' is so called because it is worthy of a friendly greeting, and that very thing becomes 'sammodaniyaṃ' in the aforesaid manner. The explanation of the meaning of 'sāretuṃ' is 'to cause to proceed continuously.' 'Because it should be remembered' means 'because it should be recollected.'

Apasādessāmīti maṅkuṃ karissāmi. Ubhosu khandhesu sāṭakaṃ āsajjetvā kaṇṭhe olambanaṃ sandhāya ‘‘kaṇṭhe olambitvā’’ti vuttaṃ. Dussakaṇṇaṃ gahetvāti nivatthasāṭakassa koṭiṃ ekena hatthena gahetvā. Caṅkamitumāruhanaṃ sandhāya ‘‘caṅkamaṃ abhiruhitvā’’ti āha. Dhātusamatāti rasādidhātūnaṃ samāvatthatā, arogatāti attho. Pāsādikatthanti pasādajananatthaṃ ‘‘gatagataṭṭhāne’’ti iminā sambandho. ‘‘Pāsādikattā’’tipi pāṭho, tassattho – aṅgapaccaṅgānaṃ pasādāvahattāti, ‘‘uppannabahumānā’’ti iminā sambandho. Uppaṇḍanakathanti avahasitabbatāyuttakathaṃ. ‘‘Anācārabhāvasāraṇīya’’nti tassa visesanaṃ, anācārabhāvena sāraṇīyaṃ ‘‘anācāro vatāya’’nti saritabbakanti attho.

Regarding 'for the sake of inspiring confidence' (pāsādikatthanti): this means for the purpose of generating confidence, and it is connected with the phrase 'wherever he went.' There is also the reading 'pāsādikattā' (because of inspiring confidence); its meaning is 'because it brings forth confidence in his major and minor limbs,' and this is connected with the phrase 'with much respect having arisen.' Regarding 'derisive talk' (uppaṇḍanakathanti): this means talk that is fit to be scorned. 'To be remembered for misconduct' (anācārabhāvasāraṇīyaṃ) is its qualifier. The meaning is: to be remembered for misconduct, something to be recalled thus: 'Oh, what misconduct this is!'

262. Kātuṃ dukkaramasakkuṇeyyaṃ kiccamayaṃ ārabhīti dassetuṃ ‘‘bhavaggaṃ gahetukāmo viyā’’tiādi vuttaṃ. Asakkuṇeyyañhetaṃ sadevakenapi lokena, yadidaṃ bhagavato apasādanaṃ. Tenāha ‘‘aṭṭhāne vāyamatī’’ti. Handa tena saddhiṃ mantemīti evaṃ aṭṭhāne vāyamantopi ayaṃ bālo ‘‘mayi kiñci akathente mayā saddhiṃ uttari kathetumpi [Pg.249] na visahatī’’ti mānameva paggaṇhissati, kathente pana kathāpasaṅgenassa jātigotte vibhāvite mānaniggaho bhavissati, ‘‘handa tena saddhiṃ mantemī’’ti bhagavā ambaṭṭhaṃ māṇavaṃ etadavocāti attho. Ācārasamācārasikkhāpanena ācariyā, tesaṃ pana ācariyānaṃ pakaṭṭhā ācariyāti pācariyā yathā ‘‘papitāmaho’’ti imamatthaṃ dassetuṃ ‘‘ācariyehi ca tesaṃ ācariyehi cā’’ti vuttaṃ.

262. To show that 'this one has undertaken a task that is difficult and impossible to do,' it was said, 'like one who desires to grasp the peak of existence,' etc. For this is impossible even for the world with its devas—that is, the disparagement of the Blessed One. Therefore, he said, 'He strives in a matter that is not a basis.' The meaning of 'Come now, I will converse with him' is that the Blessed One said this to the young man Ambaṭṭha, thinking: 'Even while striving in a matter that is not a basis in this way, this fool, if I say nothing, will not dare to speak further with me and will only hold up his conceit. But if I speak, when his birth and clan are revealed in the course of conversation, his conceit will be subdued. Come now, I will converse with him.' They are 'teachers' (ācariyā) because of the instruction in proper conduct and good behavior; but the pre-eminent teachers of those teachers are 'teachers' teachers' (pācariyā), just as there is 'great-grandfather' (papitāmaho). To show this meaning, it was said, 'by teachers and by their teachers.'

Paṭhamaibbhavādavaṇṇanā

First Commentary on the Passage Concerning the Ibbhas.

263. Kiñcāpi ‘‘sayāno vā’’tiādivacanaṃ na vattabbaṃ, mānavasena pana yugaggāhaṃ karonto vadatīti dassento ‘‘kāmaṃ tīsū’’tiādimāha. Tattha tīsu iriyāpathesūti ṭhānagamananisajjāsu. Tesveva hi ācariyena saddhiṃ sallapitumarahati, na tu sayane garukaraṇīyānaṃ sayānānampi sammukhā garukārehi sayanassa akattabbabhāvato. Kathāsallāpanti kathāvasena yugaggāhakaraṇatthaṃ sallapanaṃ. Sayānena hi ācariyena saddhiṃ sayānassa kathā nāma ācāro na hoti, tathāpetaṃ itarehi sadisaṃ katvā kathanaṃ idha kathāsallāpo.

263. Although the phrase 'or lying down,' and so forth, should not have been said, nevertheless, to show that he speaks engaging in a dispute by the power of conceit, the commentator says 'willingly in the three,' and so forth. Therein, 'in the three postures' means in standing, walking, and sitting. Indeed, it is only in these that one is fit to converse with a teacher, but not while lying down, because for those who show respect, it is improper to lie down in the presence of those who are to be respected, even if they themselves are lying down. 'Conversation' means conversing for the purpose of engaging in a dispute by way of talk. Indeed, for a disciple who is lying down to converse with a teacher who is lying down is not proper conduct; nevertheless, this speaking, having been made similar to conversations with others, is here called 'conversation'.

Yaṃ panetaṃ ‘‘sayāno vā hi bho gotama brāhmaṇo sayānena brāhmaṇena saddhiṃ sallapitumarahatī’’ti vuttassa sallāpassa anācārabhāvavibhāvanaṃ satthārā ambaṭṭhena saddhiṃ kathentena kataṃ, taṃ pāḷivasena saṅgītimanāruḷhampi agarahitāya ācariyaparamparāya yāvajjatanā samābhatanti ‘‘ye ca kho te bho gotamā’’tiādikāya uparipāḷiyā sambandhabhāvena dassento ‘‘tato kirā’’tiādimāha. Gorūpanti go nūna rūpakavasena vuttattā, rūpasaddassa ca tabbhāvavuttito. Yadi ahīḷento bhaveyya, ‘‘muṇḍā samaṇā’’ti vadeyya, hīḷento pana garahatthena ka-saddena padaṃ vaḍḍhetvā ‘‘muṇḍakā samaṇakā’’ti vadatīti dassetuṃ ‘‘muṇḍe muṇḍā’’tiādi vuttaṃ. Ibbhāti gahapatikāti atthamattavacanaṃ, saddato pana ibhassa payogo ibho uttarapadalopena, taṃ ibhaṃ arahantīti ibbhā dvittaṃ katvā. Kiṃ vuttaṃ hoti – yathā sobhanaṃ gamanato ibhasaṅkhāto hatthivāhanabhūto parassa vasena pavattati, na attano, evametepi brāhmaṇānaṃ sussūsakā suddā parassa vasena [Pg.250] pavattanti, na attano, tasmā ibhasadisapayogatāya ibbhāti. Te pana kuṭumbikatāya gharavāsino gharasāmikā hontīti atthamattaṃ dasseti ‘‘gahapatikā’’ti iminā.

Furthermore, that demonstration of the state of improper conduct of the speech that was said, 'Indeed, Master Gotama, a brahmin lying down is fit to converse with a brahmin who is lying down,' was made by the Teacher while conversing with Ambaṭṭha. To show that this, though not brought into the canonical recitation by way of the Pāḷi, has been well handed down up to the present day by the blameless succession of teachers, in connection with the subsequent Pāḷi passage beginning, 'But those, O Gotama...,' the commentator says, 'Then, it is said....' 'Gorūpa' means 'indeed a cow,' because it is said by way of a metaphor and because the word 'rūpa' has the meaning of 'that state.' If he were not being insulting, he would say, 'shaven-headed ascetics' (muṇḍā samaṇā); but since he is being insulting, to show that he extends the word with the syllable '-ka' in a contemptuous sense and says 'shaveling little ascetics' (muṇḍakā samaṇakā), the text says 'shavelings on shavelings,' and so forth. 'Ibbhā means householders' is a statement of meaning only. Grammatically, however, 'ibhassa prayogo' (the elephant's exertion) becomes 'ibho' by elision of the final word; because they are worthy of that 'ibha,' they are called 'ibbhā,' with the consonant doubled. What is meant by this? Just as an elephant, so-called because of its beautiful gait and used as a mount, proceeds according to the will of another, not its own, so too these Suddas, who are attendants of the brahmins, proceed according to the will of another, not their own. Therefore, because they have an exertion similar to an elephant's, they are called 'ibbhā.' By the word 'gahapatikā,' the commentator shows only this much of the meaning: that they, due to being of a wealthy family, are house-dwellers, masters of a house.

Kaṇhāti kaṇhajātikā. Dvijā eva hi suddhajātikā, na itareti tassādhippāyo. Tenāha ‘‘kāḷakā’’ti. Pitāmahabhāvena ñātibandhavattā bandhu. Tenāha ‘‘pitāmahoti voharantī’’ti. Apaccāti puttā. Mukhato nikkhantāti brāhmaṇānaṃ pubbapurisā brahmuno mukhato nikkhantā, ayaṃ tesaṃ paṭhamuppattīti adhippāyo. Sesapadesupi eseva nayo. Ayaṃ panettha viseso – ‘‘ibbhā kaṇhā’’ti vatvā ‘‘bandhupādāpaccā’’ti vadanto kulavasena samaṇā vessakulapariyāpannā, paṭhamuppattivasena pana brahmuno piṭṭhipādato nikkhantā, na pakativessā viya nābhitoti dassetīti, idaṃ panassa ‘‘mukhato nikkhantā’’tiādivacanatopi ativiya asamavekkhitapubbavacanaṃ catuvaṇṇapariyāpannasseva samaṇabhāvasambhavato. Aniyametvāti avisesetvā, anuddesikabhāvenāti attho.

'Kaṇhā' means they are of black birth. His intention is that indeed only the twice-born are of pure birth, not the others. Therefore the commentator says, 'the dark ones' (kāḷakā). Because of being related as kin by way of being the grandfather, they are 'kinsmen' (bandhu). Therefore the commentator says, 'they are called grandfather.' 'Apaccā' means sons. 'Issued from the mouth': his intention is that the first men of the brahmins issued from Brahmā's mouth; this is their first origin. In the remaining terms also, this same method is to be understood. Herein, this is the distinction: by saying 'the dark ibbhā' and then 'offspring of our kinsman's feet' (bandhupādāpaccā), he shows that by clan, the ascetics are included in the Vessa clan, but by way of first origin, they issued from the top of Brahmā's feet, not from the navel like ordinary Vessas. But this statement of his is even more of an extremely ill-considered statement than the one beginning 'issued from the mouth,' because the state of an ascetic is possible only for one included in the four castes. 'Without restriction' (aniyametvā) means without specifying; the meaning is 'in the sense of not designating'.

Mānameva nissāya kathesīti mānamevāpassayaṃ katvā attānaṃ ukkaṃsento, pare ca vambhento ‘‘muṇḍakā samaṇakā’’tiādivacanaṃ kathesi. Jānāpessāmīti attano gottapamāṇaṃ yāthāvato vibhāvanena viññāpessāmi. Atthoti hitaṃ, icchitavatthu vā, taṃ pana kattabbakiccamevāti vuttaṃ ‘‘āgantvā kattabbakiccasaṅkhāto attho’’ti, so etassa atthīti atthikaṃ yathā ‘‘daṇḍiko’’ti. Dutiyassapi puggalavācakassa tadassatthipaccayassa vijjamānattā paṭhamena tadārammaṇikacittameva viññāyatīti āha ‘‘tassa māṇavassa citta’’nti. Atthikamassa atthīti atthikavā yathā ‘‘guṇavā’’ti.

'He spoke relying solely on conceit' means: having made conceit alone his support, exalting himself and disparaging others, he spoke words such as 'shaveling little ascetics.' 'I will make known' means: I will make the measure of my lineage known by demonstrating it as it truly is. 'Purpose' (attho) means benefit, or a desired object; but that is just the duty to be done, hence it is said: 'purpose, designated as the duty to be done upon arrival.' That purpose exists for this mind, therefore the mind is 'purposeful' (atthikaṃ), just as one with a staff is a 'staff-bearer' (daṇḍiko). Because for the second word, which denotes a person, there also exists a possessive suffix, by the first word ('atthikaṃ') only the mind that has that as its object is understood; therefore the commentator says, 'that young man's mind.' A purposeful mind exists for him, therefore he is 'one having a purpose' (atthikavā), just as one with virtue is 'virtuous' (guṇavā).

‘‘Yāyeva kho panatthāyā’’ti liṅgavipallāsavasena vuttanti dasseti ‘‘yeneva kho panatthenā’’ti iminā. Tenevāha ‘‘tameva atthanti idaṃ purisaliṅgavaseneva vutta’’nti. Tattha hi sābhāvikaliṅgatādassanena idha asābhāvikaliṅgatāsiddhīti. Ayaṃ panettha aṭṭhakathāto aparo nayo – yāya atthāyāti pulliṅgavaseneva tadatthe sampadānavacanaṃ, yassa kattabbakiccasaṅkhātassa atthassa atthāyāti atthoti. Assāti ambaṭṭhassa [Pg.251] dassetvāti sambandho. Aññesaṃ santikaṃ āgatānanti garuṭṭhāniyānaṃ santikamupagatānaṃ sādhurūpānaṃ. Vattanti tesaṃ samāciṇṇaṃ. Pakaraṇatoyeva ‘‘ācariyakule’’ti attho viññāyati, ‘‘avusitavā’’ti ca asikkhitabhāvoyeva vohāravasena vutto yathā taṃ cīvaradānaṃ ticīvarena acchādesīti. Tenāha ‘‘ācariyakule avusitavā asikkhito’’ti. Asikkhitattā eva appassuto, ‘‘vusitamānī’’ti ca padāpekkhāya apariyositavacanattā samānoti pāṭhasesoti dasseti ‘‘appassutova samāno’’ti iminā. Bāhusaccañhi nāma yāvadeva upasamatthaṃ icchitabbaṃ, tadabhāvato panāyaṃ ambaṭṭho avusitavā asikkhito appassutoti viññāyatīti evampi atthāpattito kāraṇaṃ vibhāvento āha ‘‘kimaññatra avusitattā’’ti. Imampi sambandhaṃ dīpeti ‘‘etassa hī’’tiādinā. Yathārutato pana pharusavacanasamudācārena anupasamakāraṇadassanametaṃ. Tatrāyaṃ yojanā – ‘‘kimaññatra avusitattā’’ti idaṃ kāraṇaṃ etassa ambaṭṭhassa pharusavacanasamudācāre kāraṇanti. ‘‘Pharusavacanasamudācārenā’’tipi pāṭho, tathā samudācāravasena vuttaṃ kāraṇanti attho. Evampi yojenti – avusitattā avusitabhāvaṃ aññatra ṭhapetvā etassa evaṃ pharusavacanasamudācāre kāraṇaṃ kimaññaṃ atthīti. Purimayojanāvettha yuttatarā yathāpāṭhaṃ yojetabbato. ‘‘Aññatrā’’ti nipātayogato avusitattāti upayogatthe nissakkavacanaṃ. Tadeva kāraṇaṃ samattheti ‘‘ācariyakule’’tiādinā.

The Teacher shows with the words 'for which purpose indeed' (yeneva kho panatthenā) that 'for which purpose indeed' (yāyeva kho panatthāyā) is said by way of gender inversion. Therefore, he said: 'that very purpose' (tameva atthaṃ)—this is stated in the masculine gender. For there, by showing the natural gender, the unnatural gender is established here. Here there is another method from the commentary: 'yāya atthāya' is a dative expression by way of the masculine gender for that purpose, meaning 'for the sake of which purpose, designated as the duty to be performed.' 'Assā': the connection is 'having shown to Ambaṭṭha.' 'Of others who have come near': of good people who have approached the presence of those in a venerable position. 'Vattaṃ' (conduct): their customary practice. From the context itself the meaning 'in the teacher's family' is understood, and 'not having dwelt' is said conventionally for the state of being untrained, just as it is said, 'he covered with the triple robe,' for 'the gift of a robe.' Therefore, he said: 'not having dwelt in the teacher's family, untrained.' Because of being untrained, he is of little learning; and because the statement is incomplete with respect to the word 'vusitamānī' ('conceited about having dwelt'), the textual remainder is 'samāno' ('being'). This he shows with 'while being of little learning.' For extensive learning should be desired only for the sake of calm; but due to its absence, this Ambaṭṭha is understood as 'not having dwelt, untrained, of little learning.' Thus, also analyzing the reason by way of implication, he says: 'What else but from not having dwelt?' He also clarifies this connection with 'for this indeed' and so on. But according to the literal text, this is a demonstration of the reason for his lack of calm, which is his harsh speech and behavior. Herein, this is the construction: 'What else but from not having dwelt?'—this is the reason for this Ambaṭṭha’s harsh speech and behavior. There is also the reading 'by harsh speech and behavior'; in that case, the meaning is that the reason is stated by way of behavior. They also construe it thus: 'Setting aside the state of not having dwelt, what other reason is there for his harsh speech and behavior?' The former construction is more appropriate here, as it should be construed according to the text. Due to its connection with the particle 'aññatra', 'avusitattā' is an ablative expression in the sense of the accusative. That very reason is established by 'in the teacher's family' and so on.

264. Kodhasaṅkhātassa parassa vasānugatacittatāya asakamano. Mānanimmadanatthanti mānassa nimmadanatthaṃ abhimaddanatthaṃ, amadanatthaṃ vā, mānamadavirahatthanti attho. Dosaṃ uggiletvāti sinehapānena kilinnaṃ vātapittasemhadosaṃ ubbamanaṃ katvā. Gottena gottanti ambaṭṭheneva bhagavatā puṭṭhena vuttena sāvajjena purātanagottena adhunā anavajjasaññitaṃ gottaṃ. Kulāpadesena kulāpadesanti etthāpi eseva nayo. Uṭṭhāpetvāti sāvajjato uṭṭhahanaṃ katvā, uddharitvāti vuttaṃ hoti. Gottañcettha ādipurisavasena, kulāpadeso pana tadanvaye uppannābhiññātapurisavasena gahetabbo yathā ‘‘ādicco māghavo’’ti. Sākiyānañhi ādiccagottaṃ aditiyā nāma devadhītāya puttabhūtaṃ ādipurisaṃ [Pg.252] pati hoti, taṃ ‘‘gotamagotta’’ntipi vadanti. Yathāha pabbajjāsutte –

264. Not master of oneself (asakamano): because one's mind follows the will of another, that is, of what is called anger. 'For the purpose of crushing pride': meaning for the purpose of crushing or subduing pride, or for the purpose of not being intoxicated; the meaning is for the purpose of being free from the intoxication of pride. 'Having vomited out the fault' (dosaṃ): this is like having vomited up the bodily humors (dosa) of wind, bile, and phlegm that were moistened by drinking an oily substance. ‘Lineage by lineage’ refers to contrasting the ancient, blameworthy lineage—spoken of by Ambaṭṭha himself when questioned by the Blessed One—with the lineage now considered blameless. 'Family designation by family designation': here too the same method should be noted. 'Having raised up': having caused a rising up from what is blameworthy; it is said to mean 'having uplifted.' And here, lineage is by way of the first ancestor, while family designation should be taken by way of a well-known person born in that lineage, as in 'Ādicca, Māghava.' For the Sakyans’ Ādicca lineage has as its progenitor the first ancestor who was the son of the goddess named Aditi; they also call that lineage the 'Gotama lineage.' As it is said in the Pabbajjā Sutta:

‘‘Ādiccā nāma gottena, sākiyā nāma jātiyā;

Tamhā kulā pabbajitomhi, na kāme abhipatthaya’’nti. (su. ni. 425);

"By lineage, they are named Ādicca; by birth, they are named Sākyan. From that family, I have gone forth, not longing for sensual pleasures."

Māghavakulaṃ pana tadanvaye abhiññātaṃ macalagāmikapurisaṃ pati hotīti. Gottamūlassa gārayhatāya amānavatthubhāvapavedanato ‘‘mānaddhajaṃ mūle chetvā nipātessāmī’’ti vuttaṃ. Ghaṭṭentoti jātigottavasena omasanto. Hīḷentoti hīḷanaṃ garahaṃ karonto. ‘‘Caṇḍā bho gotama sakyajātī’’tiādinā sākiyesu caṇḍabhāvādidosaṃ pāpitesu samaṇopi gotamo pāpito bhavissatīti adhippāyo.

The Māghava family, however, has as its progenitor a well-known man from Macalagāma in that lineage. Because the root of the lineage is blameworthy, and from the revealing of its nature as a groundless basis for conceit, it is said: 'Having cut the banner of pride at the root, I will fell it.' 'Striking' (ghaṭṭento): disparaging by way of birth and lineage. 'Scorning' (hīḷento): making scorn and reproach. By 'Fierce, Master Gotama, is the Sakyan tribe,' and so on, the intention is that when faults such as fierceness have been attributed to the Sakyans, the ascetic Gotama too will be implicated.

Yasmiṃ mānussayakodhussayā aññamaññūpatthaddhā, so ‘‘caṇḍo’’ti vuccatīti dasseti ‘‘mānanissitakodhayuttā’’ti iminā, pakatūpanissayārammaṇavasena cettha nissitabhāvo, na sahajātādivasena. Kharāti cittena, vācāya ca kakkhaḷā. Lahukāti taruṇā avuddhakammā. Tenāha ‘‘appakenevā’’tiādi. Alābukaṭāhanti lābuphalassa abhejjakapālaṃ. Aṭṭhakathāmuttakanayaṃ dassetuṃ ‘‘bhassāti sāhasikāti keci vadanti, sārambhakāti apare’’ti (dī. ni. ṭī. 1.264) ācariyena vuttaṃ. Samānāti hontā bhavamānāti asasaddavasenatthoti āha ‘‘santāti purimapadasseva vevacana’’nti. Na sakkarontīti sakkāraṃ na karontīti atthameva viññāpeti ‘‘na brāhmaṇāna’’ntiādinā. Apacitikammanti paṇipātakammaṃ. ‘‘Yadime sakyā’’ti pacchimavākye ya-saddassa kiriyāparāmasanassa aniyamassa ‘‘tayidaṃ bho gotamā’’ti purimavākye ta-saddena niyamanaṃ veditabbanti āha ‘‘yaṃ ime sakyā’’tiādi. Nānulomanti attano jātiyā na anucchavikaṃ.

That family is called 'fierce' in which those abounding in conceit and anger are mutually harsh and obstinate; this is shown by the phrase 'connected with anger based on conceit.' And here, the state of dependence should be understood by way of natural decisive support and object condition, not by way of co-nascence and so on. 'Kharā' (harsh) means: rough in mind and speech. 'Lahukā' (light) means: young, of immature deeds. Therefore, the Teacher said: 'by just a little,' etc. 'Alābukaṭāhaṃ' (a gourd-shell) means: the unbreakable shell of a gourd fruit. To show an interpretation independent of the commentary, the Teacher has said: 'Some say bhassā means reckless; others, contentious.' 'Samānā' (being) means 'existing, becoming'; the meaning is by way of the root 'as'. Therefore, he said: 'santā is a synonym for the previous word.' 'Na sakkaronti' (they do not honor): the Teacher conveys this very meaning, that they do not pay respect, with 'not the brahmins,' etc. 'Apacitikammaṃ' (act of veneration) means: the act of bowing down. He said 'yaṃ ime sakyā' etc. because it should be understood that the indefiniteness of the relative pronoun 'ya' in the latter sentence, 'yadime sakyā' (that these Sakyans), which refers to an action, is made definite by the demonstrative pronoun 'ta' in the earlier sentence, 'tayidaṃ bho gotama' (that this, Master Gotama). 'Nānulomaṃ' (not befitting) means: not suitable for one's own birth.

Dutiyaibbhavādavaṇṇanā

Explanation of the Second Passage on the Wealthy

265. Sandhāgārapadanibbacanaṃ heṭṭhā vuttameva. Tadā abhisittasakyarājūnampi bahutaṃ sandhāyāha ‘‘abhisittasakyarājāno’’ti. Kāmañhi sakyarājakule yo sabbesaṃ vuddhataro, samattho ca, so eva abhisekaṃ labhati[Pg.253]. Ekacco pana abhisitto samāno ‘‘idaṃ rajjaṃ nāma bahukiccaṃ bahubyāpāra’’nti tato nibbijja rajjaṃ vayasā anantarassa niyyāteti, kadāci sopi aññassāti evaṃ paramparāniyyātanavasena tadā bahū abhisittapubbā sakyarājāno hontīti idaṃ ācariyassābhimataṃ (dī. ni. ṭī. 1.265). Apica yathārahaṃ ṭhānantaresu abhisittasakyarājūnampi bahutaṃ sandhāya evamāhātipi yujjati. Te hi ‘‘rājāno’’ti vuccanti. Yathāha –

265. The etymological explanation of the word ‘Sandhāgāra’ has already been given above. At that time, referring to the multitude of anointed Sakyan kings, the Commentator said, “the anointed Sakyan kings.” It is true that in the Sakyan royal family, whoever was the most senior and most capable among them would receive the anointment. However, a certain one, though anointed, would think, “This kingship involves many duties and much business,” and thus, becoming disenchanted with it, would hand over the kingship to the one next in age. Sometimes that one too would hand it to another. In this way, by means of successive transfers, there were at that time many formerly anointed Sakyan kings—this is the opinion of the Commentator. Moreover, it is also fitting that the Commentator said this with reference to the multitude of anointed Sakyan kings in other suitable positions. For they are called ‘kings,’ as it is said:

‘‘Rājāno nāma pathabyārājā, padesarājā, maṇḍalikā, antarabhogikā, akkhadassā, mahāmattā, ye vā pana chejjabhejjaṃ karontā anusāsanti, ete rājāno nāmā’’ti (pārā. 92).

“‘Kings,’ namely, are universal monarchs, regional kings, provincial rulers, vassal chieftains, judges, high officials, or those who rule while exercising the power of cutting and breaking—these are called ‘kings.’”

Saṃhārimehi vāḷarūpehi kato pallaṅko, bhaddapīṭhaṃ vettāsanaṃ. Mihitamattaṃ hasitamattaṃ. Anuhasantīti mamuddesikaṃ mahāhasitaṃ karonti, idañhi ‘‘anujagghantā’’ti etassa saṃvaṇṇanāpadaṃ. Jagghasaddo ca mahāhasane pavattati ‘‘na ujjagghikāya antaraghare gamissāmī’’tiādīsu (pāci. 586) viya.

A couch is one made with removable figures of beasts of prey; a fine seat is a cane chair. A mere smile; a mere laugh. ‘They laugh after me’ means they direct a great laugh at me, for this is an explanatory word for ‘laughing loudly at.’ And the word jaggha occurs in the sense of great laughter, as in such passages as: “I will not go about in inhabited areas with loud laughter.”

Kaṇhāyanato paṭṭhāya paramparāgataṃ kulavaṃsaṃ anussavavasena jānanti. Kulābhimānino hi yebhuyyena paresaṃ uccāvacaṃ kulaṃ tathā tathā udāharanti, attano ca kulavaṃsaṃ jānanti, evaṃ ambaṭṭhopi, tathā hesa parato bhagavatā pucchito vajirapāṇi bhayena attano kulavaṃsaṃ yāthāvato kathesīti. Olambetvāti hatthisoṇḍasaṇṭhānādinā sāṭakaṃ avalambetvā. Tatoti tathājānanato, gamanato ca. Mamaññeva maññeti mamameva anujagghantā maññe.

They know the family lineage that has come down in succession beginning from Kaṇhāyana by way of oral tradition. For those who are proud of their clan generally speak in such and such a way about the high and low families of others, and they know their own family lineage. So too Ambaṭṭha knows his; for when later questioned by the Blessed One, out of fear of Vajirapāṇi he recounted his own family lineage accurately. ‘Having let it hang down’ means having let his robe hang down in the manner of an elephant's trunk and so on. ‘From that’ means from knowing thus and from going. ‘I think it is just me’ means: I think they are laughing loudly only at me.

Tatiyaibbhavādavaṇṇanā

Explanation of the Third 'Ibbha' Accusation

266. Khettaleḍḍūnanti khette kasanavasena uṭṭhāpitamattikākhaṇḍānaṃ. Leḍḍukānamantare nivāsitattā ‘‘leḍḍukikā’’ icceva (dī. ni. ṭī. 1.266) saññātā khuddakasakuṇikā. Majjhimapaṇṇāsake leḍḍukikopamasuttavaṇṇanāyaṃ ‘‘cātakasakuṇikā’’ti (ma. ni. aṭṭha. 3.150) vuttā, nighaṇṭusatthesu pana taṃ ‘‘lāpasakuṇikā’’ti vadanti. Kodhavasena laggitunti upanayhituṃ, āghātaṃ bandhitunti attho.

266. Of the clods in the field means of the lumps of earth raised by means of plowing in the field. Because they dwell among the clods, small birds are known as 'clod-dwellers' (leḍḍukikā). In the commentary on the Sutta on the Simile of the Clod-Dweller in the Middle Fifty, they are called 'cātaka birds,' but in the lexicographical treatises they are called 'lāpa birds' (quails). To be attached by way of anger means to bear a grudge, that is, to bind animosity.

‘‘Amhe [Pg.254] haṃsakoñcamorasame karotī’’ti vadanto heṭṭhā gahitaṃ ‘‘na taṃ koci haṃso vā koñco vā moro vā āgantvā kiṃ tvaṃ lapasīti nisedhetī’’ti idampi vacanaṃ saṅgītimanāruḷhaṃ tadā bhagavatā vuttamevāti dasseti. Tadā vadantoyeva hi evaṃ karotīti vattumarahati. ‘‘Evaṃ nu te’’tiādivacanaṃ, ‘‘avusitavāyevā’’tiādivacanañca mānavasena samaṇena gotamena vuttanti ambaṭṭho maññatīti adhippāyenāha ‘‘nimmāno dāni jātoti maññamāno’’ti.

When he says, 'He makes us equal to swans, herons, and peacocks,' he indicates that this statement quoted from before—'No swan, heron, or peacock comes and forbids you, saying, “Why do you chatter?”'—was also spoken by the Blessed One at that time, though it has not been included in the communal recitation. For it is fitting to say that he acts in such a way only when speaking at that time. With the intention that Ambaṭṭha thinks the words 'Is this so for you?' etc., and 'You have not lived the life,' etc., were spoken by the ascetic Gotama out of conceit, the commentator says: 'thinking, “Now he has become free from conceit!”'

Dāsiputtavādavaṇṇanā

Explanation of the Accusation, 'Son of a Slave-Woman'

267. Nimmādetīti a-kārassa ā-kāraṃ katvā niddeso ummāde madasaddena nipphannattāti dasseti ‘‘nimmadetī’’ti iminā. Nimmāneti vigatamāne. Yadi panāhaṃ gottaṃ puccheyyaṃ sādhu vatāti attho. Pākaṭaṃ kātukamyatāya tikkhattuṃ mahāsaddena avoca. Kasmā avocāti pana asuddhabhāvaṃ jānantassāpi tathāvacane kāraṇapucchā. Gottabhūtaṃ nāmameva adhippetaṃ, na visuṃ gottanti āha ‘‘mātāpettikanti mātāpitūnaṃ santaka’’nti. Gottañhi pitito laddhabbaṃ pettikameva, na mātāpettikaṃ. Na hi brāhmaṇānaṃ sagottāya eva āvāhavivāho icchito, gottanāmaṃ pana jātisiddhaṃ, na kittimaṃ, na guṇanāmaṃ vā, jāti ca ubhayasambandhinīti mātāpettikameva, na pettikamattaṃ. Nāmagottanti gottabhūtaṃ nāmaṃ, na kittimaṃ, na guṇanāmaṃ vā visesanaparanipātavasena vuttattā yathā ‘‘agyāhito’’ti. Nāmañca tadeva paveṇīvasena pavattattā gottañcāti hi nāmagottaṃ. Tattha yā ‘‘kaṇhāyano’’ti nāmapaṇṇatti niruḷhā, taṃ sandhāyāha ‘‘paṇṇattivasena nāma’’nti. Taṃ panetaṃ nāmaṃ kaṇhaisito paṭṭhāya tasmiṃ kulaparamparāvasena āgataṃ, na etasmiṃyeva niruḷhanti vuttaṃ ‘‘paveṇīvasena gotta’’nti. Gottapadassa vacanattho heṭṭhā vuttoyeva.

267. ‘Nimmādeti’ is a directive made by changing the letter ‘a’ to ‘ā’; this shows that it is derived from the word ‘mada’ in the sense of ‘intoxication,’ as indicated by the word ‘nimmadeti.’ ‘Nimmāneti’ means ‘those without conceit.’ The meaning is: ‘If I were to ask about the clan, that would be good.’ Desiring to make it clear, he spoke three times in a loud voice. But ‘Why did he speak?’ is a question about the reason for speaking thus, even though he knew of the impurity. The name itself, which has become the clan name, is intended, not a separate clan; thus the commentator says: ‘mātāpettika means belonging to the mother and father.’ For a clan name is to be received from the father, thus it is paternal, not maternal-and-paternal; indeed, among brahmins, marriage with one of the same clan is not desired. However, a clan name is established by birth—not an artificial one or a name based on a quality—and since birth is related to both parents, it is maternal-and-paternal, not merely paternal. ‘Nāmagotta’ means the name that has become the clan name, not an artificial one or one based on a quality, because it is stated with the adjective placed after, as in ‘agyāhito.’ And that very name, because it has come down by way of lineage, is also the clan; thus it is ‘nāmagotta.’ Therein, the designation of the name ‘Kaṇhāyano’ is established; referring to this, the commentator said: ‘a name by way of convention.’ But this name has come down in that family by way of family lineage, starting from the sage Kaṇha; it is not established only in this one. Therefore, it was stated ‘a clan by way of lineage.’ The etymological meaning of the word ‘gotta’ has already been stated before.

‘‘Anussarato’’ti ettha na kevalaṃ anussaraṇamattaṃ adhippetaṃ, atha kho kulasuddhivīmaṃsanavasenevāti āha ‘‘kulakoṭiṃ sodhentassā’’ti, kulaggaṃ visodhentassāti attho. ‘‘Ayyaputtā’’ti ettha ayyasaddo ayyiraketi vuttaṃ ‘‘sāmino puttā’’ti. Catūsu dāsīsu [Pg.255] disā okkākarañño antojātadāsī. Tenāha ‘‘gharadāsiyā putto’’ti. Ettha ca yasmā ambaṭṭho jātiṃ nissāya mānathaddho, na ca tassa yāthāvato jātiyā avibhāvitāya mānaniggaho karīyati, akate ca mānaniggahe mānavasena ratanattayaṃ aparajjhissati, kate pana mānaniggahe aparabhāge ratanattaye pasīdissati, na cedisī vācā pharusavācā nāma hoti cittassa saṇhabhāvato. Majjhimapaṇṇāsake abhayasuttañca (ma. ni. 2.83) ettha nidassanaṃ. Keci ca janā kakkhaḷāya vācāya vuttā agginā viya lohādayo mudubhāvaṃ gacchanti, tasmā bhagavā ambaṭṭhaṃ nibbisevanaṃ kattukāmo ‘‘ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyāna’’nti avoca.

“Anussarato”: Here, not mere recollection is intended, but rather recollection by way of investigating the purity of the clan. Thus it is said, “of one purifying the clan’s extremity,” which means “of one purifying the clan’s summit.” “Ayyaputtā”: Here the word “ayya” is used in the sense of “master,” thus it is said, “sons of the master.” Among the four kinds of female slaves, Disā of King Okkāka was a slave born in the house. Therefore he said, “son of a household slave-woman.” And here, because Ambaṭṭha was proud and stubborn on account of his birth, his pride could not be subdued unless his birth was revealed as it truly was. If his pride were not subdued, he would, on account of that pride, offend against the Three Jewels. But with his pride subdued, he would later gain confidence in the Three Jewels. Such speech is not called harsh speech, because of the subtlety of the mind. The Abhayasutta in the Majjhima Paṇṇāsa (MN 58) is an example here. And some people, when spoken to with harsh speech, become soft, just as metals and so on become soft by fire. Therefore the Blessed One, wishing to render Ambaṭṭha free from the poison of conceit, said: “The Sakyans are sons of masters; you are the son of a slave-woman of the Sakyans.”

‘‘Idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī’’tiādīsu (pārā. 195) viya dahasaddo dhāraṇattho, dhāraṇañcettha pubbapurisavasena saññāpananti āha ‘‘okkāko no pubbapuriso’’tiādi. Dahasaddañhi bhasmīkaraṇe, dhāraṇe ca icchanti saddavidū. Pabhā niccharatīti pabhassaraṃ hutvā nikkhamati tathārūpena puññakammena dantānaṃ pabhassarabhāvato.

As in such passages as: “Here, a certain evil monk, having mastered the Dhamma and Vinaya proclaimed by the Tathāgata, holds it for himself,” the word “daha” has the meaning of “holding.” And here “holding” is a designation by way of the ancestors; thus it is said: “Okkāka was our ancestor,” and so on. For experts in grammar accept that the word “daha” means both “reducing to ashes” and “holding.” “Light radiates forth” means it issues forth having become brilliant, because of the brilliant nature of the teeth due to such meritorious action.

Teti jeṭṭhakumāre. Paṭhamakappikānanti paṭhamakappassa ādikāle nibbattānaṃ. Kirasaddena cettha anussavatthena, yo vuccamānāya rājaparamparāya kesañci matibhedo, taṃ ulliṅgeti. Anussavavacaneneva hi ananussuto uttaravihāravāsiādīnaṃ matibhedo nirākarīyatīti. Mahāsammatassāti aggaññasutte vakkhamānanayena ‘‘ayaṃ no rājā’’ti mahājanena sammannitvā ṭhapitattā ‘‘mahāsammato’’ti evaṃ sammatassa. Yaṃ sandhāya vadanti –

“Te” means the eldest princes. “Paṭhamakappikānaṃ” means of those who arose at the beginning of the first aeon. And here, by the word “kira” (reportedly), which has the meaning of tradition, whatever difference of opinion there is among certain teachers regarding the royal lineage being described, it indicates that. For by the very word expressing tradition, the difference of opinion of those who have not heard the tradition, such as the teachers who are dwellers of the Uttaravihāra, is rejected. “Mahāsammatassa” means of the one so designated because, in the way that will be described in the Aggañña Sutta, he was established by the great populace who agreed, “This shall be our king,” and thus he was designated “Mahāsammata” (the Great Elect). Referring to whom, they say:

‘‘Ādiccakulasambhūto, suvisuddhaguṇākaro;

Mahānubhāvo rājāsi, mahāsammatanāmako.

“Born of the solar clan, a mine of perfectly pure virtues; a king of great power he was, named Mahāsammata.

Yo cakkhubhūto lokassa, guṇaraṃsisamujjalo;

Tamonudo virocittha, dutiyo viya bhāṇumā.

He who became the eye of the world, resplendent with rays of virtue, a dispeller of darkness, he shone like a second sun.

Ṭhapitā [Pg.256] yena mariyādā, loke lokahitesinā;

Vavatthitā sakkuṇanti, na vilaṅghayitu janā.

By him, the seeker of the world's welfare, well-defined boundaries were established in the world; people are not able to transgress them.

Yasassinaṃ tejassinaṃ, lokasīmānurakkhakaṃ;

Ādibhūtaṃ mahāvīraṃ, kathayanti ‘manū’ti ya’’nti. (dī. ni. ṭī. 1.267);

Him who is glorious, majestic, protector of the world's boundary, the first being, the great hero, people call ‘Manu.’”

Tassa ca puttapaputtaparamparaṃ sandhāya evaṃ vadanti –

And concerning his lineage of sons and grandsons, they say thus:

‘‘Tassa putto mahātejo, rojo nāma mahīpati;

Tassa putto vararojo, pavaro rājamaṇḍale.

“His son was the earth-lord of great majesty, named Roja; his son was Vararoja, excellent in the circle of kings.

Tassāsi kalyāṇaguṇo, kalyāṇo nāma atrajo;

Rājā tassāsi tanayo, varakalyāṇanāmako.

His son was Kalyāṇa, of good virtue; his son, the king, was named Varakalyāṇa.

Tassa putto mahāvīro, mandhātā kāmabhoginaṃ;

Aggabhūto mahindena, aḍḍharajjena pūjito.

His son was the great hero Mandhātā, foremost among those who enjoy sensual pleasures, honored by Mahinda with half a kingdom.

Tassa sūnu mahātejo, varamandhātunāmako;

‘Uposatho’ti nāmena, tassa putto mahāyaso.

His son, of great majesty, was named Varamandhātu; his son, of great fame, was named Uposatha.

Varo nāma mahātejo, tassa putto mahāvaro;

Tassāsi upavaroti, putto rājā mahābalo.

His son was the king named Varo, of great majesty and great excellence; his son was the king named Upavaro, of great strength.

Tassa putto maghadevo, devatulyo mahīpati;

Caturāsīti sahassāni, tassa puttaparamparā.

His son was Maghadeva, an earth-lord like a deva; his line of descendants numbered eighty-four thousand.

Tesaṃ pacchimako rājā, ‘okkāko’iti vissuto;

Mahāyaso mahātejo, akhuddo rājamaṇḍale’’ti. (dī. ni. ṭī. 1.267);

The last king of them was renowned as ‘Okkāka’; of great fame, of great majesty, not insignificant in the circle of kings.”

Idaṃ aṭṭhakathānuparodhavacanaṃ. Yaṃ pana dīpavaṃse vuttaṃ –

This statement is not in conflict with the commentary. But what is said in the Dīpavaṃsa is:

‘‘Paṭhamābhisitto rājā, bhūmipālo jutindharo;

Mahāsammato nāmena, rajjaṃ kāresi khattiyo.

“The first anointed king, protector of the earth, bearer of glory, was the khattiya named Mahāsammata, who ruled the kingdom.

Tassa putto rojo nāma, vararojo ca khattiyo;

Kalyāṇo varakalyāṇo, uposatho mahissaro.

His son was named Roja, and Vararoja the khattiya; Kalyāṇa, Varakalyāṇa, and Uposatha, the great lord.

Mandhātā [Pg.257] sattamo tesaṃ, catudīpamhi issaro;

Varo upavaro rājā, cetiyo ca mahissaro’’tiādi.

Mandhātā was the seventh of them, lord over the four continents; King Varo, Upavaro, and Cetiya the great lord,” and so on.

Yañca mahāvaṃsādīsu vuttaṃ –

And what is said in the Mahāvaṃsa and other chronicles is:

‘‘Mahāsammatarājassa, vaṃsajo hi mahāmuni;

Kappādismiṃ rājāsi, mahāsammatanāmako.

“The great sage was indeed a descendant of King Mahāsammata; at the beginning of the aeon, he was the king named Mahāsammata.

Rojo ca vararojo ca, tathā kalyāṇakā duve;

Uposatho ca mandhātā, varako pavarā duve’’tiādi.

Roja and Vararoja, likewise the two Kalyāṇas; Uposatha and Mandhātā, and the two, Varaka and Upavara,” and so on.

Sabbametaṃ yebhuyyato aṭṭhakathāvirodhavacanaṃ. Aṭṭhakathāyañhi mandhāturājā chaṭṭho vutto, maghadevarājā ekādasamo, tassa ca puttaparamparāya caturāsītisahassarājūnaṃ pacchimako okkākarājā, tesu pana mandhāturājā sattamo vutto, maghadevarājā anekesaṃ rājasahassānaṃ pacchimako, tassa ca puttaparamparāya anekarājasahassānaṃ pacchimako okkākarājāti evamādinā anekadhā virodhavacanaṃ aṭṭhakathāyaṃ nirākaroti. Nanu avocumha ‘‘kirasaddena cettha anussavatthena, yo vuccamānāya rājaparamparāya kesañci matibhedo, taṃ ulliṅgetī’’ti. Tesaṃ pacchatoti maghadevaparamparābhūtānaṃ kaḷārajanakapariyosānānaṃ caturāsītikhattiyasahassānaṃ aparabhāgeti yathānussutaṃ ācariyena vuttaṃ. Dīpavaṃsādīsu pana ‘‘kaḷārajanakarañño puttaparamparāya anekakhattiyasahassānaṃ pacchimako rājā sujāto nāma, tassa putto okkāko rājā’’ti vuttaṃ. Maghadevaparamparāya anekasahassarājūnaṃ aparabhāge paṭhamo okkāko nāma rājā ahosi, tassa paramparābhūtānaṃ pana anekasahassarājūnaṃ aparabhāge dutiyo okkāko nāma rājā ahosi, tassapi paramparāya anekasahassarājūnaṃ aparabhāge tatiyo okkāko nāma rājā ahosi. Taṃ sandhāyāha ‘‘tayo okkākavaṃsā ahesu’’ntiādi.

All this is for the most part a statement contradicting the commentary. For in the commentary, King Mandhātu is said to be the sixth, King Maghadeva the eleventh, and the last of the eighty-four thousand kings in his line of descendants was King Okkāka. But in those other accounts, King Mandhātu is said to be the seventh, King Maghadeva the last of many thousands of kings, and in his line of descendants, the last of many thousands of kings was King Okkāka. Thus, in many ways, the commentary refutes the contradictory statement. Did we not say: 'By the word 'kira,' meaning 'reportedly,' it hints at any divergence of opinion regarding the royal lineage being recounted'? 'After them' means in the later part of the eighty-four thousand khattiyas who were the lineage of Maghadeva ending with Kaḷārajanaka; this was stated by the teacher according to what was heard in succession. However, in the Dīpavaṃsa and other texts, it is said: 'The last king of the many thousands of khattiyas in the lineage of King Kaḷārajanaka was named Sujāta, and his son was King Okkāka.' In the later period of the lineage of Maghadeva, among many thousands of kings, the first king was named Okkāka. In the later period of his lineage, among many thousands of kings, the second king was named Okkāka. And in the later period of his lineage, among many thousands of kings, the third king was named Okkāka. Referring to this, the commentator said: 'There were three Okkāka lineages,' and so on.

Jātiyā pañcamadivase nāmakammādimaṅgalaṃ lokāciṇṇanti vuttaṃ ‘‘pañcamadivase alaṅkaritvā’’ti. Sahasā varaṃ adāsinti puttadassanena balavasomanassappatto [Pg.258] turitaṃ avīmaṃsitvā tuṭṭhidāyavasena varaṃ adāsiṃ ‘‘yaṃ icchasi, taṃ gaṇhāhī’’ti. Sāti jantukumāramātā. Rajjaṃ pariṇāmetuṃ icchatīti mama varadānaṃ antaraṃ katvā imaṃ rajjaṃ pariṇāmetuṃ icchati.

It is a worldly custom that the naming ceremony and other auspicious rites are on the fifth day after birth; thus it is said: 'on the fifth day, having adorned him.' 'He rashly gave a boon' means that, filled with strong joy at seeing his son, he quickly and without reflection gave a boon as a gift of his pleasure, saying: 'Take whatever you wish.' 'Sā' means the mother of Prince Jantu. 'She wishes to transfer the kingdom' means she wishes to transfer this kingdom, taking the opportunity of my granting of a boon.

Rajjaṃ kāressantīti rājabhāvaṃ mahājanena mahājanaṃ vā kārāpessanti. Nappasaheyyāti nivāsatthāya pariyatto na bhaveyya.

'They will make a kingdom' means they will have the populace establish kingship, or they will have the populace made into a kingdom. 'It would not suffice' means it would not be sufficient for a dwelling place.

Kaḷāravaṇṇatāya kapilabrāhmaṇo nāma ahosi. Nikkhammāti gharāvāsato kāmehi ca nikkhamitvā. Sāko nāma sabbasāramayo rukkhaviseso, yena pāsādādi karīyate, taṃsamudāyabhūte vanasaṇḍeti attho. Bhūmiyā pavattaṃ bhummaṃ, taṃ guṇadosaṃ jāleti joteti, taṃ vā jalati jotati pākaṭaṃ bhavati etāyāti bhummajālā. Heṭṭhā cāti ettha ca-saddena ‘‘asītihatthe’’ti idamanukaḍḍhati. Etasmiṃ padeseti sākavanasaṇḍamāha. Khandhapantivasena dakkhiṇāvaṭṭā. Sākhāpantivasena pācīnābhimukhā. Tehīti migasūkarehi, maṇḍūkamūsikehi ca. Teti sīhabyagghādayo sappabiḷārā ca.

There was a brahmin named Kapila because of his dark complexion. 'Nikkhammā' means having gone forth from the household life and from sensual pleasures. 'Sāko' is a special kind of tree, made entirely of heartwood, from which palaces and so forth are made; the meaning here is a dense forest composed of such trees. 'Bhūmiyā pavattaṃ bhummaṃ' is that which occurs on the earth; 'bhummajālā' is that which illuminates or reveals its qualities and faults, or by which it glows, shines, or becomes manifest. In 'Heṭṭhā cāti' (and below), the word 'ca' (and) draws in 'asītihatthe' (eighty cubits). 'Etasmiṃ padese' (in this place) refers to the grove of saka trees. By way of rows of trunks, they turned to the right. By way of rows of branches, they faced eastward. 'Tehī' refers to deer and boars, and frogs and mice. 'Te' refers to lions, tigers, and so forth, and snakes and cats.

Etthāti evaṃ māpiyamāne nagare. Tumhākaṃ purisesu pariyāpannaṃ ekekampi purisaṃ paccatthikabhūtaṃ aññaṃ purisasatampi purisasahassampi abhibhavituṃ na sakkhissatīti yojanā. Cakkavattibalenāti cakkavattibalabhāvena. Atiseyyoti ativiya uttamo bhaveyya. Kapilassa isino vasanaṭṭhānattā kapilavatthu.

'Etthāti' means in the city being thus created. The explanation is: a hundred or a thousand other men who have become enemies will not be able to overcome even a single man included among your men. 'Cakkavattibalenāti' (by the power of a universal monarch) means by virtue of the state of a universal monarch's power. 'Atiseyyoti' (exceedingly superior) means he would be exceedingly supreme. Kapilavatthu, because it was the dwelling place of the sage Kapila.

Nesaṃ santike bhaveyyāti sambandho. Asadisasaṃyogeti jātiyā asadisānaṃ gharāvāsapayoge hetubhūte. Avasesāhi attano attano kaṇiṭṭhāhi.

'Nesaṃ santike bhaveyyāti' (it should be in their presence) is the connection. 'Asadisasaṃyogeti' (in a union with unequals) means because of the engagement in household life with those unequal by birth, which is a cause. The remaining princes engaged in household life with their own respective younger sisters.

Vaḍḍhamānānanti anādare sāmivacanaṃ, anantarāyikāya puttadhītuvaḍḍhanāya vaḍḍhamānesu eva udapādīti attho. Lohitakatāya koviḷārapupphasadisāni. Kuṭṭharogo nāma sāsamasūrīrogā viya yebhuyyena saṅkamanasabhāvoti vuttaṃ ‘‘ayaṃ rogo saṅkamatī’’ti. Upari padarena paṭicchādetvā paṃsuṃ rāsikaraṇena datvā. Nāṭakitthiyo [Pg.259] nāma naccantiyo. Rājabhariyāyo orodhā nāma. Tassāti susirassa. Migasakuṇādīnanti ettha ādisaddena vanacarakapetādike saṅgaṇhāti.

'Vaḍḍhamānānaṃ' is a genitive case in the sense of disrespect; the meaning is that it arose precisely while they were increasing through the birth of sons and daughters without hindrance. Because of being red, they resembled koviḷāra blossoms. The disease called leprosy, like ringworm and smallpox, is mostly of a contagious nature; thus it was said, 'This disease is contagious.' Having covered it above with a plank, and having given dust by making a heap. 'Nāṭakitthiyo' are called dancing women. The king's wives are called 'orodhā.' 'Tassa' means of the hollow tree. Here in 'migasakuṇādīnaṃ,' by the word 'ādi,' it includes forest-dwelling petas and the like.

Tasmiṃ rāmaraññe nisinneti sambandho. Padareti dāruphalake. Khattiyamāyārocanena attano khattiyabhāvaṃ jānāpetvā.

The connection is: 'When that King Rāma was seated.' 'Padare' means on a wooden plank. Having made his own khattiya-status known by declaring the khattiya's illusion.

Mātikanti mātito āgataṃ. Pābhatanti mūlabhaṇḍaṃ, paṇṇākāro vā. Raññoti rāmarājassa jeṭṭhaputtabhūtassa bārāṇasirañño. Tatthāti bārāṇasiyaṃ. Idhevāti himavantapasseyeva. Nagaranti rājadhānībhūtaṃ mahānagaraṃ. Kolarukkho nāma kuṭṭhabhesajjupago eko rukkhaviseso. Byagghapatheti byagghamagge.

'Mātikaṃ' means that which comes from the mother. 'Pābhataṃ' means capital goods, or a gift. 'Rañño' refers to the King of Bārāṇasī, who was the eldest son of King Rāma. 'Tattha' means in Bārāṇasī. 'Idheva' means right in the vicinity of the Himavanta. 'Nagaraṃ' means a great city that is a royal capital. The kolarukkha is a particular kind of tree that serves as medicine for leprosy. 'Byagghapathe' means on the tiger's path.

Mātulāti mātu bhātaro. Kesaggahaṇanti kesaveṇibandhanaṃ. Dussaggahaṇanti vatthassa nivasanākāro. Nhānatitthanti yathāvuttāya pokkharaṇiyā udakanhānatitthaṃ. Idānipi tesaṃ jātisambhedābhāvaṃ dassento ‘‘evaṃ tesa’’ntiādimāha. Āvāho dārikāharaṇaṃ. Vivāho dārikādānaṃ. Tatthāti tesu sakyakoliyesu. Dhātusaddānamanekatthattā samusaddo nivāsatthoti vuttaṃ ‘‘vasantī’’ti. Aggeti upayogatthe bhummavacanaṃ, ādyatthe ca aggasaddo, kiriyāvisesoti ca dasseti ‘‘taṃ agga’’ntiādinā. Yadettha bhagavatā vuttaṃ ‘‘atha kho ambaṭṭha rājā okkāko udānaṃ udānesi ‘sakyā vata bho kumārā, paramasakyā vata bho kumārā’ti, tadagge kho pana ambaṭṭha sakyā paññāyantī’’ti, tadetaṃ saddato, atthato ca sābhāvikanibbacananidassanaṃ ‘‘sakāhi bhaginīhipi saddhiṃ saṃvāsavasena jātisambhedamakatvā kulavaṃsaṃ anurakkhituṃ sakkuṇanti samatthentīti sakyā’’ti teyeva saddaracanāvisesena sākiyā. Yaṃ panetaṃ sakkatanighaṇṭusatthesu vuttaṃ –

"Mātulā" means mother's brothers. "Kesaggahaṇaṃ" means the tying of the hair-braid. "Dussaggahaṇaṃ" means the manner of wearing a garment. "Nhānatitthaṃ" means the bathing place in the water of the aforementioned pond. Now also, wishing to show their absence of intermingling of lineage, he said, "evaṃ tesaṃ," and so on. "Āvāha" is the taking of a maiden. "Vivāha" is the giving of a maiden. "Tattha" refers to those Sakyas and Koliyas. Because root-words have many meanings, the word 'samu' has the meaning of dwelling; therefore, it was said "vasanti." The word "agge" is a locative case in the sense of the accusative. And the word "agga" is used in the sense of 'beginning,' and it modifies a verb; this is shown by "taṃ aggaṃ," and so on. What was said here by the Blessed One, "Then, Ambaṭṭha, King Okkāka uttered an inspired utterance: 'Able indeed, sirs, are the princes! Supremely able indeed, sirs, are the princes!' From that beginning, Ambaṭṭha, the Sakyas are known," that is a natural etymological explanation in terms of both word and meaning: "Because they are able (sakkuṇanti) to protect the lineage without creating an intermingling of lineage by cohabiting with their own sisters, they are called Sakyā." Those very same ones, by a special word formation, are called Sākiyā. But as to what is said in the Sanskrit and Nighaṇṭu treatises—

‘‘Sākarukkhapaṭicchannaṃ, vāsaṃ yasmā purākaṃsu;

Tasmā diṭṭhā vaṃsajāte, bhuvi ‘sakyā’ti vissutā’’ti.

"Because in former times they made their dwelling covered with sāka trees, therefore those born in the lineage are renowned on earth as 'Sakyā'."

Tadetaṃ saddamattaṃ pati asābhāvikanibbacananidassanaṃ ‘‘kapilamunino vasanaṭṭhāne sākavane vasantīti sakyā, sākiyā’’ti ca.

This, relying only on the word, is an indicator of an unnatural etymology: "Because they dwell in the sāka forest, the dwelling place of the sage Kapila, they are called Sakyā, and also Sākiyā."

Kāḷavaṇṇatāya [Pg.260] kaṇho nāmāti vuttaṃ ‘‘kāḷavaṇṇa’’ntiādi. Hanuyaṃ jātā massū, uttaroṭṭhassa ubhosu passesu dāṭhākārena jātā dāṭhikā. Idañca atthamattena vuttaṃ, taddhitavasena pana yathā etarahi yakkhe ‘‘pisāco’’ti samaññā, evaṃ tadā ‘‘kaṇho’’ti, tasmā jātamatteyeva sabyāharaṇena pisācasadisatāya kaṇhoti. Tathāhi vuttaṃ ‘‘yathā kho pana ambaṭṭha etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti, evameva kho ambaṭṭha tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānantī’’tiādi. Tattha pisāco jātoti idāni pākaṭanāmena suviññāpanatthaṃ purimapadasseva vevacanaṃ vuttaṃ. ‘‘Na sakabaḷena mukhena byāharissāmī’’tiādīsu (pāci. 619) viya upasaggavasena saddakaraṇattho harasaddo, puna dutiyopasaggena yutto uccāsaddakaraṇe vattatīti vuttaṃ ‘‘uccāsaddamakāsī’’ti.

Because of his dark complexion, he was named Kaṇha; thus it was said 'kāḷavaṇṇa,' etc. Hair grown on the chin is a beard (massu); hair grown in the manner of fangs on both sides of the upper lip is a mustache (dāṭhikā). And this was said merely for the meaning. But, by way of derivation, just as yakkhas now have the designation 'pisāca,' so then they had the designation 'kaṇha.' Therefore, immediately upon birth, because he spoke and was like a pisāca, he was designated 'Kaṇha.' For it is said: 'Just as now, Ambaṭṭha, people see pisācas and recognize them as ‘pisācas,’ so too in that time, people recognized pisācas as ‘kaṇhas,’’ and so on. There, 'a pisāca is born' was stated as a synonym for the previous term in order to make it easily understood by a name that is now well-known. As in 'I will not speak with my mouth full,' etc., by way of a prefix, the root 'har' has the meaning of making a sound. Again, when joined with a second prefix, it is used in the sense of making a loud sound; therefore it was said, 'he made a loud sound.'

268. Attano upārambhamocanatthāyāti ācariyena, ambaṭṭhena ca attano attano upari pāpetabbopavādassa apanayanatthaṃ. ‘‘Attano’’ti hetaṃ vicchālopavacanaṃ. Paribhindissatīti anatthakāmatāpavedanena paribhedaṃ karissati, pesuññaṃ upasaṃharissatīti vuttaṃ hoti. Atthaviññāpane sādhanatāya vācā eva karaṇaṃ vākkaraṇaṃ niruttinayena, taṃ kalyāṇamassāti kalyāṇavākkaraṇo. Asmiṃ vacaneti ettha tasaddena kāmaṃ ‘‘cattārome bho gotama vaṇṇā’’tiādinā (dī. ni. 1.266) ambaṭṭhena heṭṭhā vutto jātivādo parāmasitabbo hoti, tathāpesa jātivādo vede vuttavidhināyeva tena paṭimantetabbo, tasmā paṭimantanahetubhāvena pasiddhaṃ vedattayavacanameva parāmasitabbanti dassetuṃ vuttaṃ ‘‘attanā uggahite vedattayavacane’’ti. Idāni ‘‘porāṇaṃ kho pana te ambaṭṭha mātāpettika’’ntiādinā bhagavatā vuttavacanassapi parāmasanaṃ dassento ‘‘etasmiṃ vā dāsiputtavacane’’ti āha. Apica paṭimantetunti ettha paṭimantanā nāma pañhāvissajjanā, uttarikathanā vā, tasmā atthadvayānurūpaṃ tabbisayassa ta-saddena parāmasanaṃ dassetīti daṭṭhabbaṃ.

268. "Attano upārambhamocanatthāya" means for the purpose of removing the blame that would be brought upon themselves by both the teacher and Ambaṭṭha. This word "attano" is a statement indicating elision. "Paribhindissati" means he will cause division by making known his desire for what is not beneficial; it means he will resort to slander. Because it is the means for making the meaning known, speech itself is the instrument (karaṇaṃ), which becomes vākkaraṇaṃ by way of etymology; he who has that good speech is kalyāṇavākkaraṇo. In this statement, by the word 'ta-', the caste-based argument previously made by Ambaṭṭha—"These four, Master Gotama, are the castes," etc.—should be referred to. Nevertheless, that caste-based argument should be countered by him only with the method stated in the Vedas. Therefore, to show that the threefold Vedic speech, which is well-known as the basis for countering, should be referred to, it was said, "in the threefold Vedic speech learned by oneself." Now, showing the reference also to the statement made by the Blessed One, "But, Ambaṭṭha, your ancient maternal and paternal lineage...," etc., he said, "or in this statement about the slave's son." Moreover, here in "paṭimantetuṃ," 'paṭimantanā' means answering a question, or a further statement. Therefore, it should be seen that it shows the reference by the word 'ta-' to the subject matter that is in accordance with the twofold meaning.

269. Tāvāti mantanāya paṭhamameva, akatāya eva mantanāyāti vuttaṃ hoti. Dujjānāti dubbiññeyyā, paṭhamameva sīsamukkhipituṃ asamatthanato[Pg.261], jātiyā ca dubbiññeyyattā, aṭṭassa ca dukkaraṇato ambaṭṭho sayameva mocetūti adhippāyo. Attanāva sakyesu ibbhavādanipātanena attano upari pāpuṇanaṃ sandhāya ‘‘attanā baddhaṃ puṭaka’’nti vuttaṃ, attanāva baddhaṃ puṭoḷinti attho.

269. 'Tāvāti' means: only at the very beginning of the discussion; that is to say, only before the discussion was made. 'Dujjānāti' means: difficult to know. Because at the very beginning he was unable to lift his head, and because of the difficulty of knowing his lineage, and because of the difficulty of making his case, the intention is: 'Let Ambaṭṭha free himself.' With reference to the consequence falling upon himself by his own act of casting the accusation of being menials upon the Sakyans, it was said, 'a bundle bound by oneself'; the meaning is, a bundle bound by oneself.

270. Dhammo nāma kāraṇaṃ ‘‘dhammapaṭisambhidā’’tiādīsu (vibha. 718 ādayo) viya, dhammena saha vattatīti sahadhammo, so eva sahadhammikoti āha ‘‘sahetuko’’tiādi, pariyāyavacanametaṃ. Janako vā hetu, upatthambhako kāraṇaṃ. Aññena aṭṭhānagatena aññaṃ aṭṭhānagataṃ vacanaṃ. Tenāha ‘‘yo hī’’tiādi.

270. 'Dhamma' is called 'cause', as in 'dhammapaṭisambhidā', etc. That which occurs together with a cause is 'sahadhammo'; that very thing is 'sahadhammiko'. Therefore, the teacher said 'sahetuko', etc. This is a synonymous term. Alternatively, a generating cause is 'hetu'; a supporting cause is 'kāraṇaṃ'. One statement not pertaining to the matter is explained by another statement not pertaining to the matter. Therefore, he said, 'yo hī', etc.

Tatoti dvikkhattuṃ codanāto paraṃ, tatiyacodanāya anāgatāya eva pakkamissāmīti vuttaṃ hoti.

'Tatoti' means: after being urged twice, 'I will depart even before the third urging arrives'—this is what is meant.

271. Pūjitabbato sakko devarājā yakkho nāma. Yo aggissa pakativaṇṇo, tena samannāgatanti vuttaṃ ‘‘ādittanti aggivaṇṇa’’nti. Kandalo nāma pupphūpagarukkhaviseso, yassa setaṃ pupphaṃ pupphati, makuḷampissa setavaṇṇaṃ dāṭhākāraṃ hoti. Virūparūpanti viparītarūpasaṇṭhānaṃ.

271. Because he is to be worshipped, Sakka, king of the devas, is called a 'yakkha'. Because he is endowed with whatever is the natural color of fire, the explanation was given: 'ādittanti aggivaṇṇaṃ' ('blazing' means 'fire-colored'). A 'kandala' is a special kind of tree that comes to flowering, for which a white flower blooms; its bud, too, is white and has the shape of a tusk. 'Virūparūpanti' means a distorted and terrifying form and shape.

Aṭṭhamasattāhe ajapālanigrodhamūle nisinnassa sabbabuddhassa āciṇṇasamāciṇṇaṃ appossukkataṃ sandhāya ‘‘ahañcevā’’tiādi vuttaṃ. Avattamāneti appaṭipajjamāne, ananuvattamāne vā. Tasmāti tadā tathāpaṭiññātattā. Tāsetvā pañhaṃ vissajjāpessāmīti āgato yathā taṃ mūlapaṇṇāsake āgatassa saccakaparibbājakassa samāgame (ma. ni. 1.357).

With reference to the well-practiced habit of every Buddha—seated at the foot of the Ajapāla Banyan tree in the eighth week—of being unconcerned with teaching, the phrase 'ahañceva', etc., was said. 'Avattamāneti' means: when not practicing, or when not complying. 'Tasmāti' means: because of having promised in such a way at that time. He came, thinking, 'Having frightened him, I will make him answer the question,' just as the yakkha came to the assembly of the wanderer Saccaka, which is mentioned in the Mūlapaṇṇāsaka.

‘‘Bhagavā ceva passati ambaṭṭho cā’’ti ettha itaresamadassane duvidhampi kāraṇaṃ dassento ‘‘yadi hī’’tiādimāha. Hi-saddo kāraṇatthe nipāto. Yasmā agaru, yasmā ca vadeyyuṃ, tasmāti sambandho. Aññesampi sādhāraṇato agaru abhāriyaṃ. Āvāhetvāti mantabalena avhānaṃ katvā. Tassāti ambaṭṭhassa. Antokucchi antaantaguṇādiko. Vādasaṅghaṭṭeti vācāsaṅghaṭṭane. Maññamānoti maññanato. Sambandhadassanañhetaṃ.

Regarding the passage, 'Bhagavā ceva passati ambaṭṭho cā' (Only the Blessed One sees, and Ambaṭṭha), wishing to show the twofold reason for the others not seeing, he said, 'yadi hi', etc. The word 'hi' is a particle in the sense of 'reason'. The connection should be made thus: 'Because (yasmā) it would be disrespectful (agaru), and because (yasmā ca) they might say..., therefore (tasmā).' Because of being common to others as well, it would be disrespectful and not serious (agaru abhāriyaṃ). 'Āvāhetvāti' means: having summoned by the power of a mantra. 'Tassāti' means: of Ambaṭṭha. 'Antokucchi' means inside the belly: the large intestine, small intestine, etc. 'Vādasaṅghaṭṭeti' means: in the joining of speech. 'Maññamānoti' means: from thinking. This word shows the connection.

272. Tāṇaṃ gavesamānoti ‘‘ayameva samaṇo gotamo ito bhayato mama tāyako’’ti bhagavantaṃyeva ‘‘tāṇa’’nti pariyesanto[Pg.262], upagacchantoti vuttaṃ hoti. Sesapadadvayepi eseva nayo. Tāyatīti yathūpaṭṭhitabhayato pāleti. Tenāha ‘‘rakkhatī’’ti, kattusādhanametaṃ. Nilīyatīti yathūpaṭṭhiteneva bhayena upadduto nilīno hoti, adhikaraṇasādhanametaṃ. Sarasaddo hiṃsane, tañca viddhaṃsanameva adhippetanti vuttaṃ ‘‘bhayaṃ hiṃsati viddhaṃsetī’’ti, kattusādhanametaṃ.

272. 'Tāṇaṃ gavesamāno' means: thinking, 'This ascetic Gotama alone is my protector (tāyako) from this fear,' he seeks and approaches the Blessed One alone as his 'protector' (tāṇaṃ)—this is what is said. This same method should be understood for the remaining two phrases. 'Tāyati' means: he protects (pāleti) from whatever fear has arisen. Therefore, the Teacher said, 'rakkhati' (he protects); this is an agentive derivation. 'Nilīyati' means: oppressed by the very fear that has arisen, it becomes a place of hiding (nilīno hoti); this is a locative derivation. The root 'sar' is in the sense of harming (hiṃsane), and by that, destruction itself is intended. Therefore it was said, 'it harms, it destroys fear' (bhayaṃ hiṃsati viddhaṃseti); this is an agentive derivation.

Ambaṭṭhavaṃsakathāvaṇṇanā

The Exposition of the Story of the Ambaṭṭha Lineage

274. Gaṅgāya dakkhiṇatoti gaṅgāya nāma nadiyā dakkhiṇadisābhāge. Brāhmaṇatāpasāti brahmakulino tāpasā. Saraṃ vā sattiādayo vā parassa upari khipitukāmassa mantānubhāvena hatthaṃ na parivattati, hatthe pana aparivattante kuto āvudhaṃ parivattissatīti tathā aparivattanaṃ sandhāya ‘‘āvudhaṃ na parivattatī’’ti vuttaṃ. Bhadraṃ bhoti sampaṭicchanaṃ, sādhūti attho. Dhanunā khittasarena agamanīyaṃ sasambhārakathānayena ‘‘dhanu agamanīya’’nti vuttaṃ yathā ‘‘dhanunā vijjhati, cakkhunā passatī’’ti. Ambaṭṭhaṃ nāma vijjanti sattānaṃ sarīre abbhaṅgaṃ ṭhapetīti ambaṭṭhā niruttinayena, evaṃladdhanāmaṃ mantavijjanti attho. Yato ambaṭṭhā vijjā etasmiṃ atthīti katvā kaṇho isi ‘‘ambaṭṭho’’ti paññāyittha, tabbaṃsajātatāya panāyaṃ māṇavo ‘‘ambaṭṭho’’ti voharīyati. So kira ‘‘kathaṃ nāmāhaṃ disāya dāsiyā kucchimhi nibbatto’’ti taṃ hīnaṃ jātiṃ jigucchanto ‘‘handāhaṃ yathā tathā imaṃ jātiṃ sodhessāmī’’ti niggato. Tena vuttaṃ ‘‘idāni me manorathaṃ pūressāmī’’ti. Ayañhissa manoratho – vijjābalena rājānaṃ tāsetvā tassa dhītaraṃ laddhakālato paṭṭhāya myāyaṃ dāsajāti sodhitā bhavissatīti.

274. 'To the south of the Gaṅgā' means in the southern region of the river named Gaṅgā. 'Brahmin ascetics' means ascetics of brahmin families. For one who wishes to throw a dart or a spear or the like at another, by the power of the mantra, the hand does not turn back. Moreover, when the hand does not turn back, how then would the weapon turn back? Thus, referring to this inability to turn back, it is said, 'the weapon does not turn back.' 'Bhadraṃ bho' is an expression of acceptance, meaning 'good.' The phrase 'the bow is unapproachable' is said by way of speaking of its accessories, referring to an arrow shot from a bow being unapproachable, just as it is said, 'one shoots with a bow, one sees with the eye.' The knowledge named Ambaṭṭha is so called because, by way of etymology, it places a striking object in the bodies of beings; the meaning is the mantra-knowledge that has thus obtained its name. Because this Ambaṭṭha knowledge exists in him, the sage Kaṇha became known as 'Ambaṭṭha.' Furthermore, due to being born in that lineage, this young man is called 'Ambaṭṭha.' It is said that he, thinking, 'How is it that I was born in the womb of the slave-woman Disā?', and being disgusted with that low birth, set out, having resolved, 'Come now, I shall purify this birth by whatever means necessary.' Therefore it was said, 'Now I shall fulfill my heart's desire.' And this was his heart's desire: 'Having intimidated King Okkāka by the power of my knowledge, from the time I obtain his daughter, this slave-birth of mine will be purified.'

Seṭṭhamanteti seṭṭhabhūte vedamante. Ko nu kiṃ kāraṇā dāsiputto samāno maddarūpiṃ dhītaraṃ yācatīti attho. Khurati chindati, khuraṃ vā pāti pivatīti khurappo, khuramassa agge appīyati ṭhapīyatīti vā khurappo, saro. Mantānubhāvena rañño bāhukkhambhamattaṃ jātaṃ, tena pana bāhukkhambhena ‘‘ko jānāti, kiṃ bhavissatī’’ti rājā bhīto ussaṅkī utrasto ahosi. Tathā ca vuttaṃ ‘‘bhayena vedhamāno aṭṭhāsī’’ti.

'The best mantra' means the Veda-mantra which has become the best. The meaning is: 'For what reason does he, being the son of a slave-woman, ask for the daughter of lovely form?' An arrow (`saro`) is called a `khurappo` because it cuts (`khurati`), or because it drinks (`pāti`) a razor (`khuraṃ`); alternatively, it is called a `khurappo` because a razor (`khuraṃ`) is placed (`appīyati`) at its tip. By the power of the mantra, the king's arm became rigid like a pillar. Furthermore, because of that pillar-like arm, the king became frightened, apprehensive, and terrified, thinking, 'Who knows what will happen?' And so it was said: 'Trembling with fear, he stood.'

Sarabhaṅgajātake [Pg.263] (jā. 2.17.52) āgatānaṃ daṇḍakīrājādīnaṃ pacchā okkākarājā ahosi, tesaṃ pavatti ca sabbattha cirakālaṃ pākaṭāti āha ‘‘daṇḍakīrañño’’tiādi. Aparaddhassa daṇḍakīrañño, aparaddho nāḷikero, ajjuno cāti sambandho. Satipi vālukādivasse āvudhavasseneva vināsoti vuttaṃ ‘‘āvudhavuṭṭhiyā’’ti. ‘‘Ayampi īdiso mahānubhāvo’’ti maññamānā evaṃ cintayantā bhayena avocunti daṭṭhabbaṃ.

In the Sarabhaṅga Jātaka, King Okkāka came after King Daṇḍakī and others who are mentioned there, and their story was well-known everywhere for a long time; therefore, the Teacher said 'of King Daṇḍakī,' and so on. The connection should be made thus: of King Daṇḍakī who had transgressed against the sage Kisavaccha; and Nāḷikera who had transgressed against five hundred sages; and Ajjuna who had transgressed against the sage Aṅgīrasa. Although there was a rain of sand and so on, the destruction was by a rain of weapons alone; therefore, it was said, 'by a shower of weapons.' It should be understood that the ministers, thinking, 'This one, too, is of such great power,' and contemplating thus, spoke out of fear.

Undriyissatīti bhindiyissati. Kammarūpañhetaṃ ‘‘pathavī’’ti kammakattuvasena vuttattā yathā ‘‘kusulo bhijjatī’’ti. Tenāha ‘‘bhijjissatī’’ti. Thusamuṭṭhīti palāsamuṭṭhi, bhusamuṭṭhi vā. Kasmāti āha ‘‘sarasanthambhanamatte’’tiādi.

'Undriyissati' means 'it will be split apart.' For this is a verb in the active voice with a passive sense (`kammarūpa`), because it was spoken of as 'earth' by way of an agent-as-object (`kammakattā`), just as in 'the granary breaks' (`kusulo bhijjati`). Therefore, he said, 'it will be broken' (`bhijjissati`). 'Thusamuṭṭhi' means a handful of chaff, or a tight fist. As to why he spoke falsely, the commentator said, 'merely for stopping the arrow,' and so on.

Bhītatasitā bhayavasena chambhitasarīrā uddhaggalomā honti haṭṭhalomā, abhītatasitā pana bhayupaddavābhāvato acchambhitasarīrā patitalomā honti ahaṭṭhalomā, khemena sotthinā tiṭṭhanti, tāya pana patitalomatāya tassa sotthibhāvo pākaṭo hotīti phalena kāraṇaṃ vibhāvetuṃ pāḷiyaṃ ‘‘pallomo’ti vuttanti dasseti ‘‘pannalomo’’tiādinā. Niruttinayena padasiddhi yathā taṃ bhayabheravasutte ‘‘bhiyyo pallomamāpādiṃ araññe vihārāyā’’ti (ma. ni. 1.36 ādayo). Idanti osānavacanaṃ. ‘‘Sace me rājā taṃ dārikaṃ dasseti, kumāro sotthi pallomo bhavissatī’’ti paṭiññākaraṇaṃ pakaraṇatoyeva pākaṭaṃ. Tenāti kaṇhena. Manteti bāhukkhambhakamantassa paṭippassambhakavijjāsaṅkhāte mante. Evarūpānañhi bhayupaddavakarānaṃ mantānaṃ ekaṃseneva paṭippassambhakamantāhonti yathā taṃ kusumārakavijjādīnaṃ. Parivattiteti pajappite. Attano dhītuyā apavādamocanatthaṃ taṃ adāsaṃ bhujissaṃ karoti. Tassā anurūpe issariye ṭhapanatthaṃ uḷāre ca naṃ ṭhāne ṭhapesi. Ekena pakkhenāti mātupakkhena. Karuṇāyanto samassāsanatthaṃ āha, na pana uccākulīnabhāvadassanatthaṃ. Tenāha ‘‘atha kho bhagavā’’tiādi.

Those who are frightened and terrified, due to fear, have rigid bodies and their hair stands on end; their hair is bristling. But those who are not frightened and terrified, due to the absence of fear and danger, have non-rigid bodies and their hair lies flat; their hair is not bristling. They stand in safety and well-being. Furthermore, by that state of having hair lying flat, his state of well-being becomes evident. To make the cause clear by means of the result, the commentator, with the words 'pannalomo,' etc., shows that 'pallomo' was said in the Pāḷi. The formation of the word is by way of etymology, as in the Bhayabherava Sutta: 'For dwelling in the forest, I experienced an extreme state of hair lying flat.' This is the concluding statement. The promise, 'If the king gives that girl to me, the prince will be well, with hair lying flat,' is evident from the context itself. 'By that' means by Kaṇha. 'Mante' means the mantra designated as the knowledge that pacifies the arm-stiffening mantra. Indeed, for such mantras that cause fear and danger, there are certainly pacifying mantras, just as for the Kusumāraka-knowledge and so on. 'Parivattite' means when it was recited. To free his own daughter from blame, he made him a freeman, not a slave. To establish her in suitable sovereignty, he also established him in an exalted position. 'By one side' means by the mother's side. The Blessed One spoke out of compassion, for the sake of consolation, not for the sake of showing his high-born status. Therefore, the commentator said, 'Then the Blessed One,' and so on.

Khattiyaseṭṭhabhāvavaṇṇanā

An Exposition on the Superiority of the Khattiya

275. Brāhmaṇesūti vohāramattaṃ, brāhmaṇānaṃ samīpe brāhmaṇehi laddhabbāni āsanādīni labhethāti vuttaṃ hoti. Tena vuttaṃ ‘‘brāhmaṇānaṃ [Pg.264] antare’’ti. Kevalaṃ vedasatthānurūpaṃ paralokagate saddhāya eva kātabbaṃ, na tadaññaṃ kiñci abhipatthentenāti saddhanti nibbacanaṃ dassetuṃ ‘‘matake uddissa katabhatte’’ti vuttaṃ. Maṅgalādibhatteti ettha ādisaddena ussavadevatārādhanādibhatte saṅgaṇhāti. Yaññabhatteti pāpasaññamādivasena katabhatte. ‘‘Pāpasaññamādibhatto bhavissatī’’tiādinā hi aggihomo idha yaññaṃ. Pāhunakānanti atithīnaṃ. Anāgantukānampi pāheṇakabhattaṃ ‘‘pāhuna’’ntveva vuccatīti āha ‘‘paṇṇākārabhatte vā’’ti. Āvaṭaṃ nivāraṇaṃ. Anāvaṭaṃ anivāraṇaṃ. Khattiyabhāvaṃ appatto ubhatosujātābhāvato. Tenāha ‘‘aparisuddho’’ti.

275. The phrase 'among brahmins' (`brāhmaṇesu`) is merely a conventional expression; it means that in the presence of brahmins, one might receive from brahmins seats and other things that are to be received. Therefore, the commentator said, 'among brahmins' (`brāhmaṇānaṃ antare`). To show the etymology of `saddha`—that it should be done purely out of faith, in accordance with the Vedic scriptures, directed towards one who has gone to the next world, and not by one desiring anything else—it was said, 'in the case of food made having directed it towards the dead.' Here, in the phrase 'in the case of food for auspicious occasions, etc.,' the word 'etc.' (`ādi`) includes food for festivals, worship of deities, and so on. 'In the case of food for sacrifice' (`yaññabhatte`) means in the case of food made by way of restraining from evil, etc. Indeed, by such reasoning as 'It will be food for the purpose of restraining from evil, etc.,' the fire-oblation is here called a 'sacrifice' (`yañña`). 'For guests' (`pāhunakānaṃ`) means for visitors (`atithīnaṃ`). Because food sent as a gift even for those who have not come is called `pāhuna`, the commentator said, 'or in the case of food as a gift.' `Āvaṭa` is prevention. `Anāvaṭa` is non-prevention. He has not attained the state of a Khattiya due to the absence of pure birth on both sides. Therefore, the commentator said, 'impure.'

276. Itthiyā vā itthiṃ karitvāti ettha karaṇaṃ nāma kiriyāsāmaññavisayaṃ karabhūdhātūnaṃ atthavasena sabbadhātvantogadhattāti āha ‘‘pariyesitvā’’ti. Khattiyakumārassa bhariyābhūtaṃ brāhmaṇakaññaṃ itthiṃ pariyesitvā gahetvā brāhmaṇānaṃ itthiyā vā khattiyāva seṭṭhā, ‘‘hīnā brāhmaṇā’’ti pāḷimudāharitvā yojetabbaṃ. ‘‘Purisena vā purisaṃ karitvāti etthāpi eseva nayo’’ti (dī. ni. ṭī. 1.276) ācariyena vuttaṃ. Tatthāpi hi khattiyakaññāya patibhūtaṃ brāhmaṇakumāraṃ purisaṃ pariyesitvā gahetvā brāhmaṇānaṃ purisena vā khattiyāva seṭṭhā, hīnā brāhmaṇāti yojanā. Kismiñcideva pakaraṇeti ettha pakaraṇaṃ nāma kāraṇaṃ ‘‘etasmiṃ nidāne etasmiṃ pakaraṇe’’tiādīsu (pāci. 42, 90) viya, tasmā rāgādivasena pakkhalite ṭhāne hetubhūteti attho, taṃ pana atthato aparādhova, so ca akattabbakaraṇanti āha ‘‘kismiñcideva dose’’tiādi. Bhassasaddo bhasmapariyāyo. Bhasīyati niratthakabhāvena khipīyatīti hi bhassaṃ, chārikā. ‘‘Vadhitvā’’ti etassa atthavacanaṃ ‘‘okiritvā’’ti.

276. Here, in the phrase 'or having taken a woman by means of a woman,' the commentator said 'having sought' (`pariyesitvā`) because the term 'doing' (`karaṇa`) has the sphere of general action, for by way of the meaning of the roots `kara` (to do) and `bhū` (to be), it is included within all roots. Having sought and taken a brahmin maiden who has become the wife of a Khattiya prince, it should be connected by citing the Pāḷi: 'By means of a woman of the brahmins, Khattiyas are superior, brahmins are inferior.' It was said by the teacher, 'Here also in the phrase "or having taken a man by means of a man," this is the same method.' Indeed, there also, the connection should be made thus: having sought and taken a brahmin youth who has become the husband of a Khattiya princess, 'By means of a man of the brahmins, Khattiyas are superior, brahmins are inferior.' Here, in 'in some matter' (`kismiñcideva pakaraṇe`), `pakaraṇa` means 'cause,' as in 'on this occasion, in this cause,' etc. Therefore, the meaning is 'in a situation that has become a cause, having lapsed by way of lust, etc.' However, that cause is, in meaning, simply a transgression, and that is the doing of what should not be done. Therefore, the commentator said, 'in some fault,' etc. The word `bhassa` is a synonym for `bhasma` (ash). Indeed, it is `bhassa` because it is thrown down (`bhasīyati`), it is cast away (`khipīyati`) on account of being useless; it means ash (`chārikā`). The word 'having sprinkled' (`okiritvā`) is a word that explains the meaning of 'having killed' (`vadhitvā`).

277. Kammakilesehi janetabbo, tehi vā jāyatīti janito, sveva janeto, manussova. Tathā hi vuttaṃ ‘‘ye gottapaṭisārino’’ti. Tadetaṃ pajāvacanaṃ viya jātisaddavasena bahumhi ekavacananti āha ‘‘pajāyāti attho’’ti. Etasmiṃ janetipi yujjati. Paṭisarantīti gottaṃ paṭicca ‘‘ahaṃ gotamo, ahaṃ kassapo’’tiādinā saraṇaṃ karonti vicinanti.

277. He is to be generated by kamma and the defilements, or he is born from them; therefore, he is called `janita`. That very one is `janeta`, a human being. For so it was said by the Blessed One: 'Those who are mindful of their lineage.' That word (`janeta`), like the word for people (`pajā`), is a singular used for a plural by way of being a word for a class. Therefore, the commentator said, 'The meaning is "of the people" (`pajāyā`).' The meaning 'among these people' (`etasmiṃ jane`) is also suitable. 'They are mindful' (`paṭisaranti`) means that, depending on their lineage, they make recollection and investigate, thinking, 'I am a Gotama,' 'I am a Kassapa,' and so on.

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā.

The Exposition of the First Recitation Section is concluded.

Vijjācaraṇakathāvaṇṇanā

The Exposition of the Discourse on Knowledge and Conduct

278. Imasmiṃ [Pg.265] pana siloke āhariyamāne brahmagarukā saddheyyataṃ āpajjissanti, ambaṭṭho ca ‘‘vijjācaraṇasampanno’’ti padaṃ sutvā vijjācaraṇaṃ pucchissati, evamayaṃ vijjācaraṇaparidīpanī desanā mahājanassa sātthikā bhavissatīti passitvā lokanātho imaṃ silokaṃ sanaṅkumārabhāsitaṃ āharīti imamatthampi vibhāvento ‘‘imāya pana gāthāyā’’tiādimāha. Itarathā hi bhagavāpi asabbaññū parāvassayo bhaveyya, na ca yujjati bhagavato parāvassayatā sammāsambuddhabhāvato. Tenāha ‘‘ahampi hi, ambaṭṭha, evaṃ vadāmī’’tiādi. Brāhmaṇasamaye siddhanti brāhmaṇaladdhiyā pākaṭaṃ. Vakkhamānanayena jātivādādipaṭisaṃyuttaṃ. ‘‘Saṃsanditvāti ghaṭetvā, aviruddhaṃ katvāti attho’’ti (dī. ni. ṭī. 1.277) ācariyenavuttaṃ. Idāni pana potthakesu ‘‘paṭikkhipitvā’’ti pāṭho dissati, so ayuttova. Kasmāti ce? Na hi pāḷiyaṃ brāhmaṇasamayasiddhaṃ vijjācaraṇaṃ paṭikkhipati, tadeva ambaṭṭhena cintitaṃ vijjācaraṇaṃ ghaṭetvā aviruddhaṃ katvā anuttaraṃ vijjācaraṇaṃ desetīti.

278. Furthermore, when this verse is brought forth, those who revere Brahmā will become convinced, and Ambaṭṭha, having heard the phrase 'endowed with knowledge and conduct,' will ask about knowledge and conduct. Thus, seeing that this teaching which clarifies knowledge and conduct will be beneficial to the great multitude, the Lord of the World brought forth this verse spoken by Sanaṅkumāra. To make this meaning clear as well, the Teacher said, 'With this verse...' and so on. For otherwise, the Blessed One would also be not-all-knowing and dependent on another. And for the Blessed One to be dependent on another is not fitting, on account of His state as a Perfectly Self-Enlightened One. Therefore, He said, 'I too, Ambaṭṭha, say thus,' and so on. 'Established in the brahmin tradition' means it is evident in the brahmin doctrine. It is connected with the doctrine of birth and so on, by the method that will be explained. 'Having reconciled' means having connected, having made non-contradictory—this is the meaning,' so it was said by the Teacher. Now, however, in the manuscripts, the reading 'having rejected' is seen, but that is indeed unsuitable. If one asks why, it is because in the Pāḷi the Blessed One does not reject the knowledge and conduct established in the brahmin tradition; rather, having connected that very knowledge and conduct thought of by Ambaṭṭha and having made it non-contradictory, He teaches the unsurpassed knowledge and conduct.

Vādoti laddhi, vacībhedo vā. Tenāha ‘‘brāhmaṇa…pe…ādivacana’’nti. Laddhipi hi vattabbattā vacanameva. Idanti ajjhenajjhāpanayajanayājanādikammaṃ, na vessassa, na khattiyassa, na tadaññesanti atthaṃ ādisaddena saṅgaṇhāti. Sabbatthāti gottavādamānavādesu. Tatthāpi hi gottavādoti gottaṃ ārabbha vādo, kassapassevidaṃ vaṭṭati, na kosiyassātiādivacananti attho. Mānavādoti mānaṃ ārabbha attukkaṃsanaparavambhanavasena vādo, brāhmaṇassevidaṃ vaṭṭati, na suddassātiādivacananti attho. Jātivāde vinibaddhāti jātisannissitavāde paṭibaddhā. Sabbatthāti gottavādavinibaddhādīsu. Gottavādavinibaddhāti hi gottavāde vinibaddhā. Mānavādavinibaddhāti mānavāde vinibaddhā, ye hi brāhmaṇasseva ajjhenajjhāpanayajanayājanādayoti evaṃ attukkaṃsanaparavambhanavasena pavattā, te mānavādavinibaddhā ca honti. Āvāhavivāhavinibaddhāti āvāhavivāhesu vinibaddhā. Ye hi vinibaddhattayavasena ‘‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’’ti evaṃ pavattanakā, te āvāhavivāhavinibaddhā ca hontīti imamatthasesaṃ sandhāya ‘‘esa nayo’’ti [Pg.266] vuttaṃ. Āvāhavivāhavinibaddhabhāvavibhāvanatthañhi ‘‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’’ti pāḷiyaṃ vuttaṃ, tadetaṃ jātivādādīhi tīhi padehi yojetabbaṃ. Āvuttiādinayena hi jātivādādayo dvikkhattumatthadīpakā. Tathā hi ācariyena vuttaṃ ‘‘ye pana āvāhavivāhavinibaddhā, te eva sambandhattayavasena ‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti evaṃ pavattanakā’’ti (dī. ni. ṭī. 1.278).

'Vāda' means a doctrine, or alternatively, a form of speech. Therefore, he said, 'brahmin... and so on... the initial statement.' For a doctrine, because it is something to be spoken, is indeed speech. 'Idaṃ' refers to the act of studying, teaching, sacrificing, and causing sacrifices to be made—it is not for a vessa, not for a khattiya, not for others besides them; this meaning he includes with the word 'ādi' (and so on). 'Sabbattha' (in all respects) refers to the doctrines of lineage and conceit. Therein, 'gottavāda' is a doctrine on account of lineage, meaning statements such as, 'This is suitable only for one of Kassapa's lineage, not for one of Kosiyā's.' 'Mānavāda' is a doctrine on account of conceit, by way of exalting oneself and disparaging others, meaning statements such as, 'This is suitable only for a brahmin, not for a śūdra.' 'Jātivāde vinibaddhā' means they are connected with doctrines based on birth. 'Sabbattha' refers to being connected with the doctrine of lineage, and so on. 'Gottavādavinibaddhā' means they are connected with the doctrine of lineage. 'Mānavādavinibaddhā' means they are connected with the doctrine of conceit. For those doctrines that arise by way of exalting oneself and disparaging others, such as 'studying, teaching, sacrificing, and causing sacrifices to be made are only for a brahmin,' they are also connected with the doctrine of conceit. 'Āvāhavivāhavinibaddhā' means they are connected with giving and taking in marriage. For those doctrines which tend to arise by way of the threefold connection, such as 'Are you worthy of me, or are you not worthy of me?', they are also connected with giving and taking in marriage. Referring to this remaining meaning, it was said, 'This is the method.' Indeed, for the purpose of making clear the state of being connected with giving and taking in marriage, it was said in the Pāḷi, 'Are you worthy of me, or are you not worthy of me?' This should be connected with the three terms: doctrine of birth, and so on. For by the method of repetition, etc., the doctrines of birth and so on clarify the meaning twice. Indeed, thus it was said by the Teacher: 'Those who are connected with giving and taking in marriage are precisely those who, by way of the threefold connection, are prone to [say], "Are you worthy of me, or are you not worthy of me?"'

Nanu pubbe vijjācaraṇaṃ puṭṭhaṃ, kasmā taṃ puna pucchatīti codanaṃ sodhento ‘‘tato ambaṭṭho’’tiādimāha. Tattha yatthāti yassaṃ vijjācaraṇasampattiyaṃ. Brāhmaṇasamayasiddhaṃ sandhāya vuttaṃ. Laggissāmāti olaggā antogadhā bhavissāma. Tatoti tāya vijjācaraṇasampadāya. Avakkhipīti avacāsi. Paramatthato avijjācaraṇāniyeva ‘‘vijjācaraṇānī’’ti gahetvā ṭhito hi paramatthato vijjācaraṇesu vibhajiyamānesu so tato dūrato apanīto nāma hoti. Yatthāti yassaṃ pana vijjācaraṇasampattiyaṃ. Anuttaravijjācaraṇaṃ sandhāya vuttaṃ. Jānanakiriyāyoge kammampi yujjanakiriyāyoge kattāyeva upapanno. Padhānakiriyāpekkhā hi kārakāti vuttaṃ ‘‘ayaṃ no vijjācaraṇasampadā ñātuṃ vaṭṭatī’’ti. Evamīdisesu. Samudāgamatoti ādisamuṭṭhānato.

'Was not knowledge and conduct asked about before? Why does he ask about it again?'—wishing to clear up this charge, the Teacher said, 'Then Ambaṭṭha...' and so on. Therein, 'yattha' means 'in which attainment of knowledge and conduct.' It was said with reference to that which is established by the brahmin doctrine. 'Laggissāma' means 'we will become attached, included within.' 'Tato' means 'from that attainment of knowledge and conduct.' 'Avakkhipi' means 'he spoke disparagingly.' For one who stands holding that which is in ultimate reality not knowledge and conduct as 'knowledge and conduct,' when knowledge and conduct are analyzed in ultimate reality, he is said to be removed far from it. 'Yattha' here means 'in which attainment of knowledge and conduct.' It was said with reference to the unsurpassed knowledge and conduct. In relation to the action of knowing, even the object, in relation to the action of applying, is indeed established as the agent. For case-relations are dependent on the main verb; therefore, it was said, 'This attainment of knowledge and conduct is suitable for us to know.' Thus it should be understood by the wise in such cases. 'Samudāgamato' means 'from the initial arising.'

279. Kāmaṃ caraṇapariyāpannattā caraṇavasena niyyātetuṃ vaṭṭati, ambaṭṭhassa pana asamapathagamanaṃ nivārento sīlavaseneva niyyātetīti imamatthaṃ vibhāvetuṃ ‘‘caraṇapariyāpannampī’’ti vuttaṃ. Brahmajāle (dī. ni. 1.7, 11, 21) vuttanayena khuddakādibhedaṃ tividhaṃ sīlaṃ. Sīlavasenevāti sīlapariyāyavaseneva. Kiñci kiñci sīlanti brāhmaṇānaṃ jātisiddhaṃ ahiṃsanādiyamaniyamalakkhaṇaṃ appamattakaṃ sīlaṃ. Tasmāti tathā vijjamānattā, attani vijjamānaṃ sīlamattampi nissāya laggeyyāti adhippāyo. ‘‘Tattha tattheva laggeyyāti tasmiṃ tasmiṃyeva brāhmaṇasamayasiddhe sīlamatte ‘caraṇa’nti laggeyyā’’ti (dī. ni. ṭī. 1.279) ācariyena vuttaṃ, tadetaṃ aṭṭhakathāyameva sākāravacanassa vuttattā vicāretabbaṃ, adhippāyamattadassanaṃ vā etaṃ. Ayaṃ panettha attho – tattha tattheva laggeyyāti tasmiṃ tasmiṃyeva attani vijjamānasīlamattapaṭisaṃyuttaṭṭhāne ‘‘mayampi caraṇasampannā’’ti laggeyya, tasmā sīlavaseneva niyyātetīti sambandho. Tathāpasaṅgābhāvato pana upari caraṇavaseneva niyyātetīti [Pg.267] dassento ‘‘yaṃ panā’’tiādimāha. Rūpāvacaracatutthajjhānaniddeseneva arūpāvacarajjhānānampi niddiṭṭhabhāvāpattito ‘‘aṭṭhapi samāpattiyo ‘caraṇa’nti niyyātitā’’ti vuttaṃ. Tānipi hi aṅgasamatāya catutthajjhānānevāti. Niyyātitāti ca asesato nīharitvā gahitā, nidassitāti attho. Vipassanāñāṇato panāti ‘‘so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammanīye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmetī’’tiādinā nayena vipassanāñāṇato paṭṭhāya.

279. Indeed, because it is included in conduct, it is suitable to bring it to completion by means of conduct. However, wishing to prevent Ambaṭṭha from going on an uneven path, He brings it to a conclusion solely by means of virtue. In order to clarify this meaning, the words 'even though it is included in conduct' were said. As explained in the Brahmajāla Sutta, virtue is threefold, having divisions such as the minor. 'Solely by means of virtue' means solely by way of the category of virtue. 'Whatever little virtue' refers to the trifling virtue of brahmins, established by birth, characterized by restraints and observances such as non-harming. 'Therefore' means because it exists in that way; the intention is that one should cling, relying even on the mere virtue present in oneself. It was said by the teacher: '“There, one should cling right there” means one should cling to that mere virtue established by the doctrine of the brahmins as “conduct.”' This statement, because a statement with its manner of speech has been said in the commentary itself, should be investigated, or it is a statement that shows only the intention. Herein, this is the meaning: 'There, one should cling right there' means one should cling, in that very place connected with the mere virtue present in oneself, thus: 'We too are endowed with conduct.' Therefore, the connection is that He brings it to a conclusion solely by means of virtue. However, because there is no such occasion, to show that later it is brought to completion by means of conduct, he says 'but whatever,' and so on. Solely by the exposition of the fourth jhāna of the form sphere, because the formless sphere jhānas have also arrived at the state of being expounded, it was said that 'the eight attainments are presented as conduct.' For those too, because of the equality of factors, are indeed the fourth jhāna. And 'presented' means extracted without remainder and taken, that is, shown. As for 'from insight-knowledge': by the method beginning with 'When his mind is thus concentrated, purified, cleansed, unblemished, free from defilements, malleable, workable, steady, and unshakable, he directs and inclines his mind toward knowledge and vision,' it means beginning from insight-knowledge.

Catuapāyamukhakathāvaṇṇanā

An Explanation of the Discourse on the Four Gateways to States of Loss

280. Asampāpuṇantoti ārabhitvāpi sampajjitumasakkonto. Avisahamānoti ārabhitumeva asakkonto. ‘‘Khārī’’ti tāpasaparikkhārassetaṃ adhivacanaṃ, so ca anekabhedoti vibhajitvā dassetuṃ ‘‘araṇī’’tiādi vuttaṃ. Tattha araṇīti heṭṭhimuparimavasena aggidhamanakaṃ araṇīdvayaṃ. Kamaṇḍalūti kuṇḍikā. Sujāti homadabbi. Sujāsaddo hi homakammani habyannādīnamuddharaṇatthaṃ katadabbiyaṃ vattati yathā taṃ kūṭadantasutte ‘‘paṭhamo vā dutiyo vā sujaṃ paggaṇhantāna’’nti (dī. ni. 1.341). Tathā hi imasmiṃyeva ṭhāne ācariyena vuttaṃ ‘‘sujāti dabbī’’ti (dī. ni. ṭī. 1.280). Habyannādīnaṃ sukhaggahaṇatthaṃ jāyatīti hi sujā. Keci pana imamatthamavicāretvā tunnatthameva gahetvā ‘‘sūcī’’ti paṭhanti, tadayuttameva ācariyena tathā avaṇṇitattā. Camati adatīti camaro, migaviseso, tassa vālena katā bījanī cāmarā. Ādisaddena tidaṇḍatighaṭikādīni saṅgaṇhāti. Kucchitena vaṅkākārena jāyatīti kājo yathā ‘‘kālavaṇa’’nti; kacati bhāraṃ bandhati etthāti vā kāco. Duvidhampi hi padamicchanti saddavidū. Khāribharitanti khārīhi paripuṇṇaṃ. Ekena vi-kārena padaṃ vaḍḍhetvā ‘‘khārivividha’’nti paṭhantānaṃ vāde samuccayasamāsena atthaṃ dassento ‘‘ye panā’’tiādimāha.

280. 'Not attaining' means being unable to reach it even after having striven. 'Not enduring' means being unable even to strive. 'Khārī' is a designation for an ascetic's requisites, and as this has many divisions, 'araṇī,' etc., was said in order to show them by dividing them. Therein, 'araṇī' means the pair of fire-sticks, by means of a lower and an upper one, that can produce fire. 'Kamaṇḍalu' means a water pot. 'Sujā' means a sacrificial ladle. For the word 'sujā' occurs in the sense of a ladle made for the purpose of taking out sacrificial rice and other offerings in the act of a fire-offering, as in the Kūṭadanta Sutta: 'of those lifting the sujā, whether the first or the second.' Indeed, for that reason, in this very place it was said by the teacher: 'sujā is a ladle.' For it is produced for the easy taking of sacrificial rice and other offerings, therefore it is called 'sujā.' But some, without investigating this meaning, taking only the meaning of 'needle,' recite it as 'sūcī'; that is indeed inappropriate, because it was not explained thus by the teacher. It eats, therefore it is called 'camara,' a special kind of deer; a fan made with its tail is a 'cāmarā.' By the word 'ādi' (etc.), it includes the triple staff, the three pots, and so on. It is produced with a contemptible, crooked shape, therefore it is called 'kājo,' like 'kālavaṇa'; or, it binds a load here, therefore it is called 'kāco.' For grammarians accept both forms of the word. 'Khāribharitaṃ' means filled with khārīs. In the view of those who recite 'khārivividhaṃ,' having extended the word with one modification, wishing to show the meaning by means of a collective compound, he says 'ye pana,' and so on.

Nanu upasampannassa bhikkhuno sāsanikopi yo koci anupasampanno atthato paricārakova hoti api khīṇāsavasāmaṇero, kimaṅgaṃ pana bāhirakapabbajiteti anuyogaṃ pati tattha visesaṃ dassetuṃ ‘‘kāmañcā’’tiādi vuttaṃ. Vuttanayenāti ‘‘kappiya…pe… vattakaraṇavasenā’’ti [Pg.268] evaṃ vuttanayena. Anekasatasahassasaṃvaravinayasamādānavasena upasampannabhāvassa visiṭṭhabhāvato khīṇāsavasāmaṇeropi puthujjanabhikkhuno paricārakoti vutto.

Is it not so that for an ordained monk, any unordained person who is in the Dispensation—even a novice who is an Arahant with cankers destroyed—is in essence just an attendant? What then to say of an ascetic ordained outside the Dispensation? In response to this inquiry, in order to show the distinction in that regard, 'as he wishes,' etc., was said. 'By the method stated' means by the method stated thus: 'proper... by means of performing duties.' Because of the distinction of the state of being ordained through undertaking the innumerable hundreds of thousands of restraints of the discipline, even a novice with cankers destroyed is said to be an attendant to an ordinary monk.

‘‘Navakoṭisahassāni, asītisatakoṭiyo;

Paññāsasatasahassāni, chattiṃsa ca punāpare;

“Nine thousand crores, one hundred and eighty crores, five million, and another thirty-six thousand;

Ete saṃvaravinayā, sambuddhena pakāsitā;

Peyyālamukhena niddiṭṭhā, sikkhā vinayasaṃvare’’ti. (visuddhi. 1.20;

apa. aṭṭha. 2.55;

paṭi. ma. aṭṭha. 1.2.37);

These restraints of the discipline were proclaimed by the Fully Enlightened One; pointed out in brief by way of summary, as the training in the restraint of the Vinaya.”

Evaṃ vuttappabhedānaṃ anekasatasahassānaṃ saṃvaravinayānaṃ samādāya sikkhanena uparibhūtā aggabhūtā sampadāti hi upasampadā, tāya cesa upasampadāya puthujjanabhikkhu upasampannoti.

Thus, higher ordination is indeed the accomplishment that is supreme and foremost, arising from undertaking and practicing the restraints of the discipline of innumerable hundreds of thousands of divisions as stated. And by this higher ordination, this ordinary monk is one who is ordained.

Ayaṃ panāti yathāvuttalakkhaṇo tāpaso. Tāpasā hi kammavādikiriyavādino, na sāsanassa paṭāṇībhūtā, yato nesaṃ pabbajitumāgatānaṃ vināva titthiyaparivāsena khandhake pabbajjā anuññātā. Tapo etesamatthīti tāpasā ta-kārassa dīghaṃ katvā. ‘‘Lomasā’’tiādīsu viya hi sa-paccayamicchanti saddavidū. Idaṃ vuttaṃ hoti – kāmaṃ khīṇāsavopi sāmaṇero puthujjanassa bhikkhuno atthato paricārakova hoti, so pana vattakaraṇamatteneva paricārako, na lāmakabhāvena. Tāpaso tu guṇavasena ceva veyyāvaccakaraṇavasena ca lāmakabhāveneva paricārako, na vattakaraṇamattena, evamimesaṃ nānākaraṇaṃ sandhāya tāpasasseva paricārakatā vuttāti.

As for this, it refers to the ascetic with the characteristics as described. Indeed, ascetics are proponents of the doctrine of kamma and the doctrine of action; they are not opponents of the Dispensation. Since they are not opponents of the Dispensation, ordination in the Khandhaka was permitted by the Blessed One for those among them who came to go forth, without the probationary period for heretics. Because they possess austerity (tapo), they are called 'tāpasā', having lengthened the letter 'ta'. Indeed, as in 'lomasa' and so on, grammarians desire the 'sa' suffix in the sense of 'possessing'. This is what is meant: although a novice whose taints are destroyed is, in essence, an attendant to a worldling monk, he is an attendant merely by way of performing duties, not by way of inferiority. An ascetic, however, is an attendant both by way of virtue and by way of performing services, and only by way of inferiority, not merely by way of performing duties. Thus, with reference to this distinction between them, the status of being an attendant is stated only for the ascetic.

‘‘Kasmā’’tiādinā codako kāraṇaṃ codeti. ‘‘Yasmā’’tiādinā ācariyo kāraṇaṃ dassetvā pariharati. Evaṃ saṅkhepato pariharitamatthaṃ vivarituṃ ‘‘imasmiñhī’’tiādi vuttaṃ. Asakkontanti asamatthanena vippaṭipajjantaṃ alajjiṃ. Khuradhārūpamanti khuradhārānaṃ matthakeneva akkamitvā gamanūpamaṃ. Bahujanasammatāti mahājanena seṭṭhasammatā. Aññeti apare bhikkhū. Idhāti tāpasapabbajjāya. Chandena saha carantīti sachandacārino, yathākāmaṃ paṭipannakāti vuttaṃ hoti. Anusikkhantoti diṭṭhānugatiyā sikkhanto. Tāpasāva bahukā honti, na bhikkhū.

With 'Why?' and so on, the objector questions the reason. With 'Because' and so on, the teacher shows the reason and refutes it. Thus, to explain the meaning that was briefly refuted, 'In this...' and so on is stated. 'Unable' means the shameless one who practices wrongly due to being incapable. 'Like a razor's edge' means like the example of walking by treading only on the very tip of razor blades. 'Held in esteem by many people' means regarded as excellent by the great multitude. 'Others' means other monks. 'Here' means in the ascetic's going-forth. 'They practice together with their own wish, therefore they are called those who practice according to their wish'; this means they are accustomed to practicing as they please. 'Following and learning' means practicing by following what has been seen. Only the ascetics become many, not the monks.

Kudālapiṭakānaṃ [Pg.269] nibbacanaṃ heṭṭhā vuttameva. Bahujanakuhāpanatthanti bahuno janassa vimhāpanatthaṃ. Aggisālanti aggihuttasālaṃ. Nānādārūhīti palāsarukkhadaṇḍādīhi nānāvidhasamidhādārūhi. Homakaraṇavasenāti yaññakaraṇavasena.

The etymological explanation of 'kudāla' and 'piṭaka' has already been stated previously. 'For the purpose of deceiving many people' means for the purpose of causing astonishment in many people. 'A fire-hall' means a hall for fire-offerings. 'With various kinds of wood' means with various kinds of sacrificial firewood such as sticks from the Palāsa tree and so on. 'By way of making an oblation' means by way of performing a sacrifice.

Udakavasenettha pānāgāraṃ. Tenāha ‘‘pānīyaṃ upaṭṭhapetvā’’tiādi. Yaṃ bhattapuṭaṃ vā yāni taṇḍulādīni vāti sambandho. Ambilayāgu nāma takkādiambilasaṃyuttā yāgu. Taṇhādīhi āmasitabbato cīvarādi āmisaṃ nāma. Vaḍḍhiyāti diguṇatiguṇādivaḍḍhiyā. Kuṭumbaṃ saṇṭhapetīti dhanaṃ patiṭṭhāpeti. Yathāvuttamatthaṃ pāḷiyaṃ nidassanamattena vuttanti āha ‘‘idaṃ panassa paṭipattimukha’’nti, idaṃ pana pāḷivacanaṃ assa catutthassa puggalassa kohaññapaṭipattiyā mukhamattanti attho. Kasmāti ce? So hi nānāvidhena kohaññena lokaṃ vimhāpayanto tattha acchati. Tenāha ‘‘iminā hī’’tiādi. Evanti ‘‘tattha pānīyaṃ upaṭṭhapetvā’’tiādinā vuttanayena.

Here, by way of water, it is a drinking-hall. Therefore, he said, 'having provided drinking water,' and so on. The connection should be made as: 'whatever food-packet or whatever rice, etc.' Sour gruel is gruel combined with a sour substance such as buttermilk. Because it is to be handled by craving and so on, robes and so on are called 'material things'. 'By increase' means by an increase of double, triple, and so on. 'He established a household' means he established wealth. Because the aforesaid meaning was stated in the Pāḷi merely by way of indication, the teacher said, 'This, however, is the entrance to his practice.' The meaning is: this Pāḷi statement is merely an introduction to the practice of hypocrisy of that fourth person. If one should ask, 'Why?' Because that person dwells there, causing the world to be astonished with various kinds of hypocrisy. Therefore, the teacher said, 'For by this...' and so on. 'Thus' means in the manner stated by 'having provided drinking water there,' and so on.

‘‘Sabbāpi tāpasapabbajjā niddiṭṭhā’’ti dhammādhiṭṭhānanayena dassitameva puggalādhiṭṭhānanayena vivarituṃ ‘‘aṭṭhavidhā hī’’tiādi vuttaṃ. Khalādīsu manussānaṃ santike upatiṭṭhitvā vīhimuggamāsatilādīni bhikkhācariyaniyāmena saṅkaḍḍhitvā uñchanaṃ uñchā, sā eva cariyā vutti etesanti uñchācariyā. Aggipakkikāya bhattabhikkhāya jīvantīti aggipakkikā, na aggipakkikā anaggipakkikā, taṇḍulabhikkhāya eva jīvikāti vuttaṃ hoti. Uñchācariyā hi khalādīni gantvā upatiṭṭhitvā manussehi diyyamānaṃ khalaggaṃ nāma dhaññaṃ paṭiggaṇhanti, anaggipakkikā pana tādisamapaṭiggaṇhitvā taṇḍulameva paṭiggaṇhantīti ayametesaṃ viseso. Na sayaṃ pacantīti asāmapākā, pakkabhikkhāya eva jīvikā. Ayo viya kaṭṭhino muṭṭhippamāṇo pāsāṇo ayamuṭṭhi nāma, tena vattantīti ayamuṭṭhikā. Dantena uppāṭitaṃ vakkalaṃ rukkhattaco dantavakkalaṃ, tena vattantīti dantavakkalikā. Pavattaṃ rukkhādito pātāpitaṃ phalaṃ bhuñjanti sīlenāti pavattaphalabhojino. Paṇḍupalāsasaddassa ekasesanayena dvidhā attho, jiṇṇatāya paṇḍubhūtaṃ palāsañceva jiṇṇapakkabhāvena taṃsadisaṃ pupphaphalādi [Pg.270] cāti. Tena vakkhati ‘‘sayaṃ patitāneva pupphaphalapaṇḍupalāsādīni khādantā yāpentī’’ti, (dī. ni. aṭṭha. 1.280) tena vattantīti paṇḍupalāsikā, sayaṃpatitapaṇṇapupphaphalabhojino. Idāni te aṭṭhavidhepi sarūpato dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Keṇiyajaṭilavatthu khandhakavaṇṇanāya (mahāva. aṭṭha. 300) gahetabbaṃ.

To explain, by way of exposition on persons, what was already shown by way of exposition on phenomena in the statement, 'All ascetic going-forth has been pointed out,' it is said, 'For there are eight kinds,' and so on. Having stood near people at threshing floors and so on and having collected paddy, mung beans, black gram, sesame, and so on, according to the rule of alms-practice, is 'gleaning' (uñchā). Those for whom that very practice is their livelihood are 'gleaners' (uñchācariyā). Those who live on alms-food cooked with fire are 'fire-cooked-eaters' (aggipakkikā). Those who are not 'fire-cooked-eaters' are 'non-fire-cooked-eaters' (anaggipakkikā); it is said that their livelihood is solely by alms of uncooked rice. Indeed, 'gleaners' go to threshing floors and so on, stand nearby, and accept the grain called 'the top of the threshing floor' given by people. 'Non-fire-cooked-eaters', however, not accepting such, accept only uncooked rice; this is the distinction between them. They do not cook for themselves, so they are 'non-self-cookers' (asāmapākā); their livelihood is solely by cooked alms-food. A stone, hard like iron and the size of a fist, is called an 'iron-fist' (ayamuṭṭhi). Those who subsist by that are 'iron-fist-users' (ayamuṭṭhikā). Bark, the skin of a tree, torn off with the teeth is 'tooth-bark' (dantavakkalaṃ). Those who subsist by that are 'tooth-bark-users' (dantavakkalikā). They habitually eat fruit that has naturally fallen from trees and so on; they are 'eaters of fallen fruit' (pavattaphalabhojino). The word 'paṇḍupalāsa' has a twofold meaning by the principle of ellipsis (ekasesa): both a leaf that has become yellow due to age, and flowers, fruit, and so on that are similar to it due to being old and ripe. Therefore, it will be said: 'They sustain themselves by eating flowers, fruits, yellowed leaves, and so on that have fallen by themselves.' Those who subsist by that are 'yellow-leaf-eaters' (paṇḍupalāsikā), eaters of leaves, flowers, and fruit that have fallen by themselves. Now, to show these eight kinds in their own form, 'Therein...' and so on is stated. The story of Keṇiya the matted-hair ascetic should be taken from the commentary on the Khandhaka.

Saṅkaḍḍhitvāti bhikkhācariyāvasena ekajjhaṃ katvā.

'Having collected' means having gathered into one place by way of the alms-practice.

Taṇḍulabhikkhanti taṇḍulameva bhikkhaṃ. Bhikkhitabbā yācitabbā, bhikkhūnaṃ ayanti vā bhikkhāti hi bhikkhāsaddo taṇḍulādīsupi niruḷho. Tena vuttaṃ ‘‘pacitvā paribhuñjantī’’ti.

'Alms of uncooked rice' means uncooked rice itself is the alms. Indeed, because it is to be begged (bhikkhitabbā) and requested, it is called 'bhikkhā'. Or alternatively, because it is 'of the monks' (bhikkhūnaṃ ayaṃ), it is called 'bhikkhā'. Therefore, the word 'bhikkhā' is established in usage for uncooked rice and so on as well. For that reason, it is said, 'having cooked, they consume.'

Bhikkhāpariyeṭṭhi nāma dukkhāti paresaṃ gehato gehaṃ gantvā bhikkhāya pariyesanā nāma dīnavuttibhāvena dukkhā.

'The seeking of alms is suffering' means: the so-called seeking of alms by going from the house of others to another house is suffering because it is a miserable way of life.

Ye pana ‘‘pāsāṇassa pariggaho nāma dukkho pabbajitassā’’ti danteheva uppāṭetvā khādanti, te dantavakkalikā nāmāti ayaṃ aṭṭhakathāmuttakanayo.

Moreover, those who, thinking, 'The taking up of a stone is suffering for one who has gone forth,' tear off bark with their teeth alone and eat it, are called 'tooth-bark-users' (dantavakkalikā). This is a method independent of the commentary.

Paṇḍupalāsasaddo pupphaphalavisayopi sadisatākappanenāti dasseti ‘‘pupphaphalapaṇḍupalāsādīnī’’ti iminā.

He shows that the word 'paṇḍupalāsa' (yellowed leaf) also applies to the domain of flowers and fruit by construing similarity, with this text: 'flowers, fruits, yellowed leaves, and so on.'

Teti paṇḍupalāsikā. Nidassanamattametaṃ aññesampi tathā bhedasambhavato. Pāpuṇanaṭṭhāneti gahetuṃ sampāpuṇanaṭṭhāne. Ekarukkhatoti paṭhamaṃ upagatarukkhato.

They are the paṇḍupalāsikā ascetics. This is merely an example, because for other ascetics also, a similar distinction is possible. ‘Pāpuṇanaṭṭhāne’ means in a place within reach for taking. ‘Ekarukkhato’ means from the first tree approached.

Kathamettāvatā sabbāpi tāpasapabbajjā niddiṭṭhāti codanā na tāva visodhitāti āha ‘‘imā panā’’tiādi. Catūhiyevāti ‘‘khārividhamādāyā’’tiādinā vuttāhi pavattaphalabhojanikā, kandamūlaphalabhojanikā, agyāgārikā, āgārikā ceti catūhi eva tāpasapabbajjāhi. Agāraṃ bhajantīti agāraṃ nivāsabhāvena upagacchanti. Iminā hi ‘‘catudvāraṃ agāraṃ karitvā acchatī’’tiādinā idha vuttāya catutthāya tāpasapabbajjāya tesamavarodhataṃ dasseti. Evamitaresupi paṭilomato yojanā veditabbā. Aggiparicaraṇavasena agyāgāraṃ bhajanti[Pg.271]. Evaṃ pana tesamavarodhataṃ vadanto tadanurūpaṃ imesampi paccekaṃ duvidhataṃ dassetīti daṭṭhabbaṃ.

How is it that all ascetic renunciations have been indicated by this much? As this objection has not yet been resolved, he said, “But these,” and so on. ‘Catūhiyeva’ refers to the four ascetic renunciations mentioned, beginning with ‘taking up the carrying pole’: those who eat fallen fruit, those who eat roots, bulbs, and fruits, those who maintain a fire-hut, and those who frequent houses. ‘Agāraṃ bhajanti’ means they approach a house as a dwelling place. Indeed, by this, he shows their inclusion in the fourth ascetic renunciation mentioned here, beginning with ‘having made a house with four doors, one dwells.’ Similarly, the application to the others should be understood in reverse. By means of tending the fire, they frequent a fire-hut. Thus, while speaking of their inclusion, it should be understood that he shows a twofold division for each of these accordingly.

281. Ācariyena pokkharasātinā saha pavattatīti sācariyako, tassa. Apāyamukhampīti vināsakāraṇampi. Pageva vijjācaraṇasampadāya sandissaneti pi-saddo garahāyaṃ. Tena vuttaṃ ‘‘api nu tvaṃ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako’’tiādi. Tatrāyamaṭṭhakathāmuttakanayo – ‘‘no hidaṃ bho gotamā’’ti sandissanaṃ paṭikkhipitvā asandissanākārameva vibhāvetuṃ ‘‘ko cāha’’ntiādi vuttaṃ. Sācariyako ahaṃ ko ca kīdiso hutvā anuttarāya vijjācaraṇasampadāya sandissāmi, anuttarā vijjācaraṇasampadā kā ca kīdisā hutvā sācariyake mayi sandissati, ārakā ahaṃ…pe… sācariyakoti saha pāṭhasesena yojanā.

281. ‘Sācariyako’ means one who exists together with the teacher Pokkharasāti; `tassa` refers to him. ‘Apāyamukhampi’ means even a cause of ruin. The particle `pi` is in the sense of reproach, as in: what need is there to speak of appearing with the accomplishment of knowledge and conduct? Therefore it was said: “Do you, being one with a teacher, appear in this unsurpassed accomplishment of knowledge and conduct?” and so on. Herein is the method independent of the commentary: Having rejected the appearance with “Not so, Master Gotama,” in order to clarify the very manner of non-appearance, it was said, “And who am I?” and so on. I, who am with my teacher, being what sort of person, could I appear in the unsurpassed accomplishment of knowledge and conduct? And what sort of thing is the unsurpassed accomplishment of knowledge and conduct that it would appear in me, who am with my teacher? Far am I... etc. The connection should be made together with the remainder of the text.

282. Apāye vināsanupāye niyutto āpāyiko. Tabbhāvaṃ na paripūreti paripūretuṃ na sakkotīti aparipūramāno, tabbhāvena aparipuṇṇoti attho. Attanā āpāyikena hontenāpi tabbhāvaṃ aparipūramānena pokkharasātinā esā vācā bhāsitāti atthato sambandhattā katvatthe cetaṃ paccattavacananti āha ‘‘āpāyikenāpi aparipūramānenā’’ti. Apica attanā aparipūramānena āpāyikenāpi sayaṃ aparipūramānāpāyikena hutvāpi pokkharasātinā esā vācā bhāsitāti atthayuttito itthambhūtalakkhaṇe cetaṃ paccattavacanantipi evaṃ vuttaṃ. Añño hi saddakkamo, añño atthakkamoti. Keci pana ‘‘karaṇatthameva dassetuṃ evaṃ vutta’’nti vadanti, tadayuttameva padadvayassa kattupadena samānatthattā, samānatthānañca padānaṃ aññamaññaṃ karaṇabhāvānupapattito, alamatipapañcena.

282. One engaged in a cause of ruin (`apāye`) is `āpāyiko`. He does not fulfill that state (`tabbhāvaṃ`), he is not able to fulfill it, thus he is `aparipūramāno` (one who does not fulfill); the meaning is that he is incomplete in that state. These words were spoken by Pokkharasāti, who, though himself being one engaged in a cause of ruin, did not fulfill that state. Because of this connection in meaning, this word (`āpāyiko`) is a nominative singular in the agent sense. Therefore, the commentator said, `āpāyikenāpi aparipūramānenā` ('by one who, though engaged in a cause of ruin, does not fulfill'). Furthermore, another method: these words were spoken by Pokkharasāti, who, though himself being one who did not fulfill and was engaged in a cause of ruin—being himself one who was unfulfilled and engaged in a cause of ruin. Thus, from the logic of the meaning, this is also said to be a nominative singular indicating a particular state (`itthambhūtalakkhaṇe`). For the sequence of words is one thing, and the sequence of meaning is another. Some, however, say, ‘This was said merely to show the instrumental sense,’ but that is inappropriate, because the two words have the same meaning as the agent-word, and words with the same meaning cannot have the state of being an instrument to each other. Enough of excessive elaboration.

Pubbakaisibhāvānuyogavaṇṇanā

The Explanation of the Practice of Former Ascetics

283. Dīyateti datti, sā eva dattikanti āha ‘‘dinnaka’’nti. Adātukāmampi dātukāmaṃ katvā sammukhā paramāvaṭṭeti sammūḷhaṃ karoti etāyāti sammukhāvaṭṭanī. Tenāha ‘‘na demīti vattuṃ na sakkotī’’ti. Puna tassāti brāhmaṇassa. Kāraṇānurūpaṃ rājūnaṃ puṇṇapattanti āha ‘‘kasmā me [Pg.272] dinno’’ti. Saṅkhapalitakuṭṭhanti dhotasaṅkhamiva setakuṭṭhaṃ. Setapokkhararajatato guṇasamānakāyattā evamāha. Anugacchatīti paramanubandhati.

283. Because it is given (dīyate), it is called 'datti'; that very 'datti' is 'dattikaṃ'. Therefore, the commentator said 'dinnakaṃ'. By this art, it makes even one unwilling to give willing to give, it causes another to be turned around in one's presence, it makes one bewildered; because of this, that art is called 'sammukhāvaṭṭanī'. Therefore, the commentator said, 'He is not able to say, “I will not give.”' Again, 'tassa' means 'of the brahmin'. 'In accordance with the reason, it becomes a full bowl for the kings'; therefore, the commentator said, 'Why was it given to me?' 'Saṅkhapalitakuṭṭhaṃ' means white leprosy like a washed conch shell. Because of having a body similar to a white lotus, silver, and a decorative archway, he said this. 'Anugacchati' means it follows another, or it infects.

Yadi duvidhenapi kāraṇena rājā brāhmaṇassa sammukhābhāvaṃ na deti, atha kasmā tadupasaṅkamanaṃ na paṭikkhittanti āha ‘‘yasmā panā’’tiādi. ‘‘Khettavijjāyāti nītisatthe’’ti (dī. ni. ṭī. 1.283) ācariyena vuttaṃ. Heṭṭhāpi brahmajālavaṇṇanāyaṃ evaṃ vuttaṃ ‘‘khettavijjāti abbheyyamāsurakkharājasatthādinītisattha’’nti. (Dī. ni. aṭṭha. 1.21) dussamettha tirokaraṇiyaṃ. Tenāha ‘‘sāṇipākārassa anto ṭhatvā’’ti. Antasaddena pana tabbhāvena pade vaḍḍhiyamāne dussantaṃ yathā ‘‘vananto’’ti. ‘‘Payātanti saddhaṃ, sassatikaṃ vā. Tenāha abhiharitvā dinna’’nti ācariyena vuttaṃ, tasmā matakabhattasaṅkhepena vā niccabhattasaṅkhepena vā abhiharitvā dinnaṃ bhikkhanti attho veditabbo. ‘‘Ayaṃ panā’’tiādi atthāpattivacanaṃ. Niṭṭhanti nicchayaṃ. Kasmā pana bhagavā brāhmaṇassa evarūpaṃ amanāpaṃ mammavacanaṃ avocāti codanaṃ kāraṇaṃ dassetvā sodhetuṃ ‘‘idaṃ panā’’tiādi vuttaṃ. Rahassampi paṭicchannampi mammavacanaṃ pakāsesīti sambandho.

If for two kinds of reasons the king does not grant the brahmin an audience, then why was approaching him not rejected? In response to this objection, the commentator said the words beginning with 'yasmā pana'. 'Khettavijjāya' means 'in the Nītisattha (treatise on statecraft)'; thus it was said by the teacher. Below, in the commentary on the Brahmajālasutta as well, it was said thus: 'khettavijjā means the Nītisattha, such as the Abbheyya, Māsurakkha, and Rājasattha texts'. Here, 'dussaṃ' means a curtain. Therefore, he said, 'having stood inside a hemp-cloth wall'. However, with the word 'anta', when the word 'dussa' is augmented by it as an expletive, it becomes 'dussantaṃ', just as in 'vananto'. 'Payātaṃ' means 'saddhaṃ' (a meal offered for the deceased) or 'sassatikaṃ' (that which is given perpetually). Therefore, the commentator said, 'given after having brought it'. Thus, the meaning should be understood as: the almsfood given after having brought it, either in the form of a meal for the dead or in the form of a perpetual meal. The passage beginning with 'Ayaṃ pana' is a statement of implication. 'Niṭṭhaṃ' means 'decision'. But why did the Blessed One speak such uncherished, heart-rending words to the brahmin? To resolve this objection by showing the reason, the passage beginning with 'idaṃ pana' was spoken. The connection is that he revealed heart-rending words, even those that were secret and concealed.

284. Rājāsanaṃ nāma hatthikkhandhapadesaṃ sandhāya ‘‘hatthigīvāya vā nisinno’’ti pāḷiyaṃ vuttaṃ. Rathūpatthareti rathassa upari attharitapadese. Tenāha ‘‘rathamhī’’tiādi. Uggatuggatehīti uggatānamatisayena uggatehi. Na hi vicchāsamāso lokikehi abhimatoti. Rañño apaccaṃ rājañño, bahukattaṃ pati, ekasesanayena vā ‘‘rājaññehī’’ti vuttaṃ. Pākaṭamantananti pakāsabhūtaṃ mantanaṃ. Tadevidhādhippetaṃ, na rahassamantanaṃ suddādīhipi suyyamānassa icchitattā. Tena vuttaṃ ‘‘atha āgaccheyya suddo vā suddadāso vā’’tiādi. Tādisehiyevāti rañño ākārasadiseheva. Tassatthassa sādhanasamatthaṃ vacanaṃ raññā bhaṇitaṃ yathā, tathā sopi tassatthassa sādhanasamatthameva bhaṇitaṃ vacanaṃ apinu bhaṇatīti yojetabbaṃ.

284. What is called 'rājāsanaṃ' (a royal seat), referring to the area of an elephant's shoulder-hump, was spoken of in the Pāli by the Blessed One as 'seated on an elephant's neck'. 'Rathūpatthare' means in the place spread out on top of a chariot. Therefore, the commentator said the words beginning with 'rathamhi'. 'Uggatuggatehi' means by those who are exceedingly eminent among the eminent. Indeed, it should be known that the vicchāsamāsa compound is not accepted by worldly teachers. 'Rājañño' is the offspring of a king. On account of plurality, or by the ekasesa method, 'rājaññehi' was said. 'Pākaṭamantanaṃ' means a public deliberation. That is what is intended here, not a secret deliberation, because it is desired that it be heard even by śūdras and others. Therefore, it was said, 'Then a śūdra or a śūdra's slave might come,' and so on. 'Tādisehiyeva' means by those who are just like the king in appearance. It should be connected thus: just as the words spoken by the king are capable of accomplishing that purpose, so too does that person also speak words that are indeed capable of accomplishing that purpose.

285. ‘‘Pavattāro’’ti etassa pāvacanabhāvena vattāroti saddato attho. Yasmā pana te tathābhūtā mantānaṃ pavattakā nāma, tasmā [Pg.273] adhippāyato atthaṃ dassetuṃ ‘‘pavattayitāro’’ti vuttaṃ. Vadasaddena, hi tupaccayena ca ‘‘vattāro’’ti padasiddhi, tathā vatusaddena ‘‘pavattayitāro’’ti. Idaṃ ācariyassa (dī. ni. ṭī. 1.285) ca ācariyasāriputtattherassa ca mataṃ. Vatusaddeneva ‘‘pavattāro’’ti padasiddhiṃ dassetītipi keci vadanti. Padadvayassa tulyādhikaraṇattā ‘‘mantamevā’’ti vuttaṃ. ‘‘Sudde bahi katvā raho bhāsitabbaṭṭhena mantā eva taṃ taṃ atthapaṭipattihetutāya pada’’nti hi tulyādhikaraṇaṃ hoti, anupanītāsādhāraṇatāya rahassabhāvena vattabbāya mantanakiriyāya padamadhigamupāyantipi mantapadanti aṭṭhakathāmuttako nayo. Gītanti gāyanavasena sajjhāyitaṃ, gāyanampidha udattānudattādisarasampādanavaseneva adhippetanti vuttaṃ ‘‘sarasampattivasenā’’ti. Pāvacanabhāvena aññesaṃ vuttaṃ. Tamaññesaṃ vādāpanavasena vācitaṃ. Saṅgahetvā uparūpari saññūḷhāvasena samupabyūḷhaṃ. Iruvedayajuvedasāmavedādivasena, tatthāpi paccekaṃ mantabrahmādivasena, ajjhāyānuvākādivasena ca rāsikataṃ. Yathāvuttanayeneva piṇḍaṃ katvā ṭhapitaṃ. Aññesaṃ vācitaṃ anuvācentīti aññesaṃ kammabhūtānaṃ tehi vācāpitaṃ mantapadaṃ etarahi brāhmaṇā aññesaṃ anuvācāpenti.

285. Regarding 'pavattāro', the meaning from the perspective of the word is 'vattāro' (speakers), in the sense of being the proclamation of this hymn. But because those seers were such, they are called originators (pavattakā) of the hymns. Therefore, to show the meaning according to the intention, the compiler said 'pavattayitāro' (those who cause to originate). The formation of the word 'vattāro' should be seen from the root 'vad' and the suffix 'tu'; similarly, the formation of 'pavattayitāro' from the root 'vatu'. This is the opinion of the teacher, the Venerable Dhammapāla, author of the old sub-commentary, and the elder teacher Sāriputta. Some also say that the formation of 'pavattāro' is shown from the root 'vatu' alone. Because the two words have the same referent, 'mantameva' was said. For, because they are to be spoken in secret, having excluded the śūdras, the hymns themselves (mantā) are called 'pada' because they are the cause for the attainment of various benefits; therefore, they have the same referent. Also, because of being uncommon to the uninitiated and to be spoken in secret, 'padaṃ' is the means of access for the act of chanting; for this reason also, it is called 'mantapadaṃ'. This is a method independent of the commentary. 'Gītaṃ' means recited by way of singing. Here, singing is intended only by way of producing tones such as high, low, and so on. Therefore, the commentator said, 'by way of perfection of tone'. It was taught to others by way of oral tradition. That hymn was caused to be recited by others by way of causing them to speak it. Having been collected, it was compiled by being arranged layer upon layer. It was collected into a mass by way of the Ṛgveda, Yajurveda, Sāmaveda, etc., and therein also, individually, by way of Mantra, Brāhmaṇa, etc., and by way of chapters, recitations, etc. It was established, having been made into a collection, in the very manner described. As for 'aññesaṃ vācitaṃ anuvācenti', it means: the hymn that was caused to be recited by them for others, who are the object of the action, the brahmins now cause others to recite after them.

Tesanti mantakattūnaṃ. Dibbacakkhuparibhaṇḍaṃ yathākammūpagañāṇaṃ, paccakkhato dassanaṭṭhena dibbacakkhusadisañca pubbenivāsānussatiñāṇaṃ sandhāya ‘‘dibbena cakkhunā’’ti vuttaṃ. Ato dibbacakkhuparibhaṇḍena yathākammūpagañāṇena sattānaṃ kammassakatādīni ceva dibbacakkhusadisena pubbenivāsānussatiñāṇena atītakappe brāhmaṇānaṃ mantajjhenavidhiñca oloketvāti attho gahetabbo. Rūpameva hi paccuppannaṃ dibbacakkhussa ārammaṇanti tamidha aṭṭhānagataṃ hoti. Pāvacanena saha saṃsanditvāti yaṃ kassapasammāsambuddhena vuttaṃ vaṭṭasannissitaṃ vacanaṃ, tena saha saṃsanditvā aviruddhaṃ katvā. Na hi tesaṃ vivaṭṭasannissito attho paccakkhato hoti. Ganthiṃsūti pajjagajjabandhavasena sakkatabhāsāya bandhiṃsu. Aparā pareti aṭṭhakādīhi aparā aññepi pare pacchimā okkākarājakālādīsu uppannā. Pāṇātipātādīni pakkhipitvāti aṭṭhakādīhi ganthitamantapadesveva pāṇātipātādikilesasannissitapadānaṃ tattha tattha pakkhipanaṃ katvā. Viruddhe akaṃsūti suttanipāte brāhmaṇadhammikasuttādīsu (su. ni. brāhmaṇadhammikasutta) āgatanayena saṃkilesikatthadīpanato [Pg.274] paccanīkabhūte akaṃsu. Isīti nidassanamattaṃ. ‘‘Isi vā isitthāya paṭipanno vā’’ti hi vattabbaṃ. Kasmā panettha paṭiññāgahaṇavasena desanāsotapatitaṃ na karotīti āha ‘‘idha bhagavā’’tiādi. Idhāti ‘‘tyāhaṃ mante adhīyāmi, ‘sācariyako’ti tvaṃ maññasī’’ti vuttaṭṭhāne. Paṭiññaṃ aggahetvāti yathā heṭṭhā paṭiññā gahitā, tathā ‘‘taṃ kiṃ maññasi ambaṭṭha, tāvatā tvaṃ bhavissasi isi vā isitthāya vā paṭipanno sācariyakoti, no hidaṃ bho gotamā’’ti evaṃ idha paṭiññaṃ aggahetvā.

‘Tesaṃ’ means of the seers who are composers of the mantras. ‘Dibbena cakkhunā’ (with the divine eye) is said with reference to the knowledge of beings passing on according to their kamma, which is an accessory of the divine eye, and the knowledge of recollecting past lives, which is like the divine eye in its function of seeing directly. Therefore, the meaning should be understood as: having observed both the ownership of kamma and other matters of beings with the knowledge of beings passing on according to their kamma, which is an accessory of the divine eye, and the method of chanting the Vedas of the brahmins in past aeons with the knowledge of recollecting past lives, which is like the divine eye. For only present form is the object of the divine eye; thus, that is out of place here. ‘Pāvacanena saha saṃsanditvā’ (by comparing with the teaching) means: having compared it with the word spoken by Kassapa, the Perfectly Enlightened One, which was dependent on the cycle of existence, and having made it not contradictory. For the meaning dependent on what is free from the cycle is not directly realized by them. ‘Ganthiṃsu’ (they composed) means: they composed in the Sanskrit language by way of verse and prose. ‘Aparā pare’ (others, later ones) means: other later brahmins, different from Aṭṭhaka and others, who arose in the time of King Okkāka and so on. ‘Pāṇātipātādīni pakkhipitvā’ (having inserted the destruction of life, etc.) means: having inserted here and there, into the very mantra passages composed by Aṭṭhaka and others, words dependent on defilements such as the destruction of life. ‘Viruddhe akaṃsu’ (they did what was contradictory) means: they did things that were contrary by way of revealing defiling meanings, according to the method that comes in the Suttanipāta, in the Brāhmaṇadhammika Sutta and so on. ‘Isi’ (seer) is merely an example. For it should be said, “a seer or one practicing for seer-ship.” Why here does he not cause him to enter the stream of the teaching by way of accepting a declaration? To this, the commentator says the words beginning with ‘idha bhagavā’. ‘Idha’ (here) means: in the place where it was said, “I study the mantras from you; you consider me ‘one with a teacher’.” ‘Paṭiññaṃ aggahetvā’ (not having obtained a declaration) means: not having obtained a declaration here in this way: “What do you think, Ambaṭṭha? Just by that, would you, together with your teacher, become a seer or one practicing for seer-ship? — No, indeed, Master Gotama,” just as a declaration was obtained below.

286. Nirāmagandhāti kilesāsucivasena vissagandharahitā. Anitthigandhāti itthīnaṃ gandhamattassapi avisahanena itthigandharahitā. Rajojalladharāti pakatirajasedādijalladharā. Pākārapurisaguttīti pākārāvaraṇaṃ, purisāvaraṇañca. Ettha pana ‘‘nirāmagandhā’’ti etena tesaṃ dasannaṃ brāhmaṇānaṃ vikkhambhitakilesataṃ dasseti, ‘‘anitthigandhā, brahmacārino’’ti ca etena ekavihāritaṃ, ‘‘rajojalladharā’’ti etena maṇḍanavibhūsanābhāvaṃ, ‘‘araññāyatane pabbatapādesu vasiṃsū’’ti etena manussūpacāraṃ pahāya vivittavāsaṃ, ‘‘vanamūlaphalāhārā vasiṃsū’’ti etena sālimaṃsodanādipaṇītāhāra paṭikkhepaṃ, ‘‘yadā’’tiādinā yānavāhanapaṭikkhepaṃ, ‘‘sabbadisāsū’’tiādinā rakkhāvaraṇapaṭikkhepaṃ. Evañca dassento micchāpaṭipadāpakkhikaṃ sācariyakassa ambaṭṭhassa vuttiṃ upādāya sammāpaṭipadāpakkhikāpi tesaṃ brāhmaṇānaṃ vutti ariyavinaye sammāpaṭipattiṃ upādāya micchāpaṭipadāyeva. Kathañhi nāma te bhavissati sallekhapaṭipattiyuttatāti. ‘‘Evaṃ su te’’tiādinā bhagavā ambaṭṭhaṃ santajjento niggaṇhātītipi vibhāveti. Idañhi vakkhamānāya pāḷiyā piṇḍatthadassananti.

286. ‘Nirāmagandhā’ means devoid of the smell of raw flesh by way of the non-effluence of defilements. ‘Anitthigandhā’ means devoid of the scent of women through not tolerating even the mere scent of women. ‘Rajojalladharā’ means bearing natural dust, sweat, and other such grime. ‘Pākārapurisaguttī’ means protection by ramparts and protection by men. But here, by the term ‘nirāmagandhā’, the Blessed One shows their state of having suppressed their defilements by means of jhāna; by ‘anitthigandhā, brahmacārino’, he shows their state of dwelling alone; by ‘rajojalladharā’, he shows their lack of adornment and embellishment; by ‘araññāyatane pabbatapādesu vasiṃsu’, he shows their dwelling in seclusion, having abandoned places frequented by humans; by ‘vanamūlaphalāhārā vasiṃsu’, he shows their rejection of fine foods such as rice made with sāli grains and meat; by the passage beginning with ‘yadā’, he shows the rejection of vehicles and conveyances; by the passage beginning with ‘sabbadisāsu’, he shows the rejection of protection by ramparts and men. And in showing this, with reference to the conduct of Ambaṭṭha and his teacher, which is on the side of wrong practice, even the conduct of those brahmins, which is on the side of right practice, is indeed wrong practice when considered in relation to the right practice in the Noble Discipline. For how indeed could there be for them a connection with the practice of effacement? He also makes clear that with the words beginning ‘Evaṃ su te’, the Blessed One, threatening Ambaṭṭha, rebukes him. For this is the exposition of the summary meaning of the Pāḷi that is about to be spoken.

Dussapaṭṭikā dussapaṭṭaṃ. Dussakalāpo dussaveṇī. Veṭhakehīti veṭhakapaṭṭakehi, dussehi saṃveṭhetvā katanamitaphāsukāhīti vuttaṃ hoti. Kappetunti kattarikāya chindituṃ. Kappitavālehīti etthāpi eseva nayo. ‘‘Na bhikkhave massu kappāpetabba’’ntiādīsu (cūḷava. 275) viya hi kapusaddo chedane vattati. Yuttaṭṭhānesūti gīvāsīsavāladhīsu. Vālāti tesu ṭhānesu jāyamānā lomā. Sahacaraṇavasena, ṭhānīnāmena vā ‘‘kuttavālā’’ti [Pg.275] vuttā. Keci pana ‘‘vāḷayuttattā’’ti pāṭhaṃ kappetvā vāḷarūpayuttattāti atthaṃ vadanti, pāḷiyānapekkhanameva tesaṃ doso. ‘‘Kuttavālehi vaḷavārathehī’’ti pāḷiyaṃ vuttaṃ. Samantānagaranti nagarassa samantato. Pākārassa adhobhāge katasudhākammaṃ ṭhānaṃ nagarassa samīpe kattabbato, upakārakaraṇato ca ‘‘upakārikā’’ti vuccati. Nagarassa upakārikā etāsanti nagarūpakārikāyo, rājadhānīapekkhāya itthiliṅganiddeso. Tenāha ‘‘idha panā’’tiādi. Matīti vicikicchāvasena anekaṃsikajānanā. Upari desanāya avaḍḍhakāraṇaṃ dassento ‘‘idaṃ bhagavā’’tiādimāha. Pāḷiyaṃ so maṃ pañhenāti so jano maṃ pucchāvasena sodheyya. Ahaṃ veyyākaraṇena sodhessāmīti ahampimaṃ vissajjanāvasena sodhessāmīti yathārahamadhikāravasena attho veditabbo.

A strip of cloth is a ‘dussapaṭṭa’. A bundle of cloth is a ‘dussaveṇī’. ‘Veṭhakehi’ (with wrappings) means with strips for wrapping; that is, it is said to be with ribs made bent and comfortable by wrapping with cloths. ‘Kappetuṃ’ means to cut with scissors. In ‘kappitavālehi’ (with trimmed hair/tails) too, this same method should be understood. For the word ‘kapu’ occurs in the sense of cutting, as in texts such as, “Monks, a beard should not be caused to be cut.” ‘Yuttaṭṭhānesu’ (on the yoked parts) means on the neck, head, and tail. ‘Vālā’ means the hairs growing in those places. They are called ‘kuttavālā’ either by way of association or by the name of the location. But some, fabricating the reading ‘vāḷayuttattā’, say the meaning is “because of being connected with the form of a wild beast”; their fault is simply not looking at the Pāḷi. For it is said in the Pāḷi: ‘kuttavālehi vaḷavārathehi’ (with trimmed tails and with chariots drawn by mares). ‘Samantānagaraṃ’ means all around the city. A place at the lower part of the rampart where plasterwork has been done is called ‘upakārikā’ because it is to be made near the city and because it renders a service. These are the service areas of the city, thus ‘nagarūpakārikāyo’; the feminine gender designation is made with reference to ‘rājadhānī’ (capital city). Therefore he said, ‘idha pana’, etc. ‘Mati’ (opinion) is non-conclusive knowing by way of doubt. Showing the reason for the non-continuation of the discourse further, the commentator said, ‘idaṃ bhagavā’, etc. In the Pāḷi, ‘so maṃ pañhena’ means: that person would clarify the matter with me by way of questioning. ‘Ahaṃ veyyākaraṇena sodhessāmi’ means: I too will clarify the matter for him by way of answering. Thus the meaning should be understood according to what is appropriate, by way of the context.

Dvelakkhaṇadassanavaṇṇanā

The Exposition on Seeing the Two Characteristics

287. ‘‘Nisinnāna’’ntiādi anādare sāmivacanaṃ, visesanaṃ vā. Saṅkucite iriyāpathe anavasesato lakkhaṇānaṃ dubbibhāvanato ‘‘na sakkotī’’ti vuttaṃ, tathā suvibhāvanato pana ‘‘sakkotī’’ti. Pariyesanasukhatthameva tadāciṇṇatā daṭṭhabbā. Tenāti duvidhenapi kāraṇena.

287. The word ‘nisinnānaṃ’ (of those seated), etc., is a genitive in the sense of disregard, or it is an adjective. Because in a contracted posture it is difficult to discern the characteristics completely, it is said, “he is not able”; but because they are easy to discern in that other way, it is said, “he is able.” That practice should be understood as being solely for the sake of ease in searching. ‘Tena’ (therefore) means: for both reasons.

Gavesīti ñāṇena pariyesanamakāsi. Gaṇayantoti ñāṇeneva saṅkalayanto. Samānayīti sammā ānayi samāhari. ‘‘Kaṅkhatī’’ti padassa ākaṅkhatīti atthoti āha ‘‘aho vatā’’tiādi. Anupasaggampi hi padaṃ katthaci saupasaggamiva atthavisesavācakaṃ yathā ‘‘gotrabhū’’ti. Tato tato sarīrappadesato. Kicchatīti kilamati. Tenāha ‘‘na sakkoti daṭṭhu’’nti. Tāyāti ‘‘vicinanto kicchatī’’ti vuttāya vicikicchāya. Tatoti sanniṭṭhānaṃ agamanato. Evaṃ ‘‘kaṅkhatī’’ti padassa āsisanatthataṃ dassetvā idāni saṃsayatthataṃ dassento ‘‘kaṅkhāya vā’’tiādimāha. Tattha kaṅkhāyāti ‘‘kaṅkhatī’’ti padena vuttāya kaṅkhāya. Asatvapadhānañhi ākhyātikaṃ. Esa nayo sesesupi. Avatthāpabhedagatā vimati eva ‘‘tīhi dhammehī’’ti vuttā, tippakārehi saṃsayadhammehīti attho. Kālusiyabhāvoti appasannatāya hetubhūto āvilabhāvo.

‘He searched’ (gavesī) means: he made a search with knowledge. ‘Calculating’ (gaṇayanto) means: calculating with knowledge itself. ‘He brought together’ (samānayī) means: he brought rightly, he collected. Regarding the word ‘kaṅkhatī,’ its meaning is ‘he desires’ (ākaṅkhati); therefore, the commentator said, ‘aho vata,’ etc. For indeed, even a word without a prefix can sometimes express a special meaning like one with a prefix, just as the word ‘gotrabhū.’ From this and that region of the Blessed One's body. ‘He toils’ (kicchatī) means: he becomes weary (kilamati). Therefore, the commentator said: ‘He is not able to see.’ ‘By that’ (tāya) refers to the doubt (vicikicchāya) which was stated as ‘investigating, he becomes weary.’ ‘From that’ (tato) means: from not arriving at a conclusion. Having thus shown that the word ‘kaṅkhatī’ has the meaning of longing, now, wishing to show that it has the meaning of doubt, the commentator said ‘or by doubt’ (kaṅkhāya vā), etc. Therein, ‘by doubt’ (kaṅkhāya) means: by the doubt expressed by the word ‘kaṅkhatī.’ For a verbal form indeed has a predominance of non-substance. This is the method for the remaining cases as well. Uncertainty pertaining to the divisions of states is indeed what is stated as ‘by three things’; the meaning is: by three kinds of doubt-inducing phenomena. ‘The state of being sullied’ (kālusiyabhāvo) means: the state of turbidity which is the cause of a lack of clarity.

Vatthikosenāti [Pg.276] nābhiyā adhobhāgasaṅkhāte vatthimhi jātena liṅgapasibbakena. ‘‘Aṇḍakoso’’tiādīsu (ma. ni. 1.152, 189; 2.27; a. ni. 7.71; pārā. 11) viya hi kosasaddo pariveṭhakapasibbake vattati. Vatthena guhitabbattā vatthaguyhaṃ. Yasmā bhagavato kosohitaṃ vatthaguyhaṃ sabbabuddhāveṇikaṃ aññehi asādhāraṇaṃ suvisuddhakañcanamaṇḍalasannibhaṃ, attano saṇṭhānasannivesasundaratāya ājāneyyagandhahatthino varaṅgaparamacārubhāvaṃ, vikasamānatapaniyāravindasamujjalakesarāvattavilāsaṃ, sañjhāpabhānurañjitajalavanantarābhilakkhitasampuṇṇacandamaṇḍalasobhañca attano siriyā abhibhuyya virājati, yaṃ bāhirabbhantaramalehi anupakkiliṭṭhatāya, cirakālaparicitabrahmacariyādhikāratāya, saṇṭhitasaṇṭhānasampattiyā ca kopīnampi samānaṃ akopīnameva jātaṃ. Tena vuttaṃ ‘‘bhagavato hī’’tiādi. Varavāraṇassevāti varagandhahatthino iva. Pahūtabhāvanti puthulabhāvaṃ. Ettheva hi tassa saṃsayo. Tanumudusukumārādīsu panassa guṇesu vicāraṇā eva nāhosi.

'By the sheath of the private organ' (vatthikosena) means: by the sheath of the male organ which is in the bladder region, designated as the lower part of the navel. For indeed, just as in 'scrotum' (aṇḍakoso), etc., the word 'kosa' occurs in the sense of an enclosing sheath. It is called 'vatthaguyhaṃ' (cloth-concealed) because it is to be concealed by a cloth. Because the Blessed One’s organ concealed in its sheath is unique to all Buddhas, not shared with others, and resembles a completely pure golden disc; and because, due to the beauty of its own form and placement, it shines forth, surpassing with its own splendor the supreme and most charming quality of the excellent organ of a thoroughbred fragrant elephant, the graceful revolution of the radiant filaments of a blooming, delightful lotus, and the beauty of a full moon disc seen through a forest glade and tinged with the evening glow; and because it is unstained by external or internal impurities, because of the authority of long-practiced celibacy, and because of the perfection of its well-established form, though it is a private part (kopīna), it has become as if not a private part (akopīna). Therefore it was said, 'For the Blessed One...' etc. 'Like a noble elephant' (varavāraṇasseva) means: like a noble fragrant elephant. 'The state of being ample' (pahūtabhāvaṃ) means: the state of being broad (puthulabhāvaṃ). For his doubt was only about this [i.e., the breadth of the tongue]. However, regarding its other qualities—such as being thin, soft, and delicate—there was no investigation at all.

288. ‘‘Tathārūpa’’nti idaṃ samāsapadanti āha ‘‘taṃrūpa’’nti. Etthāti yathā ambaṭṭho kosohitaṃ vatthaguyhamaddassa, tathā iddhābhisaṅkhāramabhisaṅkharaṇe. Iminā hi ‘‘tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharī’’tiādipāḷiparāmasanaṃ, ato cettha saha iddhābhisaṅkhāranayena vatthaguyhadassanakāraṇaṃ milindapañhāpāṭhena (mi. pa. 3.3) vibhāvitaṃ hoti. Keci pana ‘‘vatthaguyhadassane’’ti parāmasanti, tadayuttameva. Na hi taṃ pāḷiyaṃ, aṭṭhakathāyañca atthi, yaṃ evaṃ parāmasitabbaṃ siyā, iddhābhisaṅkhāranayo ca avibhāvito hoti. Kimettha aññena vattabbaṃ catupaṭisambhidāpattena chaḷabhiññena vādīvarena bhadantanāgasenattherena vuttanayeneva sampaṭicchitabbattā. Hirī karīyate etthāti hirikaraṇaṃ, tadeva okāso tathā, hiriyitabbaṭṭhānaṃ. Uttarassāti suttanipāte āgatassa uttaramāṇavassa (ma. ni. 2.384). Sabbesampi cetesaṃ vatthu suttanipātato gahetabbaṃ.

288. 'Of such a form' (tathārūpaṃ) is a compound word; therefore, the commentator said 'that form' (taṃ rūpaṃ). 'Herein' (ettha) means: just as Ambaṭṭha saw the organ concealed in its sheath, so it was in the performing of the psychic creation. For by this, there is a reference to the Pāḷi text, 'he performed a psychic creation of such a form,' etc. Therefore, herein, the reason for showing the concealed organ, together with the method of psychic creation, is clarified by the text of the Milindapañha. Some, however, refer to it as 'in the showing of the concealed organ'; that is quite inappropriate. For that is not found in the Pāḷi or in the commentary in a way that it should be referred to thus, and the method of psychic creation would remain unclarified. What more need be said by another herein? For it should be accepted only according to the method stated by the Venerable Elder Nāgasena, who had attained the four analytical knowledges, possessed the six supernormal powers, and was the foremost of speakers. 'Shame is felt herein' (hirī karīyate ettha), thus it is a 'cause for shame' (hirikaraṇaṃ); that itself is the occasion, thus, a 'place where shame should be felt'. 'Of Uttara' (uttarassa) refers to the young man Uttara who appears in the Suttanipāta. And the stories of all of these should be taken from the Suttanipāta.

Chāyanti paṭibimbaṃ. Kathaṃ dassesi, kīdisaṃ vāti āha ‘‘iddhiyā’’tiādi. Chāyārūpakamattanti bhagavato paṭibimbarūpakameva, na pakativatthaguyhaṃ, tañca buddhasantānato vinimuttattā rūpakamattaṃ bhagavatā sadisavaṇṇasaṇṭhānāvayavaṃ iddhimayaṃ bimbakameva hoti, evañca katvā appakatthena ka-kārena visesitavacanaṃ upapannaṃ hoti. Chāyārūpakamattaṃ iddhiyā abhisaṅkharitvā dassesīti sambandho. ‘‘Taṃ pana dassento bhagavā yathā attano buddharūpaṃ na [Pg.277] dissati, tathā katvā dassetī’’ti (dī. ni. ṭī. 1.288) ācariyā vadanti. Tadetaṃ bhadantanāgasenattherena vuttena iddhābhisaṅkhatachāyārūpakamattadassanavacanena saṃsandati ceva sameti ca yathā taṃ ‘‘khīrena khīraṃ, gaṅgodakena yamunodaka’’nti daṭṭhabbaṃ. Tathāvacaneneva hi sesabuddharūpassa taṅkhaṇe adassitabhāvo atthato āpanno hoti. Nivāsananivatthatādivacanena panettha buddhasantānato vinimuttassapi chāyārūpakassa nivāsanādiabahigatabhāvo dassito, na ca codetabbaṃ ‘‘kathaṃ nivāsanādiantaragataṃ chāyārūpakaṃ bhagavā dasseti, kathañca ambaṭṭho passatī’’ti. Acinteyyo hi iddhivisayoti. Chāyaṃ diṭṭheti chāyāya diṭṭhāya. Etanti chāyārūpakaṃ. Bujjhanake sati jīvitanimittampi hadayamaṃsaṃ dasseyyāti adhippāyo. Ninnetvāti nīharitvā. Ayameva vā pāṭho. Kallosīti vissajjane tvaṃ kusalo cheko asi, yathāvutto vā vissajjanāmaggo upapanno yutto asīti attho. ‘‘Kusalo’’ti keci paṭhanti, ayuttametaṃ. Milindapañhe hi sabbattha vissajjanāvasāne ‘‘kallo’’ icceva diṭṭhoti.

'Shadow' (chāyaṃ) means: a reflection (paṭibimbaṃ). Because the question should be asked, 'How did he show it, or of what kind was it?', the commentator said 'by psychic power' (iddhiyā), etc. 'Merely a shadow-form' (chāyārūpakamattaṃ) means: merely the reflection-form of the Blessed One, not the natural concealed organ. And that, because of being released from the Buddha's mental continuum, is merely a form, an image created by psychic power with limbs, shape, and color similar to the Blessed One. And for this reason, the word specified by the letter 'ka' with a diminutive meaning is appropriate. The connection should be made thus: 'Having created a mere shadow-form by psychic power, he showed it.' The teachers say: 'However, when showing it, the Blessed One did so in such a way that his own Buddha-form was not seen.' This statement accords with and is consistent with the statement of the Venerable Elder Nāgasena about seeing a mere shadow-form created by psychic power; it should be understood to be just as 'milk with milk, and Ganges water with Yamuna water' accord and are consistent. For by that very statement, the fact that the rest of the Buddha's form was not shown at that moment is implicitly established. By the words 'clothed and covered,' it is shown here that even the shadow-form, though released from the Buddha's continuum, is not outside the lower garment, etc. And one should not object, 'How does the Blessed One show a shadow-form that is within the lower garment, etc., and how does Ambaṭṭha see it?' For the domain of psychic power is inconceivable. 'When the shadow was seen' (chāyaṃ diṭṭhe) means: when the shadow had been seen. 'This' (etaṃ) means: the shadow-form. The intention is that if there were one who could understand, he would even show the flesh of the heart, which is the sign of life. 'Having led down' (ninnetvā) means: having brought out. Or this is the reading itself. 'You are able' (kallosi) means: in answering, you are skilled, clever. Or alternatively, the aforesaid way of answering is suitable and appropriate. Some read 'kusalo'; this is inappropriate. For in the Milindapañha, everywhere at the end of an answer, only 'kallo' is seen.

Ninnāmetvāti mukhato nīharaṇavasena kaṇṇasotādiabhimukhaṃ paṇāmetvā, adhippāyameva dassetuṃ ‘‘nīharitvā’’ti vuttaṃ. Kathinasūciṃ viyāti ghanasukhumabhāvāpādanena kakkhaḷasūcimiva katvā. Tathākaraṇenāti kathinasūciṃ viya karaṇena. Etthāti pahūtajivhāya. Mudubhāvo, dīghabhāvo, tanubhāvo ca dassito amuduno ghanasukhumabhāvāpādanatthamasakkuṇeyyattāti ācariyena (dī. ni. ṭī. 1.288) vuttaṃ. Tatrāyamadhippāyo – yasmā mudumeva ghanasukhumabhāvāpādanatthaṃ sakkoti, tasmā tathākaraṇena mudubhāvo dassito aggi viya dhūmena. Yasmā ca muduyeva ghanasukhumabhāvāpajjanena dīghagāmi, tasmā kaṇṇasotānumasanena dīghabhāvo dassito. Yasmā pana mudu eva ghanasukhumabhāvāpajjanena tanu hoti, tasmā nāsikāsotānumasanena tanubhāvo dassitoti. Aputhulassa tathāpaṭicchādanatthamasakkuṇeyyattā nalāṭacchādanena puthulabhāvo dassito.

'Having lowered it' (Ninnāmetvā) means: having projected it from the mouth towards the ear canal, etc., by way of drawing it out. To show only the intended meaning, it was said 'having drawn out' (nīharitvā). 'Like a hard needle' (kathinasūciṃ viya) means: having made it like a hard needle by bringing it to a dense and subtle state. 'By doing so' (tathākaraṇena) means: by making it like a hard needle. 'Herein' (ettha) means: with an abundant tongue. It was stated by the teacher that its softness, length, and thinness are shown because it is impossible for something that is not soft to be brought to a dense and subtle state. Herein, this is the intended meaning: because only what is soft is able to be brought to a dense and subtle state, therefore, by doing so, its softness is shown, like fire by smoke. And because only what is soft, by attaining a dense and subtle state, extends far, therefore, its length is shown by touching the ear canal. Moreover, because only what is soft, by attaining a dense and subtle state, becomes thin, therefore, its thinness is shown by touching the nostril. Because it is impossible for something that is not broad to cover in such a way, its broadness is shown by covering the forehead.

289. Patthento hutvā udikkhantoti yojetabbaṃ.

289. It should be construed as 'being one who desires' and 'being one who looks'.

290. Mūlavacanaṃ [Pg.278] kathā. Paṭivacanaṃ sallāpo.

290. The root statement is a talk. The reply is a conversation.

291. ‘‘Uddhumātaka’’ntiādīsu (saṃ. ni. 5.242; visuddhi. 1.102) viya ka-saddo jigucchanatthoti vuttaṃ ‘‘tameva jigucchanto’’ti. Tamevāti paṇḍitabhāvameva, ambaṭṭhamevātipi attho. Ambaṭṭhañhi sandhāya evamāha. Tathā hi pāḷiyaṃ vuttaṃ ‘‘evaṃ…pe… ambaṭṭhaṃ māṇavaṃ etadavocā’’ti. Kāmañca ambaṭṭhaṃ sandhāya evaṃ vuttaṃ, nāmagottavasena pana aniyamaṃ katvā garahanto puthuvacanena vadatīti veditabbaṃ. ‘‘Yadeva kho tva’’nti etassa aniyamavacanassa ‘‘evarūpenā’’ti idaṃ niyamavacananti dasseti ‘‘yādiso’’tiādinā. Bhāvenabhāvalakkhaṇe bhummavacanatthe karaṇavacananti vuttaṃ ‘‘edise atthacarake’’ti. Na aññatrāti na aññattha sugatiyaṃ. Ettha pana ‘‘atthacarakenā’’ti iminā byatirekamukhena anatthacarakataṃyeva vibhāvetīti daṭṭhabbaṃ. ‘‘Upaneyya upaneyyā’’ti idaṃ tvādyantaṃ vicchāvacananti āha ‘‘brāhmaṇo kho panā’’tiādi. Evaṃ upanetvā upanetvāti taṃ taṃ dosaṃ upanīya upanīya. Tenāha ‘‘suṭṭhu dāsādibhāvaṃ āropetvā’’ti. Pātesīti pavaṭṭanavasena pātesi. Yañca agamāsi, tampi assa tathāgamanasaṅkhātaṃ ṭhānaṃ acchinditvāti yojanā.

291. As in “a swollen corpse,” etc., the particle “ka” has the meaning of disgust; therefore, it is said, “disgusted with that very thing.” “That very thing” means precisely the state of being a scholar, or also precisely Ambaṭṭha; this is the meaning. For it is with reference to Ambaṭṭha that he says this. Indeed, in the Pāḷi it is said: “Thus… he spoke to the young man Ambaṭṭha.” And although it is said thus with reference to Ambaṭṭha, it should be understood that, making it indefinite with regard to name and clan, he speaks in the plural while reproaching. With 'yādiso,' etc., he shows that for the indefinite statement 'Yadeva kho tvaṃ,' this, 'evarūpena,' is the definite statement. The instrumental case is in the sense of the locative when a state indicates another state (bhāvena-bhāvalakkhaṇa); therefore, it is said 'edise atthacarake.' “Not elsewhere” means not in another happy destination. Here, however, with “by one who acts for the welfare,” it should be understood that it elucidates, by way of contrast, precisely the state of not acting for the welfare. “Upaneyya upaneyya” is a repetitive term (vicchāvacana) ending in -tvā, etc.; therefore, the commentator said “brāhmaṇo kho panā,” etc. Thus, “having brought near again and again” means applying that and that fault again and again. Therefore, he said, “having well imposed the state of being a slave, etc.” “He made fall” (pātesi) means he caused to fall by way of setting in motion. The construction is: And whatever place he went to, having cut off for him even that place, which was known as 'such a going'.

Pokkharasātibuddhūpasaṅkamanavaṇṇanā

The Explanation of Pokkharasāti’s Approach to the Buddha.

292-3-6. Kittako pana soti vuttaṃ ‘‘sammodanīyakathāyapi kālo natthī’’ti. Āgamā nūti āgato nu. Khoti nipātamattaṃ. Idhāti ettha, tumhākaṃ santikanti attho. Adhivāsetūti sādiyatu, taṃ pana sādiyanaṃ idha manasāva sampaṭiggaho, na kāyavācāhīti āha ‘‘sampaṭicchatū’’ti. Ajja pavattamānaṃ ajjatanaṃ, puññaṃ, pītipāmojjañca, imamatthaṃ dassetuṃ ‘‘yaṃ me’’tiādi vuttaṃ. Kāranti upakāraṃ, sakkāraṃ vā. Acopetvāti acāletvā.

292-3-6. Because the question might be asked, 'How much time is there then?', it is said: 'There is no time even for friendly conversation.' 'Āgamā nu' means 'Has he come?'. 'Kho' is merely a particle. 'Here' means 'in this place, in your presence'; this is the meaning. 'Let him consent' means 'let him accept'; however, that acceptance here is an acceptance by mind only, not by body or speech. Therefore, he said 'let him receive.' That which occurs today is 'present'; to show this meaning—namely, present merit, joy, and gladness—the phrase 'yaṃ me,' etc., is stated. 'Kāraṃ' means 'help' or 'honor.' 'Acopetvā' means 'without shaking'.

297. ‘‘Sahatthā’’ti idaṃ karaṇatthe nissakkavacanaṃ. Tenāha ‘‘sahatthenā’’ti. Suhitanti dhātaṃ, jighacchādukkhābhāvena vā sukhitaṃ. Yāvadatthanti yāva attho, tāva bhojanena tadā kataṃ. Paṭikkhepapavāraṇāvettha adhippetā, na nimantanapavāraṇāti āha ‘‘ala’’ntiādi. ‘‘Hatthasaññāyā’’ti nidassanamattaṃ aññattha mukhavikārena, vacībhedena ca paṭikkhepassa vuttattā[Pg.279], ekakkhaṇepi ca tathāpaṭikkhepassa labbhanato. Onītā pattato pāṇi etassāti onītapattapāṇīti bhinnādhikaraṇavisayo tipado bāhiratthasamāso. Muddhajaṇa-kārena, pana saññogata-kārena ca oṇittasaddo vinābhūteti dasseti ‘‘oṇittapattapāṇintipi pāṭho’’tiādinā. Sucikaraṇatthe vā oṇittasaddo. Oṇittaṃ āmisāpanayanena sucikataṃ pattaṃ pāṇi ca assāti hi oṇittapattapāṇi. Tenāha ‘‘hatthe ca pattañca dhovitvā’’ti. ‘‘Oṇittaṃ nānābhūtaṃ vinābhūtaṃ, āmisāpanayanena vā sucikataṃ pattaṃ pāṇito assāti oṇittapattapāṇī’’ti (sārattha. ṭī. 1.23) sāratthadīpaniyaṃ vuttaṃ. Tattha pacchimavacanaṃ ‘‘hatthe ca pattañca dhovitvā’’ti iminā asaṃsandanato vicāretabbaṃ. Evaṃbhūtanti ‘‘bhuttāviṃ onītapattapāṇi’’nti vuttappakārena bhūtaṃ.

297. “By one’s own hand” (sahatthā) is a term in the ablative case with the meaning of the instrumental. Therefore, he said, “by one’s own hand” (sahatthenā). “Suhita” means sated, or happy due to the absence of the suffering of hunger. “As much as needed” means that at that time, food was provided to the extent that was needed. Here, refusal and declining are intended, not invitation and offering—thus he said, “enough,” and so on. “By a hand gesture” is merely illustrative, as elsewhere refusal is expressed by a change in facial expression or by a verbal utterance, and because such a refusal can be obtained even in a single moment. “His hand is withdrawn from the bowl” (Onītā pattato pāṇi etassa)—thus “onītapattapāṇī” is a three-part external-meaning compound with a split reference. By the presence of the retroflex ‘ṇ’ and the conjunct ‘tt’, he shows that the word “oṇitta” occurs in the sense of ‘separated,’ thus he says, “the reading ‘oṇittapattapāṇi’ also exists,” and so on. Alternatively, the word “oṇitta” is in the sense of purification. For “oṇittapattapāṇi” means one for whom the bowl and hand are purified by the removal of almsfood. Therefore, he said, “having washed the hands and bowl.” In the Sāratthadīpanī it is stated: “Oṇittapattapāṇī means one for whom the bowl is separated—meaning distinct, separate—from the hand, or is purified by the removal of almsfood.” There, the latter statement should be investigated for its lack of correspondence with the phrase “having washed the hands and bowl.” “Evaṃbhūta” means “having eaten, with hand withdrawn from the bowl”—being in the manner stated.

298. Anupubbiṃ kathanti anupubbaṃ kathetabbaṃ kathaṃ. Tenāha ‘‘anupaṭipāṭikatha’’nti. Kā pana sāti āha ‘‘dānānantaraṃ sīla’’ntiādi, tenāyamattho bodhito hoti – dānakathā tāva pacurajanesupi pavattiyā sabbasādhāraṇattā, sukarattā, sīle patiṭṭhānassa upāyabhāvato ca ādito kathetabbā. Pariccāgasīlo hi puggalo pariggahavatthūsu vinissaṭabhāvato sukheneva sīlāni samādiyati, tattha ca suppatiṭṭhito hoti, sīlena dāyakapaṭiggāhakasuddhito parānuggahaṃ vatvā parapīḷānivattivacanato, kiriyadhammaṃ vatvā akiriyadhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānakathānantaraṃ sīlakathā kathetabbā. Tañce dānasīlaṃ vaṭṭanissitaṃ, ayaṃ bhavasampatti tassa phalanti dassanatthaṃ sīlakathānantaraṃ saggakathā. Tāya hi evaṃ dassitaṃ hoti ‘‘imehi dānasīlamayehi, paṇītapaṇītatarādibhedabhinnehi ca puññakiriyavatthūhi etā cātumahārājikādīsu paṇītapaṇītatarādibhedabhinnā aparimeyyā dibbasampattiyo laddhabbā’’ti. Svāyaṃ saggo rāgādīhi upakkiliṭṭho, sabbathā pana tehi anupakkiliṭṭho ariyamaggoti dassanatthaṃ saggakathānantaraṃ maggakathā. Maggañca kathentena tadadhigamupāyadassanatthaṃ kāmānaṃ ādīnavo, okāro, saṃkileso, nekkhamme ānisaṃso ca kathetabbo. Saggapariyāpannāpi hi sabbe kāmā nāma bahvādīnavā aniccā addhuvā vipariṇāmadhammā, pageva itareti [Pg.280] ādīnavo, sabbepi kāmā hīnā gammā pothujjanikā anariyā anatthasaṃhitāti lāmakabhāvo okāro, sabbepi bhavā kilesānaṃ vatthubhūtāti saṃkileso, sabbasaṃkilesavippayuttaṃ nibbānanti nekkhamme ānisaṃso ca kathetabboti. Ayampi attho bodhitoti veditabbo. Maggoti hi ettha iti-saddena ādyatthena kāmādīnavādīnampi saṅgahoti ayamatthavaṇṇanā katā. Tenāha ‘‘seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsetī’’ti. Vitthāro sāratthadīpaniyaṃ (sārattha. ṭī. 3.26) gahetabbo.

298. “A gradual talk” means a talk that should be given in a gradual manner. Therefore, the commentator says, “a sequential talk.” When asked, “What is that?” he says, referring to “after the talk on generosity, the talk on virtue,” etc. Thus, this meaning is made known: First, the talk on generosity should be given because it is common to many people, easy to practice, and serves as a means for establishing oneself in virtue. For a person who is generous and inclined to relinquish possessions easily undertakes the precepts and is well-established in them. After the talk on generosity, the talk on virtue should be given because, having spoken of helping others by means of virtue through the purity of donors and recipients, it speaks of refraining from harming others; having spoken of wholesome actions, it speaks of unwholesome actions; and having spoken of the cause of worldly prosperity, it speaks of the cause of prosperity in future existences. If that generosity and virtue are rooted in the cycle of existence, then the talk on heaven should follow the talk on virtue to demonstrate that such prosperity in existence is its result. For by that, it is shown thus: “Through these grounds for meritorious action consisting of generosity and virtue, distinguished by their refined and even more refined nature, these immeasurable divine attainments, distinguished by their refined and even more refined nature in the realms of the Four Great Kings and beyond, are to be obtained.” However, this heaven is tainted by lust and other defilements, whereas the Noble Path is entirely untainted by them. Therefore, after the talk on heaven, the talk on the path should be given to show this. And when discussing the path, one should explain the danger of sensual pleasures, their inferiority, their defiling nature, and the benefit of renunciation, for the purpose of showing the means of attaining it. For all sensual pleasures, even those associated with heaven, are indeed fraught with much danger, impermanent, unstable, and subject to change—how much more so ordinary ones! All sensual pleasures are low, vulgar, worldly, ignoble, and unbeneficial—this is their inferiority. All states of existence are the foundation for defilements—this is their defiling nature. Nibbāna is entirely free from all defilements—this is the benefit of renunciation. This meaning should also be understood. For here, in the word “magga,” by the word “iti” in the sense of ‘and so on,’ the dangers of sensual pleasures and so on are also included; this explanation of the meaning is given. Therefore, He said: “That is to say—He makes known the talk on generosity, the talk on virtue, the talk on heaven, the danger of sensual pleasures, their inferiority, their defiling nature, and the benefit of renunciation.” The detailed explanation should be taken from the Sāratthadīpanī (Sārattha. ṭī. 3.26).

Kasi-saddo ñāṇena gahaṇeti āha ‘‘gahitā’’tiādi. Sāmaṃsaddena nivattetabbamatthaṃ dasseti ‘‘asādhāraṇā aññesa’’nti iminā, lokuttaradhammādhigame parūpadesavigatattā, ekeneva loke paṭhamaṃ anuttarāya sammāsambodhiyā abhisambuddhattā ca aññesamasādhāraṇāti vuttaṃ hoti. Dhammacakkhunti ettha sotāpattimaggova adhippeto, na brahmāyusutte (ma. ni. 2.383 ādayo) viya heṭṭhimā tayo maggā, na ca cūḷarāhulovādasutte (ma. ni. 3.416) viya āsavakkhayo. ‘‘Tassa uppattiākāradassanattha’’nti kasmā vuttaṃ, nanu maggañāṇaṃ asaṅkhatadhammārammaṇameva, na saṅkhatadhammārammaṇanti codanaṃ sodhento ‘‘tañhī’’tiādimāha. Kiccavasenāti asammohapaṭivedhakiccavasena.

The word “kasi” refers to grasping by knowledge; hence the commentator says, “it has been grasped,” and so on. By the word “sāmaṃ,” he indicates the meaning to be inferred, stating, “not common to others.” Because in the attainment of supramundane states, he was without the instruction of another, and because he alone in the world was first fully awakened to the unsurpassed perfect enlightenment, it is said to be “not common to others.” “Dhammacakkhu” here refers specifically to the path of stream-entry, not the three lower paths as in the Brahmāyu Sutta (Majjhima Nikāya 2.383, etc.), nor the destruction of the taints (āsavakkhayo) as in the Cūḷarāhulovāda Sutta (Majjhima Nikāya 3.416). “Why is it said, ‘for the purpose of showing the manner of its arising’?” Refuting the objection, “Surely, the knowledge of the path has only the unconditioned as its object, not the conditioned,” the commentator says, “for indeed,” and so on. “By way of function” means by way of the function of undeluded penetration.

Pokkharasātiupāsakattapaṭivedanākathāvaṇṇanā

The Exposition on the Account of Pokkharasāti's Declaration of Lay Discipleship

299. Pāḷiyaṃ ‘‘diṭṭhadhammo’’tiādīsu dassanaṃ nāma ñāṇato aññampi cakkhādidassanaṃ atthīti tannivattanatthaṃ ‘‘pattadhammo’’ti vuttaṃ. Patti ca ñāṇapattito aññāpi kāyagamanādipatti vijjatīti tato visesadassanatthaṃ ‘‘viditadhammo’’ti vuttaṃ. Sā panesā viditadhammatā ekadesatopi hotīti nippadesato viditadhammataṃ dassetuṃ ‘‘pariyogāḷhadhammo’’ti vuttaṃ, tenassa saccābhisambodhameva dīpeti. Maggañāṇañhi ekābhisamayavasena pariññādicatukiccaṃ sādhentaṃ nippadesena catusaccadhammaṃ samantato ogāḷhaṃ nāma hoti. Tenāha ‘‘diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo’’ti. ‘‘Kathaṃ pana ekameva ñāṇaṃ ekasmiṃ khaṇe cattāri kiccāni sādhentaṃ pavattati. Na hi tādisaṃ loke diṭṭhaṃ, na āgamo vā tādiso atthī’’ti [Pg.281] na vattabbaṃ. Yathā hi padīpo ekasmiṃyeva khaṇe vaṭṭiṃ dahati, snehaṃ pariyādiyati, andhakāraṃ vidhamati, ālokañcāpi dasseti, evametaṃ ñāṇanti daṭṭhabbaṃ. ‘‘Maggasamaṅgissa ñāṇaṃ dukkhepetaṃ ñāṇaṃ, dukkhasamudayepetaṃ ñāṇaṃ, dukkhanirodhepetaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāyapetaṃ ñāṇa’’nti (vibha. 794) suttapadampettha udāharitabbanti.

299. In the Pāḷi, in texts such as 'diṭṭhadhammo', since seeing (dassanaṃ) exists other than from knowledge—that is, seeing with the eye, etc.—for the purpose of negating that, the term 'pattadhammo' was spoken. And since attainment (patti) also exists other than the attainment of knowledge—that is, attainment through bodily movement, etc.—for the purpose of showing a distinction from that, the term 'viditadhammo' was spoken. Moreover, since that state of having known the Dhamma can also be partial, to show the state of having known the Dhamma without remainder, the term 'pariyogāḷhadhammo' was spoken. By this, it indicates his very thorough understanding of the truths. For path-knowledge, by accomplishing the four tasks beginning with full understanding through a single comprehension, is called 'penetrating the Four Truths from all around without remainder'. Therefore, the commentator said: 'The noble truth of the Dhamma is seen by him, thus he is a diṭṭhadhammo'. It should not be said: 'But how can a single knowledge arise accomplishing four tasks in a single moment? For such a thing is not seen in the world, nor is there such a scripture.' For just as a lamp, in one and the same moment, burns the wick, consumes the oil, dispels the darkness, and also shows light, so too should this knowledge be understood to arise. The sutta passage 'For one endowed with the path, this knowledge is knowledge in regard to suffering, this knowledge is knowledge in regard to the origin of suffering, this knowledge is knowledge in regard to the cessation of suffering, this knowledge is knowledge in regard to the path leading to the cessation of suffering' (Vibh. 794) should be cited here.

Tiṇṇā vicikicchāti sappaṭibhayakantārasadisā soḷasavatthukā, aṭṭhavatthukā ca vicikicchā anena vitiṇṇā. Vigatā kathaṃkathāti pavattiādīsu ‘‘evaṃ nu kho, na nu kho’’ti evaṃ pavattikā kathaṃkathā assa vigatā samucchinnā. Visāradabhāvaṃ pattoti sārajjakarānaṃ pāpadhammānaṃ pahīnattā, tappaṭipakkhesu ca sīlādiguṇesu suppatiṭṭhitattā visāradabhāvaṃ veyyattiyaṃ patto adhigato. Sāyaṃ vesārajjappatti suppatiṭṭhitatā katthāti codanāya ‘‘satthusāsane’’ti vuttanti dassento ‘‘kattha? Satthusāsane’’ti āha. Attanāva paccakkhato diṭṭhattā, adhigatattā ca na assa paccayo paccetabbo paro atthīti attho. Tatthādhippāyamāha ‘‘na parassā’’tiādinā. Na vattatīti na pavattati, na paṭipajjati vā, na paraṃ pacceti pattiyāyatīti aparappaccayotipi yujjati. Yaṃ panettha vattabbampi avuttaṃ, tadetaṃ pubbe vuttattā, parato vuccamānattā ca avuttanti veditabbaṃ.

As for 'tiṇṇā vicikicchā' (doubt is crossed): the sixteen-based and eight-based doubt, which is like a dangerous wilderness, has been crossed over by him. As for 'vigatā kathaṃkathā' (uncertainty is gone): for him, the uncertainty that proceeds in regard to existence, etc., as 'Is it so? Is it not so?' is gone, cut off. As for 'visāradabhāvaṃ patto' (confidence is attained): because the evil states that cause timidity have been abandoned, and because he is well-established in the opposing qualities such as virtue, he has attained, has reached the state of confidence, of competence. Wishing to show that, in response to the question, 'Where does that attainment of confidence and well-establishedness occur?', it was said, 'in the Teacher's Dispensation', the commentator said: 'Where? In the Teacher's Dispensation.' The meaning is: because it has been seen directly and attained by himself, there is no other for him to rely upon. Regarding that, the commentator stated the intention with 'na parassā' (not of another), etc. 'Na vattati' means it does not proceed, or one does not practice; he does not rely on or depend on another, therefore the explanation of the word 'aparappaccayo' (not reliant on another) is also suitable. Whatever should be said here but was not said, it should be known that it was not said because it was said before or because it will be said later.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhīravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmattherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthapakāsaniyā ambaṭṭhasuttavaṇṇanāya līnatthapakāsanā.

Thus, in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya—which illuminates the supreme, subtle, profound, and hard-to-penetrate meaning, and which generates pure, extensive wisdom and competence—this is the clarification of the hidden meaning of the commentary on the Ambaṭṭha Sutta, in the Līnatthappakāsanī named Sādhuvilāsinī, made by the Thera named Ñāṇābhivaṃsa Dhammasenāpati, the teacher of the great King of Kings of the Dhamma, who was endowed with qualities such as honesty, gentleness, propriety, faith, mindfulness, steadfastness, wisdom, patience, and energy; whose knowledge moved with confidence, without attachment or hesitation, in the Three Piṭakas with their commentaries; who penetrated the thickets of his own and other systems of various kinds; who had a large following; and who was a great grammarian.

Ambaṭṭhasuttavaṇṇanā niṭṭhitā.

The commentary on the Ambaṭṭha Sutta is finished.

4. Soṇadaṇḍasuttavaṇṇanā

4. The Commentary on the Soṇadaṇḍa Sutta

300. Evaṃ [Pg.282] ambaṭṭhasuttaṃ saṃvaṇṇetvā idāni soṇadaṇḍasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, ambaṭṭhasuttassānantaraṃ saṅgītassa suttassa soṇadaṇḍasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… aṅgesūti soṇadaṇḍasutta’’nti āha. Sundarabhāvena sātisayāni aṅgāni etesamatthīti aṅgā. Taddhitapaccayassa atisayavisiṭṭhe atthitāatthe pavattito, padhānato rājakumārā, ruḷhivasena pana janapadoti vuttaṃ ‘‘aṅgā nāmā’’tiādi. Idhāpi adhippetā, na ambaṭṭhasutte eva. ‘‘Tadā kirā’’tiādi tassā cārikāya kāraṇavacanaṃ. Āgamane ādīnavaṃ dassetvā paṭikkhipanavasena āgantuṃ na dassanti, nānujānissantīti adhippāyo.

300. Having thus explained the Ambaṭṭha Sutta, now, wishing to explain the Soṇadaṇḍa Sutta, the commentator, in order to make clear that the occasion for explanation has been reached in due sequence, or to show that the sutta recited immediately after the Ambaṭṭha Sutta is the Soṇadaṇḍa Sutta, said: ‘Thus have I heard… in Aṅga, the Soṇadaṇḍa Sutta.’ ‘Aṅga’ refers to those for whom there are limbs that are excellent due to their beauty. Because the taddhita suffix occurs in the meaning of ‘existence’ which is especially excellent, primarily princes are meant, but by convention, it refers to the country. Therefore, it was said, ‘named Aṅga,’ and so on. Here also it is intended, not only in the Ambaṭṭha Sutta. The words beginning with ‘At that time, it is said…’ are a statement of the reason for that wandering. The meaning is: having shown the fault in coming, by way of rejecting it, they will not give permission for him to come; they will not allow it.

Nīlāsokakaṇikārakoviḷārakundarājarukkhādisammissatāya taṃ campakavanaṃ nīlādipañcavaṇṇakusumapaṭimaṇḍitaṃ, na campakarukkhānaññeva nīlādipañcavaṇṇakusumatāyāti vadanti, tathārūpāya pana dhātuyā campakarukkhāva nīlādipañcavaṇṇampi kusumaṃ pupphanti. Idānipi hi katthaci dese dissanti, evañca yathārutampi aṭṭhakathāvacanaṃ upapannaṃ hoti. Kusumagandhasugandheti vuttanayena sammissakānaṃ, suddhacampakānaṃ vā kusumānaṃ gandhehi sugandhe. Evaṃ pana vadanto na māpanakāleyeva tasmiṃ nagare campakarukkhā ussannā, atha kho aparabhāgepīti dasseti. Māpanakāle hi campakarukkhānamussannatāya taṃ nagaraṃ ‘‘campā’’ti nāmaṃ labhi. Issarattāti adhipatibhāvato. Senā etassa atthīti seniko, sveva seniyo. Bahubhāvavisiṭṭhā cettha atthitā taddhitapaccayena jotitāti vuttaṃ ‘‘mahatiyā senāya samannāgatattā’’ti. Sārasuvaṇṇasadisatāyāti uttamajātisuvaṇṇasadisatāya. Cūḷadukkhakkhandhasuttaṭṭhakathāyaṃ pana evaṃ vuttaṃ ‘‘seniyo’’ti tassa nāmaṃ, bimbīti attabhāvassa nāmaṃ vuccati, so tassa sārabhūto dassanīyo pāsādiko attabhāvasamiddhiyā bimbisāroti vuccatī’’ti (ma. ni. aṭṭha. 1.180).

That campaka forest was adorned with flowers of five colors beginning with blue due to being mixed with trees such as the blue asoka, kaṇikāra, koviḷāra, kunda, and rājarukkha. The teachers say it is not due to the campaka trees alone having flowers of five colors, but that by means of a substance of such a nature, the campaka trees themselves bloom with flowers that are also of five colors beginning with blue. Indeed, even now they are seen in some places, and thus the commentary’s statement is plausible even as it is written. ‘Fragrant with the scent of flowers’ means fragrant with the scents of the flowers of the mixed trees or of the pure campaka trees, in the way that has been stated. But in saying this, he shows that it was not only at the time of the city's founding that campaka trees were abundant in that city, but indeed, they were also abundant in a later period. For at the time of its founding, that city obtained the name ‘Campā’ because of the abundance of campaka trees. ‘By sovereignty’ means due to being the ruler. ‘He has an army (senā), therefore he is Senika’; that very Senika is Seniya. And here, existence distinguished by abundance is illuminated by the taddhita suffix; therefore it was said, ‘because he was endowed with a great army.’ ‘Like the essence of gold’ means due to being like gold of the highest quality. In the commentary to the Cūḷadukkhakkhandha Sutta, however, it is said thus: ‘“Seniya” is his name. “Bimbī” is said to be the name of his person. That king, being the essence of that person, lovely to see and inspiring confidence, is called Bimbisāra because of the perfection of his person.’

301-2. Saṃhatāti sannipatanavasena saṅghaṭitā, sannipatitāti vuttaṃ hoti. Ekekissāya disāyāti ekekāya padesabhūtāya disāya. Pāḷiyaṃ brāhmaṇagahapatikānamadhippetattā ‘‘saṅghino’’ti vattabbe [Pg.283] ‘‘saṅghī’’ti puthutte ekavacanaṃ vuttanti dasseti ‘‘etesa’’nti iminā. Evaṃ ācariyena (dī. ni. ṭī. 1.301, 302) vuttaṃ, saṅghīti pana dīghavasena bahuvacanampi dissati. Agaṇāti asamūhabhūtā agaṇabandhā, ‘‘agaṇanā’’tipi pāṭho, ayamevattho, saṅkhyātthassa ayuttattā. Na hi tesaṃ saṅkhyā atthīti. Idaṃ vuttaṃ hoti – pubbe antonagare agaṇāpi pacchā bahinagare gaṇaṃ bhūtā pattāti gaṇībhūtāti. Abhūtatabbhāve hi karāsabhūyoge a-kārassa ī-kārādeso, īpaccayo vā. Rājarājaññādīnaṃ daṇḍadharo purisova tato tato khattiyānaṃ tāyanato rakkhaṇato khattā niruttinayena. So hi yattha tehi pesito, tattha tesaṃ dosaṃ pariharanto yuttapattavasena pucchitamatthaṃ katheti. Tenāha ‘‘pucchitapañhe byākaraṇasamattho’’ti. Kulāpadesādinā mahatī mattā pamāṇametassāti mahāmatto.

‘Assembled’ (saṃhatā) means brought together, assembled by way of gathering; thus it is said. ‘From each direction’ (ekekissāya disāya) means from each single direction that has become a region. By this word ‘etesaṃ’ (of these), he shows that in the Pāḷi, because brahmins and householders are intended, although ‘saṅghino’ should be said, the singular ‘saṅghī’ is stated in the sense of a multitude. Thus it was said by the teacher. But ‘saṅghī’ with a long vowel is also seen as a plural. ‘Not in groups’ (agaṇā) means not formed into a group, not bound into a group. ‘Agaṇanā’ is also a reading; this is the very meaning, because the meaning of ‘number’ is unsuitable. For indeed, they have no number. This is what is meant: although previously they were not in a group within the city, later, outside the city, they came to be a group; therefore, they are called ‘gaṇībhūtā’ (having become a group). Indeed, in the sense of ‘becoming what one was not before,’ when connected with the roots kar, as, and bhū, the letter ‘a’ is replaced by ‘ī’, or the suffix ‘ī’ is used. A staff-bearer of kings, sons of kings, and so on, is called ‘khattā’ by etymological rule because he protects (tāyanato) the khattiyas from here and there. For indeed, wherever he is sent by them, there, wishing to remove their fault, he speaks on the matter he is asked about in a suitable manner. Therefore, he said, ‘capable of answering a question when asked.’ ‘Mahāmatta’ (great minister) means one for whom there is a great measure or standard by way of designation of lineage, and so on.

Soṇadaṇḍaguṇakathāvaṇṇanā

Commentary on the Discourse on the Qualities of Soṇadaṇḍa

303. Ekassa rañño āṇāpavattiṭṭhānāni rajjāni nāma, visiṭṭhāni rajjāni virajjāni, tāneva verajjāni, nānāvidhāni verajjāni tathā, tesu jātātiādinā tidhā taddhitanibbacanaṃ. Vicitrā hi taddhitavuttīti. Yaññānubhavanatthanti yassa kassaci yaññassa anubhavanatthaṃ. Teti nānāverajjakā brāhmaṇā. Tassāti soṇadaṇḍabrāhmaṇassa. Uttamabrāhmaṇoti abhijanasampattiyā, vittasampattiyā, vijjāsampattiyā ca uggatataro, uḷāro vā brāhmaṇo. Āvaṭṭanīmāyā vuttāva. Lābhamaccherena nippīḷitatāya asannipāto bhavissati.

303. The places where a king's command prevails are called realms (rajjāni). Distinguished realms are virajjas; those very ones are verajjas; and there are various kinds of verajjas. By the text beginning with 'born in them' (tesu jātā), he shows the taddhita derivation in three ways. For the occurrence of taddhita is varied. 'For the enjoyment of sacrifice' means for the purpose of enjoying any sacrifice whatsoever. 'They' refers to the brahmins from the various distinguished realms. 'Of him' means of the brahmin Soṇadaṇḍa. 'Foremost brahmin' means one who is especially more renowned on account of being endowed with a good retinue, endowed with wealth, and endowed with knowledge; or, an eminent brahmin. Deception is called āvaṭṭanī; this has indeed been stated. Due to being oppressed by stinginess regarding gain, a non-gathering will occur.

Aṅgeti gameti attano phalaṃ ñāpeti, sayaṃ vā aṅgīyati gamīyati ñāyatīti aṅgaṃ, hetu. Tenāha ‘‘kāraṇenā’’ti. Lokadhammatānussaraṇena aparānipi kāraṇāni āhaṃsūti dassento ‘‘eva’’ntiādimāha.

It makes known its own fruit (phalaṃ); or, it itself is possessed, is gone to, is known, therefore it is called a factor (aṅga), a cause (hetu). For that reason, the commentator said, 'by reason' (kāraṇena). Wishing to show that 'by repeatedly recollecting the nature of the world, they stated other reasons as well,' the commentator said 'thus' (evaṃ), and so on.

Dvīhi pakkhehīti mātupakkhena, pitupakkhena cāti dvīhi ñātipakkhehi. ‘‘Ubhato sujāto’’ti hi etthakeyeva vutte yehi kehici dvīhi bhāgehi sujātattaṃ vijāneyya, sujātasaddo ca ‘‘sujāto cārudassano’’tiādīsu (ma. ni. 2.399) ārohasampattipariyāyopi hotīti jātivaseneva [Pg.284] sujātattaṃ vibhāvetuṃ ‘‘mātito ca pitito cā’’ti vuttaṃ. Tenāha ‘‘bhoto mātā brāhmaṇī’’tiādi. Evanti vuttappakārena, mātupakkhato ca pitupakkhato ca paccekaṃ tividhena ñātiparivaṭṭenāti vuttaṃ hoti. ‘‘Saṃsuddhagahaṇiko’’ti imināpi ‘‘mātito ca pitito cā’’ti vuttamevatthaṃ samatthetīti āha ‘‘saṃsuddhā te mātugahaṇī’’ti, saṃsuddhāva anaññapurisasādhāraṇāti attho. Anorasaputtavasenāpi hi loke mātāpitusamaññā dissati, idha panassa orasaputtavaseneva icchitāti dassetuṃ ‘‘saṃsuddhagahaṇiko’’ti vuttaṃ. Gabbhaṃ gaṇhāti dhāretīti gahaṇī, tatiyāvaṭṭasaṅkhāto gabbhāsayasaññito mātukucchipadeso samavepākiniyāti samavipācaniyā. Etthāti mahāsudassanasutte. Yathābhuttamāhāraṃ vipācanavasena gaṇhāti na chaḍḍetīti gahaṇī, kammajatejodhātu, yā ‘‘udaraggī’’ti loke paññāyati.

'By two sides' means from the mother's side and from the father's side, thus from two kinship sides. Indeed, if only 'well-born on both sides' were said, one might understand being well-born from any two sides whatsoever. And the word 'sujāta' (well-born), in phrases such as 'well-born, of charming appearance,' also becomes a synonym for perfection of physical stature. Therefore, in order to analyze being well-born solely by way of lineage, it was said by the Blessed One, 'from the mother's side and from the father's side.' For that reason, the commentator said, 'Your mother is a brahmin woman,' etc. 'Thus' means: in the manner already stated, by a threefold kinship cycle for each, from the mother's side and from the father's side. This is the intended meaning. By this phrase 'of pure conception' (saṃsuddhagahaṇiko), he also confirms the very meaning already stated by 'from the mother's side and from the father's side.' Therefore, the commentator said, 'Your mother's conception is pure.' The meaning is: not being common to another man is purity itself. Indeed, in the world, the designation 'mother and father' is seen even in the case of a non-biological son, but here, to show that it is desired only in the sense of a biological son of his, 'of pure conception' was said by the commentator. She takes up, she holds the embryo (gabbha); therefore, she is called 'gahaṇī'. This refers to the region of the mother's belly, known as the third cycle, designated as the womb-residence, which causes even ripening (samavepākinī). 'Here' means in the Mahāsudassana Sutta. She takes up the consumed food by way of digestion and does not discard it; therefore, she is called 'gahaṇī'. This refers to the kamma-born heat element, which is known in the world as 'the fire of the stomach'.

Pitupitāti pituno pitā. Pitāmahoti āmaha-paccayena taddhitasiddhi. ‘‘Catuyuga’’ntiādīsu viya taṃ tadatthe yujjitabbato kālaviseso yugaṃ nāma. Etaṃ yugasaddena āyuppamāṇavacanaṃ abhilāpamattaṃ lokavohāravacanamattameva, adhippetatthato pana pitāmahoyeva pitāmahayugasaddena vutto tasseva padhānabhāvena adhippetattāti adhippāyo. Tato uddhanti pitāmahato upari. Tenāha ‘‘pubbapurisā’’ti, tadavasesā pubbakā cha purisāti attho. Purisaggahaṇañcettha ukkaṭṭhaniddesena katanti daṭṭhabbaṃ. Evañhi ‘‘mātito’’ti pāḷivacanaṃ samatthitaṃ hoti.

'Father's father' means the father of the father. The taddhita formation 'pitāmaha' (grandfather) is accomplished with the suffix 'āmaha'. As in 'catuyuga' (four yugas) and so on, because it is applicable in that particular meaning, a specific period of time is called 'yuga'. This statement that the word 'yuga' means a measure of lifespan is a mere utterance, merely a conventional worldly expression. However, in its intended meaning, only the grandfather himself is spoken of by the word 'pitāmahayuga'. Why? Because he alone is intended as being primary. This is the intention. 'Tato uddhaṃ' means above the grandfather. Therefore, the commentator said 'pubbapurisā' (ancestors). The meaning is: the six preceding men remaining from that grandfather. And here, the taking of the word 'purisa' (man) should be understood as being done by way of an eminent designation. For when this is so, the Pāḷi phrase 'mātito' (from the mother's side) is well-established.

Tatrāyamaṭṭhakathāmuttakanayo – mātā ca pitā ca pitaro, pitūnaṃ pitaro pitāmahā, tesaṃ yugo dvando pitāmahayugo, tasmā, yāva sattamā pitāmahayugā pitāmahadvandāti attho veditabbo, evañca pitāmahaggahaṇeneva mātāmahopi gahito. Yugasaddo cettha ekaseso ‘‘yugo ca yugo ca yugo’’ti, ato tattha tattha ñātiparivaṭṭe pitāmahadvandaṃ gahitaṃ hotīti.

Herein is the method independent of the commentary: Mother and father are parents (pitaro); the parents of the parents are grandparents (pitāmahā); their pair or couple is a 'pitāmahayuga'. Therefore, the meaning should be understood as: up to the seventh grandparent-pair (pitāmahadvanda). And when this is so, by the taking of the paternal grandparents, the maternal grandparents are also taken. And here the word 'yuga' is taken as an ekasesa (ellipsis compound), as in 'a pair and a pair'. Therefore, in each respective kinship cycle, the grandparent-pair is taken.

‘‘Yāva sattamā pitāmahayugā’’ti idaṃ kākāpekkhanamiva ubhayattha sambandhagatanti āha ‘‘eva’’ntiādi. Yāva sattamo puriso, tāva akkhitto [Pg.285] anupakuṭṭho jātivādenāti sambandho. Akkhittoti appattakhepo. Anavakkhittoti saddhathālipākādīsu na chaḍḍito. Na upakuṭṭhoti na upakkosito. ‘‘Jātivādenā’’ti idaṃ hetumhi karaṇavacananti dassetuṃ ‘‘kena kāraṇenā’’tiādi vuttaṃ. Itipīti imināpi kāraṇena. Ettha ca ‘‘ubhato…pe… yugā’’ti etena brāhmaṇassa yonidosābhāvo dassito saṃsuddhagahaṇikabhāvakittanato, ‘‘akkhitto’’ti etena kiriyāparādhābhāvo. Kiriyāparādhena hi sattā khepaṃ pāpuṇanti. ‘‘Anupakuṭṭho’’ti etena ayuttasaṃsaggābhāvo. Ayuttasaṃsaggañhi paṭicca sattā akkosaṃ labhantīti.

This phrase 'up to the seventh grandparent-generation' is connected to both sides, like a crow's glance. Therefore, the commentator said 'thus', and so on. The connection is: as long as the seventh man exists, so long is he not cast out, not reviled, by talk based on birth. 'Not cast out' (akkhitto) means not having rejection befall him. 'Not despised' (anavakkhitto) means not discarded in matters of communal cooking pots and so on. 'Not reviled' (na upakuṭṭho) means not abused. To show that this word 'jātivādena' (by talk based on birth) is an instrumental noun in the sense of cause, it was said 'by what reason?' and so on. 'Thus also' means also for this reason. And here, by this text 'on both sides... up to the generation', the absence of fault in the brahmin's conception is shown, because of the declaration of his having a pure maternal conception. By 'not cast out', the absence of fault in action is shown. Indeed, on account of faulty action, beings reach a state of being cast out. By 'not reviled', the absence of association with unsuitable persons is shown. Indeed, on account of association with unsuitable persons, beings receive abuse.

Issaroti ādhipateyyasaṃvattaniyakammabalena īsanasīlo, sā panassa issaratā vibhavasampattipaccayā pākaṭā jātā, tasmā aḍḍhabhāvapariyāyena dassento ‘‘aḍḍhoti issaro’’ti āha. Mahantaṃ dhanamassa bhūmigataṃ, vehāsagatañcāti mahaddhano. Tassāti tassa tassa guṇassa, ayameva ca pāṭho adhunā dissati. Aguṇaṃyeva dassemāti anvayato tassa guṇaṃ vatvā byatirekato bhagavato anupasaṅkamanakāraṇaṃ aguṇameva dassema.

'Issaro' (lord) means he is of a nature to rule due to the power of kamma that leads to sovereignty. However, that lordship of his became manifest because of the condition of being endowed with prosperity. Therefore, wishing to show it by way of a synonym for being wealthy, the commentator said, ''Aḍḍho' (wealthy) means 'issaro'.' He has great wealth, both that which is on the ground and that which is in the air; therefore, that brahmin is called 'mahaddhano' (greatly wealthy). 'Tassa' means of that particular quality of his; and this very reading is what is seen now. The phrase 'let us show only the fault' means: having stated his quality in positive terms, let us, in negative terms, show only the fault which was the reason for not approaching the Blessed One.

Adhikarūpoti visiṭṭharūpo uttamasarīro. Dassanaṃ arahatīti dassanīyoti āha ‘‘dassanayoggo’’ti. Pasādaṃ āvahatīti pāsādiko. Tenāha ‘‘pasādajananato’’ti. Pokkharasaddo idha sundaratthe, sarīratthe ca niruḷho. Vaṇṇassāti vaṇṇadhātuyā. Pakāsaniyena parisuddhanimittena vaṇṇasaddassa vaṇṇadhātuyaṃ pavattanato tannimittameva vaṇṇatā, sā ca vaṇṇanissitāti abhedavasena vuttaṃ ‘‘uttamena parisuddhena vaṇṇenā’’ti. Sarīraṃ pana sannivesavisiṭṭhaṃ karacaraṇagīvāsīsādisamudāyaṃ, tañca avayavabhūtena saṇṭhānanimittena gayhati, tasmā tannimittameva pokkharatāti vuttaṃ ‘‘sarīrasaṇṭhānasampattiyā’’ti, uttamāya sarīrasaṇṭhānasampattiyātipi yojetabbaṃ. Atthavasā hi liṅgavibhattivipariṇāmo. Sabbesu vaṇṇesu suvaṇṇavaṇṇova uttamoti āha ‘‘parisuddhavaṇṇesupi seṭṭhena suvaṇṇavaṇṇena samannāgato’’ti. Tathā hi buddhā, cakkavattino ca suvaṇṇavaṇṇāva honti. Yasmā pana vacchasasaddo sarīrābhe pavattati, tasmā brahmavacchasīti uttamasarīrābho, suvaṇṇābho icceva attho. Imameva hi atthaṃ sandhāya ‘‘mahābrahmuno sarīrasadiseneva sarīrena samannāgato’’ti [Pg.286] vuttaṃ, na brahmujugattataṃ. Okāsoti sabbaṅgapaccaṅgaṭṭhānaṃ. Ārohapariṇāhasampattiyā, avayavapāripūriyā ca dassanassa okāso na khuddakoti attho. Tenāha ‘‘sabbānevā’’tiādi.

Adhikarūpo means having a distinguished form, an excellent body. Because one is worthy of being seen, one is called 'dassanīya'; therefore, he said, 'worthy of seeing.' Because it brings forth serenity, it is called 'pāsādika.' Therefore, he said, 'because of generating serenity.' The word 'pokkhara' here is established in the meaning of 'beautiful' and in the meaning of 'body'. 'Vaṇṇassa' means of the color-element. Because color arises in the color-element through a manifest, pure sign, that very sign is 'vaṇṇatā' (colorfulness), and since that depends on color, it is said without distinction, 'with excellent, pure color.' The body, however, is a collection distinguished by its arrangement—hands, feet, neck, head, and so on; and that is grasped by the sign of its form, which consists of its constituent parts. Therefore, that very sign is called 'pokkharatā', as it is said, 'due to the accomplishment of bodily structure'; it should also be connected as 'due to the excellent accomplishment of bodily structure.' For the transformation of gender and case is according to the meaning. Among all colors, the golden color is supreme, hence he said, 'endowed with the golden color, the best even among pure colors.' For indeed, Buddhas and Wheel-turning Monarchs are of golden color. Since the word 'vacchasa' occurs in the sense of bodily radiance, 'brahmavacchasī' means having the radiance of an excellent body, having a golden radiance. Indeed, with reference to just this meaning, it is said, 'endowed with a body just like the body of Mahā Brahmā,' not the uprightness of a Brahmā. 'Okāsa' means the placement of all major and minor limbs. The meaning is that due to the accomplishment of height and breadth, and the fullness of limbs, the space for seeing is not small. Therefore, he said, 'all,' and so on.

Sīlanti yamaniyamalakkhaṇaṃ sīlaṃ, taṃ panassa rattaññutāya vuddhaṃ vaddhitanti visesato ‘‘vuddhasīlī’’ti vuttaṃ. Vuddhasīlenāti sabbadā sammāyogato vuddhena dhuvasīlena. Evañca katvā padattayampetaṃ adhippetatthato visiṭṭhaṃ hoti, saddatthamattaṃ pana sandhāya ‘‘idaṃ vuddhasīlīpadasseva vevacana’’nti vuttaṃ. Pañcasīlato paraṃ tattha sīlassa abhāvato, tesamajānanato ca ‘‘pañcasīlamattamevā’’ti āha.

Virtue is virtue characterized by restraints and observances. But for him, due to his long-standing practice, that virtue has grown and increased; therefore, it is specifically said, 'one of mature virtue.' 'With mature virtue' means with lasting virtue, developed through proper engagement at all times. And thus, this triad of terms becomes distinguished with regard to its intended meaning. However, with reference to just the literal meaning, it is said, 'This is a synonym for the term "vuddhasīlī".' Because beyond the five precepts there is an absence of virtue in him, and because of their ignorance, he said, 'only the five precepts.'

Vācāya parimaṇḍalapadabyañjanatā eva sundarabhāvoti vuttaṃ ‘‘sundarā parimaṇḍalapadabyañjanā’’ti. Ṭhānakaraṇasampattiyā, sikkhāsampattiyā ca kassacipi anūnatāya parimaṇḍalapadāni byañjanāni akkharāni etissāti parimaṇḍalapadabyañjanā. Akkharameva hi taṃtadatthavācakabhāvena paricchinnaṃ padaṃ. Atha vā padameva atthassa byañjakattā byañjanaṃ, sithiladhanitādiakkharapāripūriyā ca padabyañjanassa parimaṇḍalatā, parimaṇḍalaṃ padabyañjanametissāti tathā. Apica pajjati attho etenāti padaṃ, nāmādi, yathādhippetamatthaṃ byañjetīti byañjanaṃ, vākyaṃ, tesaṃ paripuṇṇatāya parimaṇḍalapadabyañjanā. Atthaviññāpane sādhanatāya vācāva karaṇaṃ vākkaraṇanti tulyādhikaraṇataṃ dassetuṃ ‘‘udāharaṇaghoso’’ti vuttaṃ, vacībhedasaddoti attho. Tassa brāhmaṇassa, tena vā bhāsitabbassa atthassa guṇaparipuṇṇabhāvena pūre guṇehi paripuṇṇabhāve bhavāti porī. Puna pureti rājadhānīmahānagare. Bhavattāti saṃvaḍḍhattā. Sukhumālattanenāti sukhumālabhāvena, iminā tassā vācāya mudusaṇhattamāha. Apalibuddhāyāti pittasemhādīhi apariyonaddhāya, hetugabbhapadametaṃ. Tato eva hi yathāvuttadosābhāvoti. Ḍaṃsetvā viya ekadesakathanaṃ sandiṭṭhaṃ, saṇikaṃ cirāyitvā kathanaṃ vilambitaṃ, ‘‘sanniddhavilambitādī’’tipi pāṭho. Saddena ajanakaṃ vacinaṃ, mammakasaṅkhātaṃ vā ekakkharameva dvattikkhattumuccāraṇaṃ sanniddhaṃ. Ādisaddena dukkhalitānukaḍḍhitādīni saṅgaṇhāti. Eḷāgaḷenāti eḷāpaggharaṇena. ‘‘Eḷā gaḷantī’’ti vuttasseva dvidhā atthaṃ dassetuṃ ‘‘lālā vā paggharantī’’tiādi [Pg.287] vuttaṃ. ‘‘Passe’ḷamūgaṃ uragaṃ dujivha’’ntiādīsu (jā. 1.7.49) viya hi eḷāsaddo lālāya, kheḷe ca pavattati. Kheḷaphusitānīti kheḷabindūni.

The state of having well-rounded words and syllables is itself the state of beauty of speech; therefore, it was said, 'beautiful, with well-rounded words and syllables.' For this speech, due to the accomplishment of the points of articulation and the articulators, and the accomplishment of training, and because of the non-deficiency of anything whatsoever, its words, syllables, and letters are well-rounded; therefore, it is called 'parimaṇḍalapadabyañjanā' (one with well-rounded words and syllables). For a letter itself, when delimited by its function of denoting this or that meaning, is a 'pada' (word). Alternatively, a word itself, because it makes the meaning manifest, is a 'byañjana' (expression); and the well-roundedness of the word-expression comes from the completeness of its letters, such as lax, aspirated, and so on. Because this speech has well-rounded words and expressions, it is so called. Furthermore: 'pada' (word) is that by which meaning is known, such as a noun, etc.; 'byañjana' (expression) is that which makes manifest the intended meaning, which is a sentence. Due to the completeness of these, it is 'parimaṇḍalapadabyañjanā'. To show that speech itself is the instrument for conveying meaning and that 'vākkaraṇa' (speech-instrument) is co-referential, it was said, 'udāharaṇaghoso' (exemplary sound), which means the sound of distinct speech. For that brahmin, or for the meaning that should be spoken by him, because it is produced in a city and is complete with qualities due to the fullness of its virtues, it is 'porī'. Again, 'pure' refers to a great royal city. 'Bhavattā' means due to having been well-brought-up. 'Sukhumālattanena' means by way of delicacy; by this, he indicates the softness and smoothness of that speech. 'Apalibuddhāya' means not entangled with bile, phlegm, etc.; this is a term containing a cause. For it is precisely because of this that there is an absence of the aforementioned faults. Speaking a part as if biting it off is 'sandaṭṭhaṃ'. Speaking slowly, lingeringly, is 'vilambitaṃ'. There is also the reading 'sanniddhavilambitādi'. The non-production of sound by the speaker, or the utterance of a single letter two or three times, which is called 'mammaka' (stuttering), is 'sanniddhaṃ'. By the word 'ādi' (etc.), he includes faulty slipping, drawing out, and so on. 'Eḷāgaḷena' means by the dripping of saliva. To show the twofold meaning of what was said as 'eḷā gaḷantī' (saliva dripping), it was said, 'lālā vā paggharantī' (or saliva trickling), and so on. For indeed, as in passages like 'Passe’ḷamūgaṃ uragaṃ dujivhaṃ' (Jā 1.7.49), the word 'eḷā' occurs in the sense of saliva and spittle. 'Kheḷaphusitāni' means droplets of spittle.

Tatrāyamaṭṭhakathāmuttakanayo – elanti doso vuccati ‘‘yā sā vācā nelā kaṇṇasukhā’’tiādīsu (dī. ni. 1.8, 194) viya. Duppaññā ca sadosameva kathaṃ kathentā elaṃ paggharāpenti, tasmā tesaṃ vācā elagaḷā nāma hoti, tabbiparītāyāti attho. ‘‘Ādimajjhapariyosānaṃ pākaṭaṃ katvā’’ti iminā tassā vācāya atthapāripūriṃ vadati. Viññāpanasaddena etassa sambandho.

Herein is a method independent of the commentary: 'ela' is said to be a fault, as in passages like 'that speech which is not 'ela' is pleasing to the ear' (Dī. Ni. 1.8, 194). And the unwise, speaking faultily, cause 'ela' to flow forth. Therefore, their speech is called 'elagaḷā'. The meaning is the opposite of that. By this phrase, 'having made the beginning, middle, and end manifest,' he speaks of the completeness of meaning of that speech. Its connection is to be made with the word 'viññāpana'.

Jarājiṇṇatāya jiṇṇoti khaṇḍiccapāliccādibhāvamāpādito. Vuddhimariyādappattoti vuddhiyā paricchedaṃ pariyantaṃ patto. Jātimahallakatāyāti upapattiyā mahallakabhāvena. Tenāha ‘‘cirakālappasuto’’ti. Addhasaddo addhānapariyāyo dīghakālavācako. Kittako pana soti āha ‘‘dve tayo rājaparivaṭṭe’’ti, dvinnaṃ tiṇṇaṃ rājūnaṃ rajjapasāsanapaṭipāṭiyoti attho. ‘‘Addhagato’’ti vatvāpi kataṃ vayogahaṇaṃ osānavayāpekkhanti vuttaṃ ‘‘pacchimavayaṃ sampatto’’ti. Pacchimo tatiyabhāgoti vassasatassa tidhā katesu bhāgesu tatiyo osānabhāgo. Paccekaṃ tettiṃsavassato ca adhikamāsapakkhādipi vibhajīyati, tasmā sattasaṭṭhime vasse yathārahaṃ labbhamānamāsapakkhadivasato paṭṭhāya pacchimavayo veditabbo. Ācariyasāriputtattherenapi hi imamevatthaṃ sandhāya ‘‘sattasaṭṭhivassato paṭṭhāya pacchimavayo koṭṭhāso’’ti (sārattha. ṭī. 1.verañjakaṇḍavaṇṇanā) vuttaṃ. Itarathā hi ‘‘pacchimavayo nāma vassasatassa pacchimo tatiyabhāgo’’ti aṭṭhakathāvacanena virodho bhaveyyāti.

He is called 'old' (jiṇṇa) due to decrepitude from old age, having been brought to the state of having broken teeth, grey hair, and so on. 'Having reached the limit of growth' (vuddhimariyādappatto) means having reached the boundary, the end of growth. 'Due to being aged by birth' (jātimahallakatāya) means by way of being great through birth. Therefore, he said, 'long-lived' (cirakālappasuto). The word 'addha' is a synonym for 'addhāna', denoting a long period of time. How long, then, is that period? He said, 'two or three royal successions' (dve tayo rājaparivaṭṭe), the meaning of which is the succession of the reigns of two or three kings. Although it is said 'advanced in years' (addhagato), the taking of the word 'age' is with reference to the final age; therefore, it was said, 'he has reached the final age' (pacchimavayaṃ sampatto). 'The final, the third part' (pacchimo tatiyabhāgo) means: of the parts when one hundred years are divided into three, it is the third, the final part. Each is divided into thirty-three years and also additional months, fortnights, and so on. Therefore, the final age should be understood as beginning from the sixty-seventh year, according to the obtainable months, fortnights, and days as is appropriate. Indeed, the teacher, the Elder Sāriputta, also, referring to this very meaning, said, 'Beginning from the sixty-seventh year is the portion of the final age.' For otherwise, there would be a contradiction with the word of the commentary: 'The final age, namely, is the final third part of one hundred years.'

Evaṃ kevalajātivasena paṭhamavikappaṃ vatvā guṇamissakavasenapi dutiyavikappaṃ vadantena ‘‘apicā’’tiādi āraddhaṃ. Tattha nāyaṃ jiṇṇatā vayomattena, atha kho kulaparivaṭṭena purāṇatāti āha ‘‘jiṇṇoti porāṇo’’tiādi. Cirakālappavattakulanvayoti cirakālaṃ pavattakulaparivaṭṭo, tenāssa kulavasena uditoditabhāvamāha. ‘‘Vayoanuppatto’’ti iminā jātivuddhiyā vakkhamānattā, guṇavuddhiyā [Pg.288] ca tato sātisayattā ‘‘vuddhoti sīlācārādiguṇavuddhiyā yutto’’ti vuttaṃ. Vakkhamānaṃ pati pārisesaggahaṇañhetaṃ. Tathā jātimahallakatāyapi teneva padena vakkhamānattā, vibhavamahattatāya ca anavasesitattā ‘‘mahallakoti vibhavamahantatāya samannāgato’’ti āha. Maggapaṭipannoti brāhmaṇānaṃ yuttapaṭipattivīthiṃ avokkamma caraṇavasena upagatoti atthaṃ dasseti ‘‘brāhmaṇāna’’ntiādinā. Jātivuddhabhāvamanuppatto, tampi antimavayaṃ pacchimavayameva anuppattoti sādhippāyayojanā. Iminā hi pacchimavayavasena jātivuddhabhāvaṃ dassetīti.

Having thus spoken of the first alternative by way of mere birth, the commentator, wishing to speak of the second alternative by way of being mixed with qualities, began with 'apicā' and so on. Therein, this being 'aged' is not by mere age, but rather it is antiquity by way of family succession; thus he said, 'aged (jiṇṇa) means ancient (porāṇo),' and so on. 'Of a lineage proceeding for a long time' (cirakālappavattakulanvayo) means a family succession that has proceeded for a long time; by this, he speaks of his state of being exceedingly famous and renowned on account of his family. Because growth by birth will be spoken of by this phrase 'advanced in years' (vayoanuppatto), and because growth in virtue is superior to that, it was said: 'advanced (vuddha) means endowed with growth in virtues such as good conduct and morality.' This is a taking of the remainder with respect to what will be spoken of. Similarly, regarding being aged by birth, because it will be spoken of by that very word, and because greatness of wealth has not been left out, he said: 'aged (mahallaka) means endowed with greatness of wealth.' 'Entered upon the path' (maggapaṭipanno) means he has entered upon the path of suitable conduct for brahmins and approached it by way of practice; he shows this meaning with 'of the brahmins' (brāhmaṇānaṃ) and so on. He has attained the state of being mature by birth, and that too is the attainment of the final age, the last age itself—this is a construction with intention. For by this, he shows the state of being mature by birth by way of the final age.

Buddhaguṇakathāvaṇṇanā

The Commentary on the Discourse on the Buddha's Qualities.

304. Tādisehi mahānubhāvehi saddhiṃ yugaggāhavasena ṭhapanampi na mādisānaṃ paṇḍitajātīnamanucchavikaṃ, kuto pana ukkaṃsavasena ṭhapananti idaṃ brāhmaṇassa na yuttarūpanti dassento ‘‘na kho pana meta’’ntiādimāha. Tattha yepi guṇā attano guṇehi sadisā, tepi guṇe uttaritareyeva maññamāno pakāsetīti sambandho. Sadisāti ca ekadesena sadisā. Na hi buddhānaṃ guṇehi sabbathā sadisā kecipi guṇā aññesu labbhanti. ‘‘Ko cāha’’ntiādi uttaritarākāradassanaṃ. Ahañca kīdiso nāma hutvā sadiso bhavissāmi, samaṇassa…pe… guṇā ca kīdisā nāma hutvā sadisā bhavissantīti sādhippāyayojanā. Keci navaṃ pāṭhaṃ karonti, ayameva mūlapāṭho yathā taṃ ambaṭṭhasutte ‘‘ko cāhaṃ bho gotama sācariyako, kā ca anuttarā vijjācaraṇasampadā’’ti. Itareti attano guṇehi asadise guṇe, ‘‘pakāsetī’’ti imināva sambandho. Ekantenevāti sadisaguṇānaṃ viya pasaṅgābhāvena.

304. Even to place myself on a par with such beings of great power, by way of competition, is not suitable for wise people like me; how much less to place myself in a superior position? Showing that this is not a suitable thing for the brahmin, he said the text beginning with 'But it is not for me...' (na kho pana metaṃ). Therein, the connection is this: even those qualities that are similar to his own qualities, he proclaims them while considering them to be more excellent. And 'similar' means similar in one aspect. For indeed, no qualities whatsoever that are similar in all ways to the qualities of the Buddhas are found in others. The words beginning with 'And who am I?' (ko cāhaṃ) show a more excellent manner. A construction with intention should be made thus: 'And I, being of what sort, could I be similar? And the qualities of the ascetic Gotama... being of what sort, could they be similar?' Some make a new reading, but this very one is the root text, just as in the Ambaṭṭha Sutta: 'And who am I, good Gotama, with my teacher? And what is the unsurpassed perfection of knowledge and conduct?' 'The others' (itare) refers to qualities dissimilar to his own; the connection is with this very word 'proclaims' (pakāseti). 'Exclusively' (ekanteneva) means because there is no occasion for comparison, as there is for similar qualities.

Evaṃ niyāmento soṇadaṇḍo idaṃ atthajātaṃ dīpeti. Yathā hīti ettha hi-saddo kāraṇe. Tenāha ‘‘tasmā mayameva arahāmā’’ti. Gopadakanti gāviyā khuraṭṭhāne ṭhitaudakaṃ. Guṇeti sadisaguṇepi, pageva asadisaguṇe.

Thus defining, Soṇadaṇḍa clarifies this body of meaning. Herein, in 'yathā hi', the word 'hi' is in the sense of 'reason'. Therefore, the commentator said, 'Therefore, we alone are worthy.' 'Gopadakaṃ' means water standing in the place of a cow's hoof. 'Guṇe' means: even in the case of similar qualities, what to speak of dissimilar qualities?

Saṭṭhikulasatasahassanti saṭṭhisahassādhikaṃ kulasatasahassaṃ. Dhammapadaṭṭhakathādīsu (dha. pa. aṭṭha. 16) pana katthaci bhagavato asītikulasahassatāvacanaṃ ekekapakkhameva sandhāyāti veditabbaṃ.

'One hundred and sixty thousand families' (saṭṭhikulasatasahassaṃ) means one hundred thousand families plus sixty thousand. However, in the Dhammapada Commentary and so on, in some places, the statement that the Blessed One had eighty thousand families should be understood as having been said referring to each side only.

Sudhāmaṭṭhapokkharaṇiyoti [Pg.289] sudhāya parikammakatā pokkharaṇiyo. Sattaratanānanti sattahi ratanehi. Pūrayoge hi karaṇatthe bahulaṃ chaṭṭhīvacanaṃ. Pāsādaniyūhādayoti uparipāsāde ṭhitatulāsīsādayo. ‘‘Sattaratanāna’’nti adhikāro, abhedepi bhedavohāro esa. Kulapariyāyenāti suddhodanamahārājassa asambhinnakhattiyakulānukkamena. Tesupīti catūsu nidhīsupi. Gahitaṃ gahitaṃ ṭhānaṃ pūratiyeva dhanena pākatikameva hoti, na ūnaṃ.

'Ponds plastered and polished' (sudhāmaṭṭhapokkharaṇiyo) means ponds prepared with plaster. 'Of the seven jewels' (sattaratanānaṃ) means 'with the seven jewels'. Indeed, when in connection with the word 'pūra' (full), the sixth case ending is often used in the instrumental sense. 'Palace-pinnacles, etc.' (pāsādaniyūhādayo) means the beam-heads, etc., situated on the upper palace. The phrase 'of the seven jewels' is the governing term; this is a usage of division even when there is no division. 'By family succession' (kulapariyāyena) means by the unmixed Khattiya family succession of the great king Suddhodana. 'Among them too' (tesupi) means 'among the four treasures also'. The place from which it is taken, again and again, is just filled with wealth; it becomes natural, not diminished.

Bhaddakenāti sundarena. Pacchimavaye vuttanayena paṭhamavayo veditabbo. Mātāpitūnaṃ anicchāya pabbajjāva anādaro tena yutte atthe sāmivacananti vuttaṃ hoti. Etesanti mātāpitūnaṃ. Kanditvāti ‘‘kahaṃ piyaputtakā’’tiādinā paridevitvā.

'With the good' (bhaddakena) means 'with the beautiful'. The first age should be known by the same method spoken of for the final age. The going forth against the wish of the parents is itself disrespect; it is meant that the genitive case ending (sāmivacana) is in the sense connected with that disrespect. 'Of them' (etesaṃ) means 'of the parents'. 'Having cried' (kanditvā) means having lamented with 'Where is my dear son?', and so on.

Aparimāṇoyevāti ‘‘ettako eso’’ti kenaci paricchinditumasakkuṇeyyatāya aparicchinnoyeva. Dve veḷū adhokaṭimattakameva hontīti āha ‘‘dvinnaṃ veḷūnaṃ upari kaṭimattamevā’’ti. Pāramitānubhāvena brāhmaṇassa eva paññāyati, bhagavā pana tadā pakatippamāṇovāti dassetuṃ ‘‘paññāyamāno’’ti vuttamiva dissati, vīmaṃsitvā gahetabbaṃ. ‘‘Na hī’’tiādinā pāramitābaleneva evaṃ aparimāṇatā, na iddhibalenāti dassetī’’ti vadanti. Atuloti asadiso. ‘‘Dhammapade gāthamāhā’’ti katthaci pāṭho ayuttova. Na hi dhammapade ayaṃ gāthā dissati. Sudhāpiṇḍiyattherāpadānādīsu (apa. 1.10.sudhāpiṇḍiyattherāpadāna) panāyaṃ gāthā āgatā, sā ca kho aññavatthusmiṃ eva, na imasmiṃ vatthumhi, tasmā pāḷivasena saṅgītimanāruḷhā pakiṇṇakadesanāyevāyaṃ gāthāti daṭṭhabbaṃ.

'Without limit' (aparimāṇoyeva) means: because it is impossible for anyone to delimit it thus, 'This is of such a measure,' it is indeed without limit. Because two bamboos are only waist-high from below, he said, 'Only waist-high above the two bamboos.' It appears so only to the brahmin through the power of the perfections; however, to show that the Blessed One at that time was of ordinary size, it seems to have been said, 'appearing.' This should be understood after investigation. With 'Na hi,' etc., it is shown that this immeasurability is only through the power of the perfections, not through psychic power—so the teachers say. 'Without an equal' (atulo) means 'dissimilar' (asadiso). The reading 'He spoke a verse in the Dhammapada' found in some places is indeed incorrect. For this verse is not seen in the Dhammapada. However, this verse is found in the Sudhāpiṇḍiyatthera-apadāna and other texts, but it is indeed in another story, not in this story. Therefore, it should be understood that this verse, not having been included in the Saṅgīti by way of the Pāḷi, is only a miscellaneous teaching.

Tattha te tādiseti pariyāyavacanametaṃ ‘‘appaṃ vassasataṃ āyu, idānetarahi vijjatī’’tiādīsu (bu. vaṃ. 27.21) viya, ‘‘etādise’’tipi paṭhanti, tadasundaraṃ apadānādīsu tathā adissanato. Kilesaparinibbānena parinibbute kutocipi abhaye te tādise pūjayato ettha idaṃ puññaṃ kenaci mahānubhāvena api saṅkhātuṃ na sakkāti attho.

Therein, this word 'te tādise' is a synonym, just as in passages like, 'A lifespan of a hundred years is short; it exists now, at present.' They also recite 'etādise,' but that is not elegant, because it is not seen thus in the Apadāna and other texts. The meaning is: for one who pays homage to such a one—who is fully extinguished through the final extinguishment of defilements, fearless from any quarter whatsoever—herein, this merit cannot be calculated even by anyone of great power.

Bāhantaranti [Pg.290] dvinnaṃ bāhūnamantaraṃ. Dvādasa yojanasatānīti dvādasādhikāni yojanasatāni. Bahalantarenāti samantā sarīrapariṇāhappamāṇena. Puthulatoti vitthārato. Aṅgulipabbānīti ekekāni aṅgulipabbāni. Bhamukantaranti dvinnaṃ bhamukānamantaraṃ. Mukhaṃ vitthārato dviyojanasataṃ parimaṇḍalato visuṃ vuttattā. ‘‘Ediso bhagavā’’ti yā parehi vuttā kathā, tassā anurūpanti yathākathaṃ, iminā aññehi vuttaṃ bhagavato vaṇṇakathaṃ sutvā oloketukāmatāya āgatoti dasseti, yathākathanti vā kīdisaṃ. ‘‘Yathākathaṃ pana tumhe bhikkhave samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasitthā’’tiādīsu (pārā. 194) viya hi pucchāyaṃ esa nipātasamudāyo, eko vā nipāto.

'The space between the arms' (bāhantaraṃ) means the space between the two arms. 'Twelve hundred yojanas' (dvādasa yojanasatāni) means hundreds of yojanas with an addition of twelve. 'By the circumference' (bahalantarena) means by the measure of the body's circumference all around. 'In width' (puthulato) means 'from the breadth' (vitthārato). 'Finger-joints' (aṅgulipabbāni) means each single finger-joint. 'The space between the eyebrows' (bhamukantaraṃ) means the space between the two eyebrows. The mouth is two hundred yojanas in width, because its circumference is stated separately. 'In what way' (yathākathaṃ) means in accordance with the talk spoken by others that 'The Blessed One is such.' By this, it shows that having heard the praise of the Blessed One spoken by others, he came with the desire to see. Or, 'in what way' (yathākathaṃ) means 'of what kind?' Indeed, just as in passages like, 'But how, monks, did you spend the rains comfortably, in harmony, with mutual delight, and without dispute?', this is a collection of particles in the sense of a question, or it is a single particle.

Gandhakuṭipariveṇeti gandhakuṭiyā pariveṇe, gandhakuṭito bahi pariveṇabbhantareti attho. Tatthāti mañcake. ‘‘Sīhaseyyaṃ kappesī’’ti yathā rāhu asurindo āyāmato, vitthārato, ubbedhato ca bhagavato rūpakāyassa paricchedaṃ gahetuṃ na sakkoti, tathā rūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharonto sīhaseyyaṃ kappesī’’ti (dī. ni. ṭī. 1.304) evaṃ ācariyena vuttaṃ, ‘‘tadetaṃ ‘na mayā asurinda adhomukhena pāramiyo pūritā, uddhaggameva katvā dānaṃ dinna’’nti aṭṭhakathāvacanena accantameva viruddhaṃ hoti. Etañhi gandhakuṭidvāravivaraṇādīsu viya pāramitānubhāvasiddhidassanaṃ, aññathā tadeva vacanaṃ vattabbaṃ bhaveyyā’’ti vadanti, vīmaṃsitvā sampaṭicchitabbaṃ. Adhomukhenāti osakkitavīriyataṃ sandhāya vuttaṃ, uddhaggamevāti anosakkitavīriyataṃ, ubbhakoṭikaṃ katvāti attho. Tadā rāhu upāsakabhāvaṃ paṭivedesīti āha ‘‘taṃ divasa’’ntiādi.

Gandhakuṭipariveṇe means: in the enclosure of the Gandhakuṭi; the meaning is, outside the Gandhakuṭi but within the enclosure. Tattha means: on the couch. Sīhaseyyaṃ kappesi: 'In such a way that Rāhu, the asura lord, was not able to grasp the limits of the Blessed One's physical form in length, width, and height, in that way, creating a physical form as a psychic creation, he adopted the lion's posture.' Thus it was said by the teacher. This is completely contradicted by the commentary's statement: 'Not by me, O asura lord, were the perfections fulfilled with a downward face; having made it with an upward tip, a gift was given.' For this shows the accomplishment through the power of the perfections, just as in the opening of the Gandhakuṭi's door, etc. Otherwise, that very statement would have to be said—so the teachers say. It should be accepted after investigation. Adhomukhena is said referring to flagging effort. Uḍḍhaggameva means: non-flagging effort, having made it with an upward tip. This is the meaning. At that time, Rāhu declared his state as a lay follower; therefore, he (the commentator) said 'taṃ divasaṃ,' etc.

Kilesehi ārakattā ariyaṃ niruttinayena, atoyeva uttamatā parisuddhatāti vuttaṃ ‘‘uttamaṃ parisuddha’’nti. Anavajjaṭṭhena kusalaṃ, na sukhavipākaṭṭhena tassa arahatamasambhavato. Kusalasīlenāti anavajjeneva viddhastasavāsanakilesena sīlena. Evañca katvā padacatukkampetaṃ adhippetatthato visiṭṭhaṃ hoti, saddatthamattaṃ pana sandhāya ‘‘idamassa vevacana’’nti vuttaṃ.

Because of being far from the defilements, he is called 'ariya' by way of etymology. For that very reason, there is supremacy and purity; therefore, it was said, 'supreme and pure.' It is 'kusala' in the sense of being blameless, not in the sense of having a happy result, because that is impossible for him, the Arahant. Kusalasīlena means: with virtue that is solely blameless, which has destroyed the defilements together with their latent tendencies. And for this reason, this group of four terms is also special with respect to its intended meaning. However, referring only to the literal meaning, it was said, 'This is its synonym.'

Katthaci [Pg.291] caturāsītipāṇasahassāni, katthaci aparimāṇāpi devamanussāti atthaṃ sandhāya ‘‘bhagavato ekekāya dhammadesanāyā’’tiādimāha. Mahāsamayasutta (dī. ni. 2.331 ādayo) maṅgalasutta- (khu. pā. 5.1 ādayo; su. ni. 261 ādayo) desanādīsu hi catuvīsatiyā ṭhānesu asaṅkhyeyyā aparimeyyā devamanussā maggaphalāmataṃ piviṃsu. Koṭisatasahassādiparimāṇenapi bahū eva, nidassanavasena panevaṃ vuttaṃ. Tasmā anuttarasikkhāpakabhāvena bhagavā bahūnaṃ ācariyo, tesaṃ ācariyabhūtānaṃ sāvakānamācariyabhāvena sāvakaveneyyānaṃ pācariyo. Bhagavatā hi dinnanaye ṭhatvā sāvakā veneyyaṃ vinenti, tasmā bhagavāva tesaṃ padhāno ācariyoti.

Referring to the meaning that in some cases there were eighty-four thousand beings, and in other cases immeasurable gods and humans, the commentator said, 'For each of the Blessed One’s discourses,' and so on. Indeed, in twenty-four instances, such as the teachings of the Mahāsamayasutta and the Maṅgalasutta, innumerable and immeasurable gods and humans drank the deathless nectar of the path and fruit. Even by the measure of a hundred thousand koṭis and so on, they were very many; however, this was stated by way of example. Therefore, by being the unsurpassed instructor, the Blessed One is the teacher of many. By being the teacher of those disciples who have become teachers, he is the chief teacher of the disciples' trainees. Indeed, standing in the method given by the Blessed One, the disciples train those to be trained. Therefore, the Blessed One himself is their principal teacher.

Vadantassādhippetova attho pamāṇaṃ, na lakkhaṇahārādivisayoti āha ‘‘brāhmaṇo panā’’tiādi. ‘‘Imassa vā pūtikāyassā’’ti pāṭhāvasāne peyyālaṃ katvā ‘‘kelanā paṭikelanā’’ti vuttaṃ. Ayañhi khuddakavatthuvibhaṅgapāḷi (vibha. 854) ‘‘bāhirānaṃ vā parikkhārānaṃ maṇḍanā’’tiādi peyyālavasena gayhati. Tattha imassa vā pūtikāyassāti imassa vā manussasarīrassa. Yathā hi tadahujātopi siṅgālo ‘‘jarasiṅgālo’’ tveva, ūruppamāṇāpi ca galocilatā ‘‘pūtilatā’’ tveva saṅkhyaṃ gacchati, evaṃ suvaṇṇavaṇṇopi manussasarīro ‘‘pūtikāyo’’ tveva, tassa maṇḍanāti attho. Kelanāti kīḷanā. ‘‘Kelāyanā’’tipi paṭhanti. Paṭikelanāti paṭikīḷanā. Capalassa bhāvo cāpalyaṃ, cāpallaṃ vā, yena samannāgato puggalo vassasatikopi samāno tadahujātadārako viya hoti, tassedamadhivacananti veditabbaṃ.

The meaning intended by the speaker is the standard; the domain of `lakkhaṇahāra` and so on is not the standard. Therefore, the commentator said the passage beginning with 'But a brahmin…' and so on. At the end of the passage 'or of this foul body,' having made an ellipsis, it is said: 'playing and repeated playing.' For this Pāḷi from the Khuddakavatthuvibhaṅga is taken by way of the ellipsis beginning with 'the adornment of external requisites' and so on. Therein, 'or of this foul body' means 'or of this human body.' Just as a jackal, even though born on that very day, is counted only as an 'old jackal,' and a `galocilatā` creeper, even though it is the size of a thigh, is counted only as a 'rotten creeper,' so too, a human body, even though it has a golden complexion, is counted only as a 'foul body.' The meaning is its adornment. `Kelanā` is playing. Some also recite it as `kelāyanā`. `Paṭikelanā` is repeated playing. The state of a fickle person is `cāpalyaṃ`, or `cāpallaṃ`; a person endowed with which, even though a hundred years old, is like a child born on that very day. This should be understood as a designation for that person.

Apāpe pure karoti, na vā pāpaṃ pure karotīti apāpapurekkhāroti yuttāyuttasamāsena duvidhamatthaṃ dassetuṃ ‘‘apāpe navalokuttaradhamme’’tiādi vuttaṃ. Apāpeti ca pāpapaṭipakkhe, pāpavirahite vā. Brahmani seṭṭhe bhagavati bhavā tassa dhammadesanāvasena ariyāya jātiyā jātattā, brahmuno vā bhagavato apaccaṃ garukaraṇādinā, yathānusiṭṭhaṃ paṭipattiyā ca, brahmaṃ vā seṭṭhaṃ ariyamaggaṃ jānātīti brahmaññā, ariyasāvakasaṅkhātā pajā. Tenāha ‘‘sāriputtamoggallānā’’tiādi. Brāhmaṇapajāyāti bahitapāpapajāya. ‘‘Apāpapurekkhāro’’ti ettha ‘‘purekkhāro’’ti padamadhikāroti dasseti ‘‘etissāya [Pg.292] ca pajāya purekkhāro’’ti iminā. Ca-saddo samuccayattho ‘‘na kevalaṃ apāpapurekkhāro eva, atha kho brahmaññāya ca pajāya sambandhabhūtāya purekkhāro’’ti. ‘‘Ayañhī’’tiādi adhippāyamattadassanaṃ. ‘‘Apāpapurekkhāro’’ti idaṃ ‘‘brahmaññāya pajāyā’’ti imināva sambandhitabbaṃ, na ca paccekamatthadīpakaṃ, pakatibrāhmaṇajātivasenapi cetassa attho veditabboti dassento ‘‘apicā’’tiādimāha. Ayuttasamāso cāyaṃ. Pāpanti pāpakammaṃ, ahitaṃ dukkhanti attho. Tassa sambandhipekkhattā kassā apāpapurekkhāroti pucchāya evamāhāti dassetuṃ ‘‘kassā’’tiādi vuttaṃ. ‘‘Attanā’’tiādi tadatthavivaraṇaṃ. Brāhmaṇapajāyāti brāhmaṇajātipajāya.

To show the twofold meaning by way of appropriate and inappropriate compounds—'He makes the nine supramundane states that are not evil his forerunner, or he does not make evil his forerunner; therefore, he is called `apāpapurekkhāro`'—the passage beginning with 'in the non-evil, the nine supramundane states' was stated. And `apāpe` means in that which is the opposite of evil, or in that which is devoid of evil. Arisen in the Brahmā, the supreme Blessed One, because of being born of a noble birth through his teaching of the Dhamma; or the offspring of the Brahmā, the Blessed One, through reverence, etc., and through practice as instructed; or he knows the Brahmā, the supreme noble path, thus he is `brahmaññā`—the people designated as noble disciples. Therefore, he said 'Sāriputta and Moggallāna,' and so on. `Brāhmaṇapajāyā` means of the people who have excluded evil. Herein, in 'apāpapurekkhāro,' the word 'purekkhāro' is superfluous; this he shows by 'and he is the forerunner of this people.' The particle `ca` has the meaning of conjunction: 'Not only is he one who makes non-evil his forerunner, but rather he is the forerunner of the people who are `brahmaññā` and are connected.' The passage beginning with 'Ayañhi' shows the mere intention. This 'apāpapurekkhāro' should be connected only with 'brahmaññāya pajāyā,' and does not illuminate the meaning of each separately. And showing that its meaning should also be understood by way of natural brahmin birth, he said the passage beginning with 'apicā.' And this is an inappropriate compound. `Pāpaṃ` means evil action, that which is unbeneficial and suffering. To show that because of its need for a connection, in response to the question 'Of whom is he one who does not make evil his forerunner?', he speaks thus, the passage beginning with 'kassā' was said. The passage beginning with 'Attanā' is an explanation of that meaning. `Brāhmaṇapajāyā` means of the people of brahmin birth.

Rañjanti aṭṭaṃ bhajanti rājāno etenāti raṭṭhaṃ, ekassa rañño rajjabhūtakāsikosalādimahājanapadā. Janā pajjanti sukhajīvikaṃ pāpuṇanti etthāti janapado, ekassa rañño rajje ekekakoṭṭhāsabhūtā uttarapathadakkhiṇapathādikhuddakajanapadā. Tatthāti tathā āgatesu. Pucchāyāti attanā abhisaṅkhatāya pucchāya. Vissajjanāsampaṭicchaneti vissajjanāya attano ñāṇena sampaṭiggahaṇe. Kesañci upanissayasampattiṃ, ñāṇaparipākaṃ, cittācārañca ñatvā bhagavāva pucchāya ussāhaṃ janetvā vissajjetīti adhippāyo.

By means of it, kings are delighted and attend to legal cases, therefore it is called a `raṭṭhaṃ` (kingdom); the great countries such as Kāsi and Kosala, which are the kingdom of a single king, are obtained. Herein, people attain a happy livelihood, therefore that place is called a `janapado` (country); the small countries such as Uttarapatha and Dakkhiṇapatha, which are individual portions in the realm of a single king, are obtained. `Tattha` means: among those who have come in such a way. `Pucchāya` means: by a question prepared by oneself. `Vissajjanāsampaṭicchaneti` means: in accepting [the question] with one's own knowledge in order to give an explanation. Having known the accomplishment of the supporting condition, the maturity of knowledge, and the conduct of the mind of certain individuals, the Blessed One himself, having generated enthusiasm for the question, explains. This is the intention.

‘‘Tattha katamaṃ sākhalya’’ntiādi nikkhepakaṇḍapāḷi (dha. sa. 1350). Addhānadarathanti dīghamaggāgamanaparissamaṃ. Assāti bhagavato, mukhapadumanti sambandho. Bālātapasamphassanenevāti abhinavuggatasūriyaraṃsisamphassanena iva. Tathā hi sūriyo ‘‘padmabandhū’’ti loke pākaṭo, cando pana ‘‘kumudabandhū’’ti. Puṇṇacandassa siriyā samānā sirī etassāti puṇṇacandasassirikaṃ. Kathaṃ nikkujjitasadisatāti āha ‘‘sampattāyā’’tiādi. Ettha pana ‘‘ehi svāgatavādī’’ti iminā sukhasambhāsapubbakaṃ piyavāditaṃ dasseti, ‘‘sakhilo’’ti iminā saṇhavācataṃ, ‘‘sammodako’’ti iminā paṭisandhārakusalataṃ, ‘‘abbhākuṭiko’’ti iminā sabbattheva vippasannamukhataṃ, ‘‘uttānamukho’’ti iminā sukhasallāpataṃ, ‘‘pubbabhāsī’’ti iminā dhammānuggahassa okāsakaraṇena hitajjhāsayataṃ dassetīti veditabbaṃ.

The passage beginning with “Herein, what is friendliness?” is the Nikkhepakaṇḍa Pāḷi. `Addhānadarathaṃ` means the weariness from travelling a long road. `Assā` means ‘of the Blessed One’; the connection is to be made with `mukhapadumaṃ` (the lotus-like face). `Bālātapasamphassaneneva` means like the touch of the rays of the newly risen sun. For so the sun is known in the world as “the kinsman of the lotus,” while the moon is “the kinsman of the water lily.” `Puṇṇacandasassirikaṃ` means: he whose splendor is like the splendor of the full moon. “How is there similarity to being overturned?” He said the passage beginning with “sampattāya.” Here, by “ehi svāgatavādī” he shows the speaking of endearing words preceded by pleasant conversation; by “sakhilo” he shows gentle speech; by “sammodako” he shows skill in courteous talk; by “abbhākuṭiko” he shows a serene face at all times; by “uttānamukho” he shows ease in conversation; by “pubbabhāsī” he shows a benevolent intention by creating an opportunity for the support of the Dhamma. Thus it should be understood.

Yattha [Pg.293] kirāti ettha kira-saddo arucisūcane –

Herein, in 'yattha kira,' the particle 'kira' occurs in the sense of indicating displeasure.

‘‘Khaṇavatthuparittattā, āpāthaṃ na vajanti ye;

Te dhammārammaṇā nāma, ye’saṃ rūpādayo kirā’’ti. –

“Those forms and so on which, due to the momentariness and subtlety of their physical bases, do not come into the range of the five sense doors, are called mind-objects. Such, it seems, is the doctrine of certain teachers.”

Ādīsu (abhidhammāvatāra-aṭṭhakathāyaṃ ārammaṇavibhāge chaṭṭhaanucchede – 77) viya, tena bhagavatā adhivutthapadese na devatānubhāvena manussānaṃ anupaddavatā, atha kho buddhānubhāvenāti dasseti. Buddhānubhāveneva hi tā ārakkhaṃ gaṇhanti. Paṃsupisācakādayoti paṃsunissitapisācakādayo. Ādisaddena bhūtarakkhasādīnaṃ gahaṇaṃ. Idāni buddhānubhāvameva pākaṭaṃ katvā dassetuṃ ‘‘apicā’’tiādi vuttaṃ.

As in the passages beginning with this, by that he shows that in a place inhabited by the Blessed One, the freedom from danger for humans is not through the power of deities, but rather through the power of the Buddha. Indeed, it is only through the Buddha's power that those deities undertake protection. `Paṃsupisācakādayo` means demons dwelling in the dust, and so on. By the word `ādi`, the inclusion of spirits, ogres, and so on is made. Now, to make the Buddha's power evident, the passage beginning with “apicā” was said.

Anusāsitabbo saṅgho nāma sabbopi veneyyajanasamūho. Sayaṃ uppādito saṅgho nāma nibbattitaariyapuggalasamūho. ‘‘Tādiso’’ti iminā ‘‘sayaṃ vā uppādito’’ti vuttavikappo eva paccāmaṭṭho anantarassa vidhi paṭisedhovāti katvā, tasmā ‘‘purimapadasseva vā’’ti vikappantaragahaṇanti ācariyena (dī. ni. ṭī. 1.304) vuttaṃ. Tatrāyamadhippāyo – kāmaṃ ‘‘gaṇī’’ti idaṃ ‘‘saṅghī’’ti padasseva vevacanaṃ, atthamattaṃ pana dassetuṃ yathāvuttavikappadvaye dutiyavikappameva paccāmasitvā ‘‘tādisovassa gaṇo atthī’’ti vuttattā avasiṭṭhassapi paṭhamavikappassa saṅgahaṇatthaṃ ‘‘purimapadasseva vā vevacanameta’’nti vuttanti. Evampi vadanti – dhammasenāpatittherādīnaṃ paccekagaṇīnaṃ gaṇaṃ, suttantikādigaṇaṃ vā sandhāya ‘‘tādiso’’tiādi vuttaṃ. Tatthāpi hi sabbova bhikkhugaṇo anusāsitabbo nāma, nibbattitaariyagaṇo pana sayaṃ uppādito nāma, tasmā ‘‘tādiso’’ti iminā vikappadvayassāpi paccāmasanaṃ upapannaṃ hoti. Evaṃ padadvayassa visesatthataṃ dassetvā sabbathā samānatthataṃ dassetuṃ ‘‘purimapadassevā’’tiādi vuttanti. Pūraṇamakkhaliādīnaṃ bahūnaṃ titthakarānaṃ, niddhāraṇe cetaṃ sāmivacanaṃ. Acelakādimattakenapi kāraṇenāti niccoḷatādimattakenapi appicchasantuṭṭhatādisamāropanalakkhaṇena kāraṇena.

The Saṅgha named ‘to be instructed’ is the entire assembly of trainable individuals. The Saṅgha named ‘self-produced’ is the assembly of accomplished noble individuals. By this phrase ‘tādiso’, only the alternative already stated as ‘sayaṃ vā uppādito’ is reconsidered, because it is a prohibition of the method of the immediately preceding alternative. Therefore, the teacher said that the taking of another alternative is ‘or of the former term’. Therein, this is the intention: granted, this word ‘gaṇī’ is a synonym for the word ‘saṅghī’, but even so, in order to show the mere meaning, having reconsidered only the second of the two aforementioned alternatives—because it was said ‘such a group of his exists’—and for the sake of including the remaining first alternative, it was said ‘or this is a synonym of the former term’. They also say this: referring to the group of the great elders who had individual groups, such as the Elder Dhammasenāpati, or the group of the Suttantikas and so on, ‘tādiso’, etc. was said. Indeed, there too, the entire group of bhikkhus is named ‘to be instructed’; furthermore, the group of accomplished noble ones is named ‘self-produced’. Therefore, by this phrase ‘tādiso’, the reconsideration of both alternatives is appropriate. Thus, having shown the distinct meaning of the two terms, in order to show their identical meaning in every way, ‘purimapadasseva’, etc. was said. And this is a genitive noun in the sense of determination among the many sect-founders such as Pūraṇa Kassapa and Makkhali Gosāla. ‘Acelakādimattakenapi kāraṇenāti’ means: by a reason that is merely the state of being without clothes, etc., which has the characteristic of being an imputation of having few wishes, being easily contented, and so on.

Navakāti abhinavā. Pāhunakāti paheṇakaṃ paṭiggaṇhitumanucchavikā, etena duvidhesu āgantukesu puretaramāgatavasena idha atithino, na bhojanavelāyamāgatavasena [Pg.294] abbhāgatāti dasseti. Pariyāpuṇāmīti paricchindituṃ jānāmi, dhātvatthamattaṃ pana dassetuṃ ‘‘jānāmī’’ti vuttaṃ.

‘Navakā’ means brand new. ‘Pāhunakā’ means visitors who are suitable to receive a gift. By this, it is shown that among the two kinds of visitors, those here who arrive earlier are ‘atithī’ (guests), and those who arrive at mealtime are ‘abbhāgatā’ (arrivals), not ‘atithī’. ‘Pariyāpuṇāmi’ means: I know how to define. However, in order to show the mere meaning of the root, the explanation ‘jānāmi’ was given.

Kappampīti āyukappampi, bhaṇeyya ceti sambandho. Ciraṃ cirakāle kappo khīyetha, dīghamantare dīghakālantarepi tathāgatassa vaṇṇo na khīyethāti yojanā. ‘‘Cira’’nti cettha vattabbepi chandahānibhayā rassatthaṃ niggahitalopo, atidīghakālaṃ vā sandhāya ‘‘ciradīghamantare’’ti vuttaṃ, ubhayattha sambandhitabbametaṃ, kiriyārahādiyoge viya ca antarayoge adhikakkharapādo anupavajjo, ayañca gāthā abhūtaparikappanāvasena aṭṭhakathāsu (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; bu. vaṃ. aṭṭha. 4.4; cariyā. aṭṭha. nidānakathā, pakiṇṇakakathā; apa. aṭṭha. 2.7.20) vuttā tathā bhāsamānassa abhāvato.

‘Kappampi’ means ‘even a life-eon’; the connection should be made thus: ‘if one were to speak’. The explanation of the verse is this: In a long, long time, the eon might be exhausted, but the praise of the Tathāgata would not be exhausted even in a long interval, a long period of time. And here, although ‘ciraṃ’ should be said, for the sake of a short vowel, fearing the loss of meter, the elision of the niggahita was done. Alternatively, referring to an exceedingly long time, ‘ciradīghamantare’ was said. This word [‘antara’] should be connected with both words [‘cira’ and ‘dīgha’]. And, just as in connection with verbs such as ‘arah’, in connection with the word ‘antara’, a line with an extra syllable is not blameworthy. And this verse was stated in the commentaries by way of imagining what has not occurred, because there is no one who speaks in such a way.

305. Nanti ācariyaṃ. Alaṃ-saddo idha arahattho ‘‘alameva nibbinditu’’ntiādīsu (dī. ni. 2.272; saṃ. ni. 2.134, 143) viyāti āha ‘‘yuttamevā’’ti. Puṭena netvā asitabbato paribhuñjitabbato puṭosaṃ vuccati pātheyyaṃ. Itthambhūtalakkhaṇe karaṇavacanaṃ dasseti ‘‘taṃ gahetvā’’ti iminā. Pāḷiyaṃ puṭaṃsenapi kulaputtenāti sambandhaṃ dassetuṃ ‘‘tena puṭaṃsenā’’ti vuttaṃ. ‘‘Aṃsenā’’tiādi adhippāyamattadassanaṃ, vahantena kulaputtena upasaṅkamituṃ alamevāti attho.

305. 'Nanti' means 'the teacher'. Here the word 'alaṃ' has the meaning of 'fitting', as in such texts as 'alameva nibbindituṃ'; therefore, he said the explanation 'yuttameva'. Because it is to be eaten and consumed, having been carried in a bundle (puṭa), provisions (pātheyyaṃ) are called 'puṭosaṃ'. By this phrase 'taṃ gahetvā', he shows the instrumental case in the sense of 'itthambhūtalakkhaṇa' (denoting a special state). In the Pāḷi, in order to show the connection 'puṭaṃsenapi kulaputtena', it was said 'tena puṭaṃsenā'. The words 'aṃsenā', etc., are a statement showing the mere intention. The meaning is this: it is indeed fitting for the clansman carrying it to approach.

Soṇadaṇḍaparivitakkavaṇṇanā

An Explanation of Soṇadaṇḍa's Reflection

306-7. Na idha tiro-saddo ‘‘tirokuḍḍe vā tiropākāre vā chaḍḍeyya vā chaḍḍāpeyya vā’’tiādīsu (pāci. 825) viya bahiatthoti āha ‘‘antovanasaṇḍe gatassā’’ti. Tattha vihāropi vanasaṇḍapariyāpannoti dasseti ‘‘vihārabbhantaraṃ paviṭṭhassā’’ti iminā. Ete añjaliṃ paṇāmetvā nisinnā micchādiṭṭhivasena ubhatopakkhikā, ‘‘itare pana sammādiṭṭhivasena ekatopakkhikā’’ti atthato āpanno hoti. Daliddattā, ñātipārijuññādinā jiṇṇattā ca nāmagottavasena apākaṭā hutvā pākaṭā bhavitukāmā evamakaṃsūti adhippāyo. Kerāṭikāti saṭhā. Tatthāti dvīsu janesu. Tatoti vissāsato, dānato vā.

306-7. Here, the word 'tiro' does not have the meaning of 'outside' as in such phrases as 'tirokuḍḍe vā tiropākāre vā chaḍḍeyya vā chaḍḍāpeyya vā'; therefore, the Teacher said, 'for one who has gone inside the forest thicket'. Therein, the monastery is also included within the forest thicket; this he shows with the phrase 'for one who has entered inside the monastery'. These who were seated, having raised their joined palms in reverence, belonged to two factions by way of wrong view; but it is understood by the meaning that 'the others belonged to one faction by way of right view'. The intention is this: due to poverty, and due to being aged through the decline of relatives and so on, they had become obscure by way of name and clan and, wishing to become renowned, acted thus. 'Kerāṭikā' means deceitful. 'Tattha' means among the two persons. 'Tato' means from trust or from giving.

Brāhmaṇapaññattivaṇṇanā

An Explanation of the Designation of a Brahmin

309. Anonatakāyavasena [Pg.295] thaddhagatto, na mānavasena. Tena pāḷiyaṃ vakkhati ‘‘abbhunnāmetvā’’ti. Cetovitakkaṃ sandhāya cittasīsena ‘‘cittaṃ aññāsī’’ti vuttaṃ. Vighātanti cittadukkhaṃ.

309. By way of having an unbent body, he was stiff-bodied, not by way of conceit. Therefore, in the Pāḷi it will be said, 'abbhunnāmetvā'. Referring to the thought of the mind, with the mind as the basis, it was said, 'cittaṃ aññāsi'. 'Vighātaṃ' means mental suffering.

311. Sakasamayeti brāhmaṇaladdhiyaṃ. Mīyamānoti mariyamāno. Diṭṭhisañjānanenevāti attano laddhisañjānaneneva. Sujanti homadabbiṃ, nibbacanaṃ vuttameva. Gaṇhantesūti juhanatthaṃ gaṇhanakesu, iruvijjesūti attho. Iruvedavasena homakaraṇato hi yaññayajakā ‘‘iruvijjā’’ti vuccanti. Paṭhamo vāti tattha sannipatitesu sujākiriyāyaṃ sabbapadhāno vā. Dutiyo vāti tadanantariko vā. ‘‘Suja’’nti idaṃ karaṇatthe upayogavacananti āha ‘‘sujāyā’’ti. Aggihuttamukhatāya yaññassa yaññe diyyamānaṃ sujāmukhena diyyati. Vuttañca ‘‘aggihuttamukhā yaññā, sāvittī chandaso mukha’’nti (ma. ni. 2.400). Tasmā ‘‘diyyamāna’’nti ayaṃ pāṭhaseso viññāyatīti ācariyena (dī. ni. ṭī. 1.311) vuttaṃ. Apica sujāya diyyamānaṃ sujanti taddhitavasena atthaṃ dassetuṃ evamāha. Porāṇāti aṭṭhakathācariyā. Purimavāde cettha dānavasena paṭhamo vā dutiyo vā, pacchimavāde ādānavasenāti ayametesaṃ viseso. Visesatoti vijjācaraṇavisesato, na brāhmaṇehi icchitavijjācaraṇamattato. Uttamabrāhmaṇassāti anuttaradakkhiṇeyyatāya ukkaṭṭhabrāhmaṇassa. Yathādhippetassa hi vijjācaraṇavisesadīpakassa ‘‘katamaṃ pana taṃ brāhmaṇasīlaṃ, katamā sā paññā’’tiādivacanassa okāsakaraṇatthameva ‘‘imesaṃ pana brāhmaṇa pañcannaṃ aṅgāna’’ntiādivacanaṃ bhagavā avoca, tasmā padhānavacanānurūpamanusandhiṃ dassetuṃ ‘‘bhagavā panā’’tiādi vuttanti daṭṭhabbaṃ.

311. 'Sakasamaye' means in the doctrine of the brahmins. 'Mīyamāno' means dying. 'Diṭṭhisañjānaneneva' means only by knowing one's own doctrine. 'Sujaṃ' means the sacrificial ladle; the derivation has already been stated. 'Gaṇhantesu' means among those who take it for the purpose of offering, that is, among those who know the Iruveda. Indeed, because they perform the fire-offering by way of the Iruveda, the performers of the sacrifice are called 'iruvijjā'. 'Paṭhamo vā' means either the most prominent among those assembled there for the rite of the ladle. 'Dutiyo vā' means the one immediately following. This word 'sujaṃ' is a term in the accusative case used in the instrumental sense; therefore, the Teacher said 'sujāya'. Because the sacrifice has the fire-offering as its head, what is given in the sacrifice is given by means of the ladle. And it has been said: 'Sacrifices have the fire-offering as their head, the Sāvitrī is the head of the verses'. Therefore, 'this remaining text "diyyamānaṃ" is to be understood'—thus it was said by the Teacher. Moreover, to show the meaning by way of a taddhita derivative that 'sujaṃ' is what is given by the ladle ('sujāya'), he said thus. 'Porāṇā' means the commentary teachers. And here, in the first view, by way of giving, it is the first or the second; in the later view, it is by way of taking—this is the distinction between them. 'Visesato' means by the distinction of knowledge and conduct, not merely by the knowledge and conduct desired by the brahmins. 'Uttamabrāhmaṇassa' means of the excellent brahmin, by way of being worthy of the unsurpassed offering. Indeed, it was solely for the purpose of providing an opportunity for the intended statement that illuminates the distinction of knowledge and conduct, such as 'What, then, is that brahmin virtue, and what is that wisdom?', that the Blessed One spoke the words beginning, 'But, brahmin, of these five factors...'. Therefore, to show the connection in accordance with the principal statement, it was said, 'But the Blessed One...' and so on; thus it should be understood.

313. Apavadatīti vaṇṇādīni apanetvā vadati, atthamattaṃ pana dassetuṃ ‘‘paṭikkhipatī’’ti vuttaṃ. Idanti ‘‘mā bhavaṃ soṇadaṇḍo evaṃ avacā’’tiādivacanaṃ. Brāhmaṇasamayanti brāhmaṇasiddhantaṃ. Mā bhindīti mā vināsesi.

313. 'Apavadati' means he speaks having set aside appearance and so on; but to show the mere meaning, it was said 'paṭikkhipati'. 'Idaṃ' refers to the statement beginning, 'Venerable Soṇadaṇḍa, do not speak thus...'. 'Brāhmaṇasamayaṃ' means the brahmin tenet. 'Mā bhindi' means do not destroy.

316. Samoyeva hutvā samoti samasamo, sabbathā samoti attho. Pariyāyadvayañhi atisayatthadīpakaṃ yathā ‘‘dukkhadukkhaṃ, rūparūpa’’nti. Ekadesamattato pana aṅgakena māṇavena tesaṃ samabhāvato [Pg.296] taṃ nivattento ‘‘ṭhapetvā ekadesamatta’’ntiādimāha. Kulakoṭiparidīpananti kulassa ādiparidīpanaṃ. Yasmā attano bhaginiyā…pe… na jānissati, tasmā na tassa mātāpitumattaṃ sandhāya vadati, kulakoṭiparidīpanaṃ pana sandhāya vadatīti adhippāyo. ‘‘Atthabhañjanaka’’nti iminā kammapathapattaṃ vadati. Guṇeti yathāvutte pañcasīle. Athāpi siyāti yadipi tumhākaṃ evaṃ parivitakko siyā, bhinnasīlassāpi puna pakatisīle ṭhitassa brāhmaṇabhāvaṃ vaṇṇādayo sādhentīti evaṃ siyāti attho. ‘‘Sādhetī’’ti pāṭhe ‘‘vaṇṇo’’ti kattā ācariyena (dī. ni. ṭī. 1.316) ajjhāhaṭo, nidassanañcetaṃ. Mantajātīsupi hi eseva nayo. Sīlamevāti puna pakatibhūtaṃ sīlameva brāhmaṇabhāvaṃ sādhessati, kasmāti ce ‘‘tasmiṃ hi…pe… vaṇṇādayo’’ti. Tattha sammohamattaṃ vaṇṇādayoti vaṇṇamantajātiyo brāhmaṇabhāvassa aṅganti sammohamattametaṃ, asamavekkhitvā kathitamidaṃ.

316. Having become equal, he is equal; thus, 'samasamo'. The meaning is: equal in every way. Indeed, a pair of synonyms indicates a superlative meaning, as in 'dukkhadukkhaṃ' and 'rūparūpaṃ'. But, turning them back from their state of equality by a mere part, the young man Aṅgaka said, 'except for a mere part...'. 'Kulakoṭiparidīpanaṃ' means the showing of the beginning of the family line. The intention is this: since how could the son of his own sister... not know his mother and father? Therefore, he does not speak referring merely to his mother and father, but rather he speaks referring to the showing of the beginning of the family line. By this phrase 'atthabhañjanakaṃ', he speaks of what has reached the level of a course of action. 'Guṇe' means in the five precepts as stated. 'Athāpi siyā' means: the meaning is, even if this thought were to occur to you: 'Even for one of broken virtue, when he is again established in his natural virtue, appearance and so on accomplish his brahminhood'—thus it might be. In the reading 'sādheti', the agent 'vaṇṇo' was supplied by the Teacher, and this is just an example. Indeed, this same method should be understood also in the case of the Vedas and birth. 'Sīlameva' means: again, it is only the virtue that has become natural that will accomplish brahminhood. If it is asked why, it is because of the text beginning 'tasmiṃ hi... vaṇṇādayo'. Therein, 'vaṇṇādayo sammohamattaṃ' means: that appearance, Vedas, and birth are factors of brahminhood is a mere delusion; this was said without due consideration.

Sīlapaññākathāvaṇṇanā

The Explanation of the Discourse on Virtue and Wisdom.

317. Kathito brāhmaṇena pañhoti ‘‘sīlavā ca hotī’’tiādinā dvinnameva aṅgānaṃ vasena yathāpucchito pañho yāthāvato vissajjito. Etthāti yathāvissajjite atthe, aṅgadvaye vā. Tassāti soṇadaṇḍassa. Yadi ekamaṅgaṃ ṭhapeyya, atha patiṭṭhātuṃ na sakkuṇeyya. Yadi pana na ṭhapeyya, atha sakkuṇeyya, kiṃ panesa tathā sakkhissati nu kho, noti vīmaṃsanatthameva evamāha, na tu ekassa aṅgassa ṭhapanīyattāti vuttaṃ hoti. Tathā cāha ‘‘evametaṃ brāhmaṇā’’tiādi. Dhovitattāva parisujjhananti āha ‘‘sīlaparisuddhā’’ti, sīlasampattiyā sabbaso suddhā anupakkiliṭṭhāti attho. Kuto dussīle paññā asamāhitattā tassa. Kuto vā paññārahite jaḷe eḷamūge sīlaṃ sīlavibhāgassa, sīlaparisodhanūpāyassa ca ajānanato. Eḷā mukhe gaḷati yassāti eḷamūgo kha-kārassa ga-kāraṃ katvā, elamukho, elamūko vā. Iti bahudhā pāṭhoti bhayabheravasuttaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.48) vutto. Pakaṭṭhaṃ ukkaṭṭhaṃ ñāṇaṃ paññāṇanti katvā pākatikaṃ ñāṇaṃ nivattetuṃ ‘‘paññāṇa’’nti vuttaṃ. Vipassanādiñāṇañhi idhādhippetaṃ, tadetaṃ pakārehi jānanato paññāvāti āha ‘‘paññāyevā’’ti.

317. The question asked by the brahmin, beginning with 'Is he virtuous?', was answered according to reality by means of only the two factors about which he was asked. Here means in the meaning as it was answered, or in the pair of factors. His means of Soṇadaṇḍa. If he were to set aside one factor, he would not be able to stand firm. But if he were not to set it aside, then he could. 'But will he be able to do so, or not?'—this was said merely for the sake of investigation, and not, it is said, because one factor should be set aside. And so He said, 'So it is, brahmin,' and so on. 'Because of being washed, there is purification'—therefore, the Teacher said, 'purified by virtue.' The meaning is: by the accomplishment of virtue, one is completely pure and unstained. How could there be wisdom in an immoral person? Because he is unconcentrated. Or how could there be virtue in one devoid of wisdom, who is dull-witted and slobbering? Because of not knowing the analysis of virtue and the means for purifying virtue. 'He is an eḷamūga because saliva (eḷā) drips from his mouth'—making the letter 'kha' into the letter 'ga'. Or the reading may be elamukha or elamūka. Thus, it is said in the commentary to the Bhayabherava Sutta that there are many variant readings. Having formed the etymology 'excellent, supreme knowledge is paññāṇa,' the word paññāṇa was spoken to exclude ordinary knowledge. For insight-knowledge and so on is intended here, and because one knows this by way of its aspects, one is wise. Therefore, the Teacher said, 'by wisdom itself.'

Catupārisuddhisīlena [Pg.297] dhotāti samādhipadaṭṭhānena catupārisuddhisīlena sakalasaṃkilesamalavisuddhiyā dhovitā visuddhā. Tenāha ‘‘kathaṃ panā’’tiādi. Tattha dhovatīti sujjhati. Saṭṭhiasītivassānīti saṭṭhivassāni vā asītivassāni vā. Maraṇakālepi, pageva aññasmiṃ kāle. Mahāsaṭṭhivassatthero viyāti saṭṭhivassamahāthero viya. Vedanāpariggahamattampīti ettha vedanāpariggaho nāma yathāuppannaṃ vedanaṃ sabhāvasarasato upadhāretvā puna padaṭṭhānato ‘‘ayaṃ vedanā phassaṃ paṭicca uppajjati, so ca phasso anicco dukkho vipariṇāmadhammo’’ti lakkhaṇattayaṃ āropetvā pavattitavipassanā. Evaṃ passantena hi sukhena sakkā sā vedanā adhivāsetuṃ ‘‘vedanā eva vedayatī’’ti. Vedanaṃ vikkhambhetvāti yathāuppannaṃ dukkhavedanaṃ anuvattitvā vipassanaṃ ārabhitvā vīthipaṭipannāya vipassanāya taṃ vinodetvā. Saṃsumārapatitenāti kumbhīlena viya bhūmiyaṃ urena nipajjamānena. ‘‘Nāha’’ntiādiṃ tathā sīlarakkhaṇameva dukkaranti katvā vadati. Sīle patiṭṭhitassa hi arahattaṃ hatthagataṃyeva. Yathāha ‘‘sīle patiṭṭhāya…pe… vijaṭaye jaṭa’’nti (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 2.9) catūsu puggalesu ugghāṭitaññuno evāyaṃ visayoti āha ‘‘ugghāṭitaññutāyā’’ti. Paññāya sīlaṃ dhovitvāti sīlaṃ ādimajjhapariyosānesu akhaṇḍādibhāvāpādanena paññāya suvisodhitaṃ katvā. Santatimahāmattavatthu dhammapade (dha. pa. aṭṭha. 2.santimahāmattavatthu).

'Washed by the fourfold purification virtue' means: by the fourfold purification virtue, which has concentration as its proximate cause, one is washed and purified through the cleansing of all stains of defilements. Therefore, he said, 'But how?' and so on. Therein, 'washes' means 'is purified.' 'Sixty or eighty years' means for sixty years or for eighty years. Even at the time of death, how much more so at another time. 'Like the great elder of sixty years' means like a great elder of sixty years' standing. Regarding 'even the mere comprehension of feeling': herein, 'comprehension of feeling' is insight that has been made to occur after having reflected on a feeling as it has arisen according to its intrinsic nature and function, and then again by way of its proximate cause, applying the three characteristics thus: 'This feeling arises in dependence on contact; and that contact is impermanent, suffering, and of a nature to change.' For one seeing thus, it is possible to endure that feeling with ease, reflecting, 'It is only feeling that feels.' 'Having suppressed the feeling' means: having followed an arisen painful feeling, initiated insight, and dispelled it by means of insight that has entered the path-process. 'Fallen like a crocodile' means lying on the ground on one's chest like a crocodile. He speaks, beginning with 'I am not...', considering that the guarding of virtue itself is difficult. For one established in virtue, arahantship is indeed in one's grasp. As it is said: 'Established in virtue... one may disentangle this tangle.' This subject pertains only to the person of quick understanding among the four types of persons; therefore, the Teacher said, 'because of being one of quick understanding.' 'Having washed virtue with wisdom' means having made virtue well-purified by means of wisdom by bringing it to a state of being unbroken, etc., in the beginning, middle, and end. The story of the great minister Santati is in the Dhammapada.

318. ‘‘Kasmā āhā’’ti uparidesanāya kāraṇaṃ pucchati. Lajjā nāma ‘‘sīlassa ca jātiyā ca guṇadosappakāsanena samaṇena gotamena pucchitapañhaṃ vissajjesī’’ti parisāya paññātatā, sā tathā vissajjitumasamatthatāya bhijjissatīti attho, paṭhamaṃ alajjamānopi idāni lajjissāmīti vuttaṃ hoti. Paramanti pamāṇaṃ. ‘‘Ettakaparamā maya’’nti padānaṃ tulyādhikaraṇataṃ dassetuṃ ‘‘te maya’’nti vuttaṃ. Idaṃ vuttaṃ hoti – ‘‘sīlapaññāṇa’’nti vacanameva amhākaṃ paramaṃ, tadatthabhūtāni pañcasīlāni, vedattayavibhāvanaṃ paññañca lakkhaṇādito niddhāretvā jānanaṃ natthi, kevalaṃ tattha vacīparamāva mayanti. Ayaṃ panettha aṭṭhakathāmuttakanayo – ettakaparamāti ettakaukkaṃsakoṭikā, paṭhamaṃ pañhāvissajjanāva amhākaṃ [Pg.298] ukkaṃsakoṭīti attho. Tenāha ‘‘mayā sakasamayavasena pañho vissajjito’’ti. Paranti atirekaṃ. Bhāsitassāti vacanassa saddassa.

318. By 'Why did he say?' he asks the reason for the subsequent teaching. Shame is the state of being known by the assembly thus: 'He answered the question asked by the ascetic Gotama by declaring the virtues and faults of both virtue and birth.' The meaning is that this shame would be broken due to his inability to answer in that way. This is what is said: 'Though not ashamed at first, now I will be ashamed.' 'Ultimate' means measure. To show the apposition of the words 'this much is our ultimate' (ettakaparamā mayaṃ), the Teacher said 'those are we' (te mayaṃ). This is what is said: 'Our ultimate is merely the word "virtue and wisdom." There is no knowing the five precepts and the wisdom that is the analysis of the three Vedas, which are its meaning, by defining them from their characteristics and so on. In that regard, we are merely limited by speech.' Here, however, is a supplementary explanation: 'Ettakaparamā' means 'having this much as the peak of excellence.' The meaning is: 'At first, answering the question was our peak of excellence.' Therefore, the Teacher said, 'The question was answered by me according to my own doctrine.' 'Param' means 'beyond' or 'excess.' 'Bhāsitassa' means 'of the utterance, of the sound.'

Ayaṃ pana visesoti sīlaniddese niyyātanamattaṃ apekkhitvā vuttaṃ. Tenāha ‘‘sīlamicceva niyyātita’’nti. Sāmaññaphalasutte (dī. ni. 1.150) hi sīlaṃ niyyātetvāpi puna sāmaññaphalamicceva niyyātitaṃ. Sabbesampi mahaggatacittānaṃ ñāṇasampayuttattā, jhānānañca taṃ sampayogato ‘‘atthato paññāsampadā’’ti vuttaṃ. Paññāniddese hi jhānapaññaṃ adhiṭṭhānaṃ katvā paṭhamaṃ vipassanāpaññā niyyātitā. Tenāha ‘‘vipassanāpaññāyā’’tiādi.

This distinction, however, is stated with regard to only the conclusion in the exposition of virtue. Therefore, the Teacher said, 'Virtue itself was concluded.' For in the Sāmaññaphala Sutta, even after having concluded virtue, it is again concluded as the fruit of recluseship itself. Because all sublime minds are associated with knowledge, and because the jhānas are associated with that knowledge, it is said, 'In reality, it is the accomplishment of wisdom.' For in the exposition of wisdom, having made jhāna-wisdom the basis, insight-wisdom was first concluded. Therefore, the Teacher said, 'by insight-wisdom,' and so on.

Soṇadaṇḍaupāsakattapaṭivedanākathāvaṇṇanā

The Explanation of the Discourse on Soṇadaṇḍa's Acknowledgment as a Lay Follower

321. Daharo yuvāti ettha daharavacanena paṭhamayobbanabhāvaṃ dasseti. Paṭhamayobbanakālagato hi ‘‘daharo’’ti vuccati. Puttassa putto nattā nāma. Nappahotīti na sampajjati, puttanattappamāṇopi na hotīti attho. ‘‘Āsanā me taṃ vuṭṭhāna’’nti etassa atthāpattiṃ dassetuṃ ‘‘mama agāravenā’’tiādi vuttaṃ. Etanti añjalipaggahaṇaṃ. Ayañhi yathā tathā attano mahājanassa sambhāvanaṃ uppādetvā kohaññena pare vimhāpetvā lābhuppādanaṃ nijigīsanto vicarati, tasmāssa ativiya kuhakabhāvaṃ dassento ‘‘iminā kirā’’tiādiṃ vadati. Agāravaṃ nāma natthīti agāravavacanaṃ nāma natthi, nāyaṃ bhagavati agāravena ‘‘ahañceva kho panā’’tiādimāha, atha kho attano lābhaparihānibhayenevāti vuttaṃ hoti.

321. In 'young, youthful,' by the word 'young,' the state of first youth is shown. Indeed, one who has reached the time of first youth is called 'young.' A son’s son is called a grandson. 'He is not capable' means he does not succeed; the meaning is that he is not even of the measure of a son or grandson. To show the implication of 'You may rise from your seat for me,' the words beginning with 'out of disrespect for me' were spoken. 'This' refers to the raising of joined hands in reverence. For this brahmin, in whatever way, having generated praise for himself from the great public and having astonished others with deception, wanders about seeking to generate gain. Therefore, showing his extremely deceitful nature, he says the words beginning with 'By this means, it seems...' As for 'There is no disrespect,' this means there is no such thing as a disrespectful word. This brahmin did not say the words beginning with 'If I...' to the Blessed One out of disrespect; rather, it is said, he spoke only out of fear of the decline of his own gain.

322. Taṅkhaṇānurūpāyāti yādisī tadā tassa ajjhāsayappavatti, tadanurūpāyāti majjhepadalopena attho. Tadā tassa vivaṭṭasannissitassa tādisassa ñāṇaparipākassa abhāvato kevalaṃ abbhudayasannissito eva attho dassitoti āha ‘‘diṭṭhadhammikasamparāyikaṃ atthaṃ sandassetvā’’ti, paccakkhato vibhāvetvāti attho. Kusale dhammeti tebhūmake kusaladhamme, ayamettha nippariyāyato attho. Pariyāyato pana ‘‘catubhūmake’’tipi vattuṃ vaṭṭati lokuttarakusalassapi āyatiṃ labbhamānattā. Tathā hi vakkhati ‘‘āyatiṃ nibbānatthāya, vāsanābhāgiyāya [Pg.299] vā’’ti. Tatthāti kusale dhamme yathāsamādapite. Nanti soṇadaṇḍabrāhmaṇaṃ. Samuttejetvāti sammadeva uparūpari nisānetvā puññakiriyāya tikkhavisadabhāvamāpādetvā. Taṃ pana atthato tattha ussāhajananameva hotīti āha ‘‘saussāhaṃ katvā’’ti. Tāya ca saussāhatāyāti evaṃ puññakiriyāya saussāhatā niyamato diṭṭhadhammikādiatthasampādanīti yathāvuttāya saussāhatāya ca sampahaṃsetvāti sambandho. Aññehi ca vijjamānaguṇehīti evarūpā te guṇasamaṅgitā ca ekantena diṭṭhadhammikādiatthanipphādanīti tasmiṃ vijjamānehi, aññehi ca guṇehi sampahaṃsetvā sammadeva haṭṭhatuṭṭhabhāvamāpādetvāti attho.

322. “In accordance with that moment” means that whatever his inclination was at that time, it was in accordance with that; the meaning is understood by the elision of the middle word. At that time, since he lacked such a maturity of knowledge connected with the turning away from saṃsāra, the meaning is shown to be solely connected with worldly benefit; hence it is said, “having shown the benefit pertaining to this life and the next,” meaning to clearly reveal it. “Wholesome qualities” refers to wholesome states in the three realms—this is the direct meaning here. Figuratively, however, it is also proper to say “in the four realms,” since supramundane wholesome qualities are also to be obtained in the future. For thus it will be said, “for the sake of future Nibbāna, or as a basis for conditioning.” “Therein” means in those wholesome qualities, as properly undertaken. “Naṃ” refers to the brahmin Soṇadaṇḍa. “Having inspired” means properly sharpening him again and again for the performance of meritorious deeds, making him keen and clear. In essence, this amounts to generating enthusiasm there, hence it is said, “having made him enthusiastic.” “And by that enthusiasm” means: thus, enthusiasm for meritorious deeds is, by necessity, an accomplisher of benefits pertaining to this life and so on; therefore, “and having delighted him” is connected with the aforesaid enthusiasm. “And with other existing qualities” means: since being endowed with such qualities is entirely productive of benefits pertaining to this life and so on, having delighted him with other qualities existing in him, and having properly brought him to a state of joy and elation—this is the meaning.

Yadi bhagavā dhammaratanavassaṃ vassi, atha kasmā so visesaṃ nādhigacchīti codanaṃ sodhetuṃ ‘‘brāhmaṇo panā’’tiādi vuttaṃ. Kuhakatāyāti vuttanayena kohaññakattā, iminā payogasampattiabhāvaṃ dasseti. Yajjevaṃ kasmā bhagavā tassa tathā dhammaratanavassaṃ vassīti paṭicodanampi sodhento ‘‘kevalamassā’’tiādimāha. Tattha kevalanti nibbedhāsekkhabhāgiyena asammissaṃ. Nibbānatthāyāti nibbānādhigamatthāya, parinibbānatthāya vā. Āyatiṃ visesādhigamanūpāyabhūtā puññakiriyāsu paricayasaṅkhātā vāsanā eva bhāgo, tasmiṃ upāyabhāvena pavattāti vāsanābhāgiyā. Na hi bhagavato niratthakā catuppadikagāthāmattāpi dhammadesanā atthi. Tenāha ‘‘sabbā purimapacchimakathā’’ti. Ādito cettha pabhuti yāva brāhmaṇassa vissajjanāpariyosānaṃ, tāva purimakathā, bhagavato pana sīlapaññāvissajjanā pacchimakathā. Brāhmaṇena vuttāpi hi buddhaguṇādipaṭisaññuttā kathā āyatiṃ nibbānatthāya vāsanābhāgiyā evāti. Sesaṃ suviññeyyameva.

If the Blessed One showered the rain of the Dhamma-jewel, then why did he not attain distinction? To resolve this objection, it is said, “But the brahmin,” and so forth. “Because of deception” means due to his deceitful nature as stated; by this is shown the lack of accomplishment in his practice. If so, why did the Blessed One shower the rain of the Dhamma-jewel upon him in that way? To resolve this counter-objection as well, he said the words beginning with “Merely for his sake...” Here, “merely” means unmixed with that which partakes of penetration or the non-learner's state. “For the sake of Nibbāna” means for the purpose of attaining Nibbāna, or for the purpose of final Nibbāna. The portion is only the conditioning, known as practice in meritorious deeds, which becomes a means for the future attainment of distinction; it is 'partaking of conditioning' (vāsanābhāgiyā) because it proceeds as a means for that. Indeed, for the Blessed One, there is no teaching of the Dhamma, even to the extent of a four-pāda verse, that is without benefit. Therefore, he said, “all the earlier and later discourse.” Here, from the beginning up to the conclusion of the brahmin’s response is the earlier discourse; the Blessed One’s exposition on virtue and wisdom is the later discourse. Indeed, even the discourse spoken by the brahmin, connected with the qualities of the Buddha and so on, is only 'partaking of conditioning' for the sake of Nibbāna in the future. The rest is easily understood.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā soṇadaṇḍasuttavaṇṇanāya līnatthapakāsanā.

Thus, in the Līnatthapakāsanī named Sādhuvilāsinī—which illuminates the hidden meaning of the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, which itself illuminates the supreme, subtle, profound, and hard-to-penetrate meaning and generates perfectly pure and extensive wisdom and competence—the elucidation of the hidden meaning of the commentary on the Soṇadaṇḍa Sutta is completed.

Soṇadaṇḍasuttavaṇṇanā niṭṭhitā.

The Commentary on the Soṇadaṇḍa Sutta is concluded.

5. Kūṭadantasuttavaṇṇanā

5. Commentary on the Kūṭadanta Sutta

323. Evaṃ [Pg.300] soṇadaṇḍasuttaṃ saṃvaṇṇetvā idāni kūṭadantasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, soṇadaṇḍa suttassānantaraṃ saṅgītassa suttassa kūṭadantasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… magadhesūti kūṭadantasutta’’nti āha. ‘‘Magadhā nāma janapadino rājakumārā’’tiādīsu ambaṭṭhasutte kosalajanapadavaṇṇanāyaṃ amhehi vuttanayo yathārahaṃ netabbo. Ayaṃ panettha viseso – magena saddhiṃ dhāvantīti magadhā, rājakumārā, maṃsesu vā gijjhantīti magadhā niruttinayena. Ruḷhito, paccayalopato ca tesaṃ nivāsabhūtepi janapade vuddhi na hotīti neruttikā. Janapadanāmeyeva bahuvacanaṃ, na janapadasadde jātisaddattāti vuttaṃ ‘‘tasmiṃ magadhesu janapade’’ti. Ito paranti ‘‘magadhesū’’ti padato paraṃ ‘‘cārikaṃ caramāno’’tiādivacanaṃ. Purimasuttadvayeti ambaṭṭhasoṇadaṇḍasuttadvaye. Vuttanayamevāti yaṃ tattha āgatasadisaṃ idhāgataṃ, taṃ atthavaṇṇanāto vuttanayameva, tattha vuttanayeneva veditabbanti vuttaṃ hoti. ‘‘Taruṇo ambarukkho ambalaṭṭhikā’’ti brahmajālasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.2) vuttattā ‘‘ambalaṭṭhikā brahmajāle vuttasadisāvā’’ti āha.

323. Having thus expounded the Soṇadaṇḍa Sutta, now, wishing to expound the Kūṭadanta Sutta, in order to make clear that the occasion for exposition has been reached in due sequence, or to show that the sutta recited immediately after the Soṇadaṇḍa Sutta is the Kūṭadanta Sutta, the Teacher said: ‘Thus have I heard… in Magadha,’ which is the Kūṭadanta Sutta. In passages such as ‘Magadhā, namely, the princes of the country,’ the method we have explained in the Ambaṭṭha Sutta in the commentary on the Kosala country should be applied as appropriate. Herein, this is the distinction: because they run along with game (maga), they are called Magadhā; or, by way of etymology, because the princes are greedy for flesh (maṃsa), they are called Magadhā. By convention and by elision of a suffix, even in the country that is their dwelling place, there is no vowel gradation (vuddhi), so say the etymologists. The plural is used only in the name of the country, not in the word ‘janapada’ because it is a generic term; thus it was said, ‘in that country of the Magadhans.’ ‘From here on’ means the passage beginning with ‘wandering on tour’ which follows the word ‘Magadhesu.’ ‘In the two previous suttas’ means in the pair of suttas, the Ambaṭṭha and Soṇadaṇḍa Suttas. ‘It is the very method that has been explained’ means that whatever has come here that is similar to what came there has the very method of explanation that has been stated in the commentary on the meaning; it should be understood by the very method stated there. This is what is said. Because it was stated in the commentary on the Brahmajāla Sutta, ‘A young mango tree is a mango sapling,’ he said, ‘Ambalaṭṭhikā is similar to what was stated in the Brahmajāla.’

Yaññāvāṭaṃ sampādetvā mahāyaññaṃ uddissa saviññāṇakāni, aviññāṇakāni ca yaññūpakaraṇāni upaṭṭhapitānīti atthaṃ sandhāya ‘‘mahāyañño upakkhaṭo’’ti pāḷiyaṃ vuttaṃ, taṃ panetaṃ upakaraṇaṃ tesaṃ tathā sajjanamevāti dasseti ‘‘sajjito’’ti iminā. Vacchatarasatānīti yuvabhāvappattāni balavavacchasatāni. Vacchānaṃ visesāti hi vacchatarā, te pana vacchā eva honti, na dammā, na ca balībaddāti āha ‘‘vacchasatānī’’ti. Ayaṃ ācariyamati (dī. ni. ṭī. 1.323). Tara-saddo vā anatthakoti vuttaṃ ‘‘vacchasatānī’’ti. Evañhi sabbopi vacchappabhedo saṅgahito hoti. Eteti usabhādayo urabbhapariyosānā. Anekesanti anekajātikānaṃ. Migapakkhīnanti mahiṃsarurupasadakuruṅgagokaṇṇamigānañceva morakapiñjaravaṭṭakatittira lāpādipakkhīnañca. Saṅkhyāvasena anekataṃ sattasataggahaṇena paricchindituṃ ‘‘sattasattasatānī’’ti vuttaṃ, sattasatāni, sattasatāni [Pg.301] cāti attho. Thūṇanti yaññopakaraṇānaṃ migapakkhīnaṃ bandhanatthambhaṃ. Yūpotipi tassa nāmaṃ. Tenāha ‘‘yūpasaṅkhāta’’nti.

Referring to the meaning that, having prepared the sacrificial pit and intending a great sacrifice, the animate and inanimate sacrificial implements were set up, it was said in the Pāḷi, ‘the great sacrifice is prepared.’ By the word ‘sajjito’ (prepared), he shows that this preparation of implements for them was just so. ‘Vacchatarasatāni’ means hundreds of strong calves that have reached the state of youth. Indeed, ‘vacchatarā’ are a special kind of calf; but they are just calves, not trainable oxen, nor are they bulls. Therefore, he said ‘vacchasatāni’ (hundreds of calves). This is the Teacher’s opinion. Alternatively, the word ‘tara’ is meaningless; therefore, it was said ‘vacchasatāni.’ For in this way, every single kind of calf is included. By ‘ete’ are meant bulls and so on, ending with goats. ‘Anekesaṃ’ means of many species. ‘Migapakkhīnaṃ’ refers to animals such as buffalo, ruru-deer, spotted deer, kuruṅga-deer, and gokaṇṇa-deer, and birds such as peacocks, francolins, quails, partridges, and lāpa-birds. To delimit their great number by means of a count, it was said ‘sattasattasatāni’ (seven hundred and seven hundred), with the meaning ‘seven hundred and seven hundred.’ ‘Thūṇaṃ’ means the post for tying the animals and birds, which are the sacrificial implements. ‘Yūpa’ is also its name. Therefore, he said ‘yūpasaṅkhātaṃ’ (designated as a yūpa).

328. Vidhāti vippaṭisāravinodanā. Yo hi yaññasaṅkhātassa puññassa upakkileso, tassa vidhamanato nivāraṇato nirodhanato vidhā vuccanti vippaṭisāravinodanā, tā eva puññābhisandaṃ avicchinditvā ṭhapentīti ‘‘ṭhapanā’’ti ca vuttā. Avippaṭisārato eva hi uparūpari puññābhisandappavattīti. Ṭhapanā cetā yaññassa ādimajjhapariyosānavasena tīsu kālesu pavattiyā tippakārāti āha ‘‘tiṭṭhapana’’nti. Parikkhārasaddo cettha parivārapariyāyo ‘‘parikaronti yaññaṃ abhisaṅkharontī’’ti katvā. Tenāha ‘‘soḷasaparivāra’’nti.

328. ‘Vidhā’ is the dispelling of remorse. For, whatever defilement there is of the merit designated as 'sacrifice,' because of destroying, preventing, and suppressing that defilement, the dispelling of remorse is called ‘vidhā.’ Those very things, because they establish the stream of merit without interruption, are also called ‘ṭhapanā’ (establishments). For it is precisely from non-remorse that the stream of merit proceeds again and again. And these establishments, being of three kinds due to their occurrence at the three times—the beginning, middle, and end of the sacrifice—he therefore said ‘tiṭṭhapanaṃ’ (threefold establishment). And here the word ‘parikkhāra’ is a synonym for ‘parivāra’ (attendant), because ‘they prepare (parikaronti), they arrange the sacrifice.’ Therefore, he said, ‘soḷasaparivāraṃ’ (with sixteen attendants).

Mahāvijitarājayaññakathāvaṇṇanā

Exposition of the Story of the Great Sacrifice of King Mahāvijita.

336. Pubbe bhūtaṃ bhūtapubbaṃ yathā ‘‘diṭṭhapubba’’nti āha ‘‘pubbacarita’’nti, attano purimajātisambhūtaṃ bodhisambhārabhūtaṃ puññacariyanti attho. Tathā hi tassa anugāminidhissa thāvaranidhinā nidassanaṃ upapannaṃ hoti. Saddavidū pana vadanti ‘‘bhūtapubbanti idaṃ kālasattamiyā nepātikapada’’nti. Atītakāleti hi tesaṃ matena attho. Assāti anena. Mahantaṃ pathavīmaṇḍalaṃ vijitanti sambandho. Mahantaṃ vā vijitaṃ pathavīmaṇḍalamassa atthīti attho. ‘‘Antoraṭṭheti yassa vijite viharati, tassa raṭṭhe’’tiādīsu viya hi vijitasaddo rajje pavattati, iminā tassa ekarājabhāvaṃ dīpeti, na cakkavattirājabhāvaṃ sattaratanasampannatāavacanato. Pāḷiyaṃ na yena kenaci santakamattena aḍḍhatāti dassetuṃ ‘‘aḍḍho’’ti vatvā ‘‘mahaddhano’’ti vuttaṃ. Tenāha ‘‘yo kocī’’tiādi. Aḍḍhatā hi nāma vibhavasampannattā sā ca taṃ tadupādāya vuccati. Tathā mahaddhanatāpīti taṃ thāmappattaṃ ukkaṃsagataṃ dassetuṃ ‘‘aparimāṇasaṅkhyenā’’ti āha. Bhuñjitabbaṭṭhena visesato kāmā idha bhogā nāmāti dasseti. ‘‘Pañcakāmaguṇavasenā’’ti iminā. Piṇḍapiṇḍavasenāti bhājanālaṅkārādivibhāgaṃ ahutvā kevalaṃ khaṇḍakhaṇḍavasena.

336. “Formerly there was” (pubbe bhūtaṃ) is bhūtapubbaṃ, just as in diṭṭhapubbaṃ. The Teacher said pubbacaritaṃ (former conduct), meaning: one's own meritorious conduct, arisen in a former birth, which has become a requisite for enlightenment. For thus, the illustration by means of a stable treasure is appropriate for that following-behind treasure. Grammarians, however, say: “This word bhūtapubbaṃ is an indeclinable particle in the sense of the locative of time.” For according to their opinion, the meaning is “in past time.” Regarding assa: the connection should be made as “by this one, a great earth-sphere was conquered.” Or, the meaning is: “For him there is a great, conquered earth-sphere.” For the word vijita occurs in the sense of ‘kingdom’, as in such phrases as “in the conquered territory where he dwells” and “in his realm.” By this, it indicates his status as a sole monarch, not the status of a wheel-turning monarch, because of the non-statement of his being endowed with the seven treasures. In the Pāḷi, to show that wealthiness is not by means of just any possession whatsoever, having said aḍḍho, mahaddhano was said. Therefore, the Teacher said “whoever...” etc. For wealthiness (aḍḍhatā) is being endowed with prosperity, and that is spoken of in dependence on this or that possession. Likewise, great wealthiness is also spoken of. Therefore, to show that it has reached its full measure and attained the highest degree, the Teacher said “by an immeasurable number.” He shows that here, because of the meaning “to be enjoyed,” sensual pleasures especially are called enjoyments (bhogā), by this phrase: “by way of the five strands of sensual pleasure.” Piṇḍapiṇḍavasena means: without the distinction of vessels, ornaments, etc., but merely by way of portions.

Rūpaṃ appetvā, anappetvā vā māsappamāṇena kato māsako. Ādisaddena thālakādīni saṅgaṇhāti. Anekakoṭisaṅkhyenāti kahāpaṇānaṃ [Pg.302] koṭisatādippamāṇaṃ sandhāya vuttaṃ heṭṭhimantena koṭisatappamāṇeneva khattiyamahāsālabhāvappattito.

A māsaka is something made to the measure of a māsa bean, whether by applying an image or not applying one. By the word ādi (etc.), it includes bowls and so on. The phrase ‘by many crores in number’ (anekakoṭisaṅkhyena) was said with reference to a measure of a hundred crores of kahāpaṇas and so on, because one attains the state of a great Khattiya noble (khattiyamahāsāla) by the measure of a hundred crores as the lower limit.

Tuṭṭhīti sumanatā. Upakaraṇasaddo cettha kāraṇapariyāyo. Kiṃ pana tanti āha ‘‘nānāvidhālaṅkārasuvaṇṇarajatabhājanādibheda’’nti. Ādisaddena vatthaseyyāvasathādīni saṅgayhanti, suvaṇṇarajatamaṇimuttāveḷuriyavajirapavāḷāni satta ratanānīti vadanti. Yathāhu –

Tuṭṭhi is gladness of mind. And here the word upakaraṇa is a synonym for kāraṇa. Since it should be asked, “But what is that cause?”, he said: “the category of various kinds of ornaments, gold and silver vessels, etc.” By the word ādi, clothing, bedding, dwellings, and so on are included. Gold, silver, gems, pearls, beryl, diamond, and coral are what they call the seven treasures. As it is said:

‘‘Suvaṇṇaṃ rajataṃ muttā, maṇiveḷuriyāni ca;

Vajirañca pavāḷanti, sattāhu ratanānime’’ti.

“Gold, silver, pearls, gems, and beryl; and diamond and coral—these seven they call treasures.”

Sālivīhiādi sattadhaññaṃ sānulomaṃ pubbannaṃ nāma purekkhataṃ sassaphalanti katvā. Tabbipariyāyato muggamāsādi tadavasesaṃ aparannaṃ nāma. Aparannato pubbe pavattamannaṃ pubbannaṃ, tato aparasmiṃ pavattamannaṃ aparannaṃ. Nna-kārassa pana ṇṇa-kāre kate pubbaṇṇaṃ, aparaṇṇañcāti neruttikā. Pubbāparabhāvo panetesaṃ ādikappe sambhavāsambhavavasena veditabbo. Purimaṃ ‘‘aḍḍho mahaddhano pahūtajātarūparajato’’ti vacanaṃ devasikaṃ paribbayadānagahaṇādivasena, parivattanadhanadhaññavasena ca vuttaṃ, idaṃ pana ‘‘pahūtadhanadhañño’’ti vacanaṃ nidhānagatadhanavasena, saṅgahitadhaññavasena cāti imaṃ visesaṃ sandhāya ayaṃ nayo dassito. Vīsakahāpaṇambaṇādidevasikavaḷañjanampi hi mahāsālalakkhaṇaṃ.

The seven kinds of grain, such as Sāli rice and Vīhi rice, along with what is suitable, are called pubbanna, with the etymology: ‘the fruit of the crop eaten first.’ Conversely, the remainder, such as mung beans and black-gram beans, is called aparanna. The grain that occurs before aparanna is pubbanna; the grain that occurs after that is aparanna. But when the letters nna are made into ṇṇa, the etymologists say pubbaṇṇa and aparaṇṇa. The state of being earlier and later of these should be understood by way of their arising or non-arising in the primordial aeon. The former statement, “rich, very wealthy, with abundant gold and silver,” was said with reference to daily expenditure, giving, taking, etc., and with reference to wealth and grain for exchange. But this statement, “abundant in wealth and grain,” was said with reference to wealth gone into storage and with reference to collected grain. This method was shown with reference to this distinction. For even a daily expenditure of twenty kahāpaṇas, an ambaṇa, etc., is a characteristic of a mahāsāla.

Idāni tabbiparītavasena visesaṃ dassetuṃ ‘‘atha vā’’tiādinā dutiyanayo āraddho. Iminā eva hi purimavacanaṃ nidhānagatadhanavasena, saṅgahitadhaññavasena ca vuttanti atthato siddhaṃ hoti. Tattha idanti ‘‘pahūtadhanadhañño’’ti vacanaṃ. Assāti mahāvijitarañño. Divase divase paribhuñjitabbaṃ devasikaṃ, bhāvanapuṃsakametaṃ. Dāsakammakaraporisādīnaṃ vettanānuppadānaṃ paribbayadānaṃ. Iṇasodhanādivasena dhanadhaññānamādānaṃ gahaṇaṃ. Ādisaddena iṇadānādīnaṃ saṅgaho. Parivattanadhanadhaññavasenāti kayavikkayakaraṇena parivattitabbānaṃ dhanadhaññānaṃ vasena. Katthaci pana samuccayavirahitapāṭho dissati. Tattha ‘‘paribbayadānaggahaṇādivasenā’’ti idaṃ parivattanapadena sambandhaṃ katvā tādisena vidhinā ito cito ca parivattetabbānaṃ dhanadhaññānaṃ vasenāti attho veditabbo.

Now, to show the distinction by way of the reverse of that, the second method was begun with “Or else…” etc. For by this very method, it is established in meaning that the former statement was said with reference to wealth gone into storage and with reference to collected grain. Therein, idaṃ refers to the statement pahūtadhanadhañño. Assa is “of King Mahāvijita.” What is to be used day by day is devasikaṃ; this is a verbal noun in the neuter. The giving of wages to slaves, workers, servants, etc., is paribbayadāna. The taking of wealth and grain by way of clearing debts, etc., is gahaṇa. By the word ādi, the giving of loans and so on is included. Parivattanadhanadhaññavasena means: by way of wealth and grain to be exchanged through the act of buying and selling. But in some places, a reading without the conjunction is seen. Therein, having connected this phrase paribbayadānaggahaṇādivasena with the word parivattana, the meaning should be understood as: “by way of wealth and grain to be exchanged from here and there by such a method.”

Koṭṭhaṃ [Pg.303] vuccati dhaññaṭṭhapanaṭṭhānaṃ, tadeva agāraṃ tathā. Tenāha ‘‘dhaññena paripuṇṇakoṭṭhāgāro’’ti. Evaṃ sāragabbhaṃ koso, dhaññaṭṭhapanaṭṭhānaṃ koṭṭhāgāranti dassetvā idāni tato aññathāpi taṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Tattha yathā asino tikkhabhāvaparihārato paricchado ‘‘koso’’ti vuccati, evaṃ rañño tikkhabhāvaparihārakattā caturaṅginī senā ‘‘koso’’ti āha ‘‘catubbidho koso’’tiādi. ‘‘Dvādasapuriso hatthī’’tiādinā (pāci. 314) vuttalakkhaṇena cettha hatthiādayo gahetabbā. Vatthakoṭṭhāgāraggahaṇeneva sabbassapi kuppabhaṇḍaṭṭhapanaṭṭhānassa gahitattā ‘‘koṭṭhāgāraṃ tividha’’ntiādi vuttaṃ. Jātarūparajatato hi aññaṃ lohaayadāruvisāṇavatthādikamasāradabbaṃ gopetabbato ga-kārassa ka-kāraṃ katvā kuppaṃ vuccati. Jātarūparajatanidhānaṃ dhanakoṭṭhāgāraṃ. Tattha tattha ratanaṃ viloketvā caraṇaṃ ratanavilokanacārikā. Kāmaṃ tamatthaṃ rājā jānāti, bhaṇḍāgārikena pana kathāpetvā parisāya nissaddabhāvāpādanatthameva evaṃ pucchati. Tathā kathāpane hi asati parisā saddaṃ karissati ‘‘kasmā rājā paramparāgataṃ kuladhanaṃ vināsetī’’ti, tato ca pakatikkhobho bhavissati, sati pana tathā kathāpane ‘‘etaṃkāraṇā taṃ chaḍḍetī’’ti nissaddabhāvamāpajjissati. Tato ca pakatikkhobho na bhavissati, tasmā tathā pucchatīti veditabbaṃ. Maraṇavasanti maraṇassa, maraṇasaṅkhātaṃ vā visayaṃ.

A place for keeping grain is called a koṭṭha; that very thing is a house. Therefore, he said, “a storehouse filled with grain.” Thus, having shown that a kosa is a chamber for valuable property and a koṭṭhāgāra is a place for keeping grain, now, to show it differently, the words “Or else…” and so on were stated. Therein, just as a sheath is called a kosa because it contains the sharpness of a sword, so too, the four-limbed army is called a kosa because it is the agent that contains the king’s sharpness. Therefore, he said, “The kosa is fourfold,” and so on. Herein, elephants and so on should be understood according to the characteristics stated in “An elephant is of twelve men,” etc. By the inclusion of the storehouse for goods, since every place for keeping goods to be protected is included, “The storehouse is threefold,” and so on was said. Indeed, other than gold and silver, any non-essential item such as bronze, iron, wood, horn, cloth, etc., because it is to be protected, is called kuppa by changing the letter ‘g’ to ‘k’. The repository for gold and silver is the wealth-storehouse. The act of wandering to inspect jewels in various places is the jewel-inspection tour. The king certainly knows that matter, but he asks in this way only after having the treasurer speak, for the sole purpose of bringing the assembly to a state of silence. For if there were no such speaking, the assembly would make a sound, saying, “Why is the king destroying the ancestral wealth passed down through generations?” And from that, a public disturbance would arise. But when there is such speaking, they will attain a state of silence, thinking, “He is abandoning it for this reason.” And from that, a public disturbance will not arise. Therefore, it should be understood that he asks in that way. Maraṇavasaṃ means ‘of death,’ or ‘to the domain reckoned as death.’

337. Pāḷiyaṃ ‘‘āmantetvā’’ti etassa mantitukāmo hutvāti atthaṃ viññāpetuṃ ‘‘ekena paṇḍitena saddhiṃ mantetvā’’ti vuttaṃ. Dhātvatthānuvattako hettha upasaggo, pakaraṇādhigato ca katthaci atthaviseso yathā ‘‘sikkhamānena bhikkhave bhikkhunā aññātabbaṃ paripucchitabbaṃ paripañhitabba’’nti (pāci. 434). Tathā hissa padabhājane vuttaṃ ‘‘sikkhamānenāti sikkhitukāmena. Aññātabbanti jānitabba’’ntiādi (pāci. 436). Āmantesīti mantitukāmosi. Janapadassa anupaddavatthaṃ, yaññassa ca cirānappavattanatthaṃ brāhmaṇo cintesīti āha ‘‘ayaṃ rājā’’tiādi. Āharantānaṃ manussānaṃ gehānīti sambandho, anādare vā etaṃ sāmivacanaṃ.

337. In the Pāḷi, to make known that the meaning of the word “āmantetvā” is ‘having become desirous of consulting,’ it was said, “having consulted with one wise person.” Herein, the prefix follows the meaning of the root, and in some cases, a specific meaning is ascertained from the context, as in: “Monks, a monk desiring to train should know, should repeatedly inquire, and should repeatedly investigate.” Thus, in its word-analysis, it was said: “‘By one desiring to train’ means by one who wishes to train. ‘Should be known’ means should be known,” and so on. “Āmantesi” means: he became desirous of consulting. The brahmin reflected for the sake of the country’s freedom from affliction and for the sake of the sacrifice’s long-lasting, uninterrupted occurrence; therefore, he said, “This king…” and so on. The connection is: “the houses of the people who are bringing.” Alternatively, this is a genitive case in the sense of disregard.

338. Sattānaṃ [Pg.304] hitasukhassa vidūsanato, ahitadukkhassa ca āvahanato kaṇṭakasadisatāya corā eva idha ‘‘kaṇṭakā’’ti vuttaṃ ‘‘corakaṇṭakehi sakaṇṭako’’ti. Yathā gāmavāsīnaṃ ghātakā gāmaghātakā abhedavasena, upacārena ca nissayanāmassa nissitepi pavattanato, evaṃ panthikānaṃ duhanā bādhanā panthaduhā. Dhammato apetassa ayuttassa karaṇasīlo adhammakārī, yo vā attano vijite janapadādīnaṃ tato tato anatthato tāyanena khattiyena kattabbadhammo, tassa akaraṇasīloti attho. Dassūti corānametaṃ adhivacanaṃ. Daṃsenti viddhaṃsentīti hi dassavo niggahītalopena, te eva khīlasadisattā khīlanti dassukhīlaṃ. Yathā hi khette khīlaṃ kasanādīnaṃ sukhappavattiṃ, mūlasantānena sassaparibuddhiñca vibandhati, evaṃ dassavopi rajje rājāṇāya sukhappavattiṃ, mūlaviruḷhiyā janapadaparibuddhiñca vibandhantī. Pāṇacāgaṃ dassetuṃ ‘‘māraṇenā’’ti vuttaṃ, hiṃsanaṃ dassetuṃ ‘‘koṭṭanenā’’ti. Vadhasaddo hi hiṃsanatthopi hoti ‘‘vadhati na rodati, āpatti dukkaṭassā’’tiādīsu (pāci. 880) viya, kapparādīhi pothanenāti attho. Addu nāma dārukkhandhena kato bandhanopakaraṇaviseso, tena bandhanaṃ tathā. Ādisaddena rajjubandhanasaṅkhalikabandhanagharabandhanādīni saṅgaṇhāti. Hā-dhātuyā jānipadanipphattiṃ dasseti ‘‘hāniyā’’ti iminā, sā ca dhanahāyanamevāti vuttaṃ ‘‘sataṃ gaṇhathā’’tiādi.

338. Because they destroy the welfare and happiness of beings and bring about their harm and suffering, and because of their likeness to thorns, thieves themselves are here called 'thorns'; thus it was said, 'thorny with the thorns that are thieves.' Just as those who destroy village-dwellers are called 'village-destroyers' by way of non-distinction, and also by metaphor, because the name of the support is applied to the supported, so too, those who plunder and harass travelers are 'highway-afflicters.' One who is accustomed to doing what is improper and devoid of Dhamma is an 'unrighteous doer'; or, it means one who is accustomed to not performing the duty that should be done by a Khattiya, which is to protect the people of the country and so on in his own territory from various harms. The term 'dassu' is a designation for thieves. For, because 'they bite' (daṃsenti) and 'they destroy' (viddhaṃsenti), they are called dassavo, with the elision of the niggahīta. They themselves, being like stakes, are called 'stakes'; hence, 'thief-stakes.' For just as a stake in a field obstructs the smooth occurrence of plowing and so on, and hinders the growth of the crop through its root system, so too do thieves in a kingdom obstruct the smooth occurrence of the king’s command and the flourishing of the country through its root growth. To show the abandoning of life, 'by killing' was said; to show harming, 'by beating' was said. For the word 'vadha' also has the meaning of harming, as in “He harms, he does not cry; it is a dukkaṭa offense,” and so on, which means by striking with an elbow and the like. An 'addu' is a special kind of binding instrument made from a log of wood; binding with it is likewise. By the word 'etcetera,' it includes binding with ropes, binding with chains, binding in a house, and so on. By the word 'hāniyā' (by loss), he shows the derivation of the word 'jāni' from the root 'hā'. And that is precisely the loss of wealth; thus it was said, “Take a hundred,” and so on.

Pañcasikhamattaṃ ṭhapetvā muṇḍāpanaṃ pañcasikhamuṇḍakaraṇaṃ. Taṃ ‘‘kākapakkhakaraṇa’’ntipi voharanti. Sīse chakaṇodakāvasecanaṃ gomayasiñcanaṃ. Kudaṇḍako nāma catuhatthato ūno rassadaṇḍako, yo ‘‘gaddulo’’tipi vuccati, tena bandhanaṃ kudaṇḍakabandhanaṃ. Ādisaddena khuramuṇḍaṃ karitvā bhasmapuṭavadhanādīnaṃ saṅgaho. Sammāsaddo ñāyatthoti āha ‘‘hetunā’’tiādi, pariyāyavacanametaṃ. Ūhanissāmīti uddharissāmi, apanessāmīti attho. Pubbe tattha kataparicayatāya ussāhaṃ karonti. ‘‘Anuppadetū’’ti etassa anu anu padetūti atthaṃ sandhāya ‘‘dinne appahonte’’tiādi vuttaṃ. Kasiupakaraṇabhaṇḍaṃ phālapājanayuganaṅgalādi, iminā pāḷiyaṃ bījabhattameva nidassanavasena vuttanti dasseti. Sakkhikaraṇapaṇṇāropananibandhanaṃ [Pg.305] vaḍḍhiyā saha vā vinā vā puna gahetukāmassa dāne hoti, idha pana tadubhayampi natthi puna aggahetukāmattāti vuttaṃ ‘‘sakkhiṃ akatvā’’tiādi. Tenāha ‘‘mūlacchejjavasenā’’ti. Sakkhinti tadā paccakkhakajanaṃ. Paṇṇe anāropetvāti tālādipaṇṇe yathāciṇṇaṃ likhanavasena anāropetvā. Aññattha paṇṇākārepi pābhatasaddo, idha pana bhaṇḍamūleyevāti āha ‘‘bhaṇḍamūlassā’’tiādi. Bhaṇḍamūlañhi pakārato udayabhaṇḍāni ābharati saṃharati etenāti pābhataṃ. Udayadhanato pageva ābhataṃ pābhatanti saddavidū, paṇṇākāro pana taṃ tadatthaṃ patthentehi ābharīyateti pābhataṃ. Patthanatthajotako hi ayaṃ pa-saddo.

Making the head bald while leaving five tufts of hair is 'making the head bald with five topknots.' This they also call 'making like a crow's wing.' Sprinkling the head with cow-dung water is 'sprinkling with cow-dung.' A 'kudaṇḍaka' is a short stick less than four cubits, which is also called a 'gaddula'; binding with it is 'binding with a kudaṇḍaka.' By the word 'etcetera' is included making the head bald with a razor, tormenting by sprinkling with handfuls of ash, and so on. The word 'sammā' has the meaning of 'rightly'; therefore, the Teacher said 'by reason,' etcetera; this is a synonym. 'Ūhanissāmi' means 'I will pull out,' 'I will remove.' Previously, because of their familiarity with that ploughing, they make an effort. With reference to the meaning of 'anuppadetū' as 'give again and again,' it was said, 'when what is given is insufficient,' etcetera. 'Equipment for ploughing' means the ploughshare, goad, yoke, plough, and so on; by this, it is shown that in the Pāḷi, only seed and food were mentioned by way of example. Binding by making a witness and recording it on a leaf occurs in a gift given by one who wishes to take it back again, either with or without interest. Here, however, both of these are absent, because there is no wish to take it back again; thus it was said, 'without making a witness,' etcetera. Therefore, he said, 'by way of cutting off at the root.' 'Sakkhiṃ' means a person present at that time. 'Paṇṇe anāropetvā' means not recording on a palm leaf or other such leaves by way of writing according to custom. Elsewhere, the word 'pābhata' also occurs in the sense of a gift, but here it is only in the sense of capital stock; therefore, the Teacher said, 'of the capital stock,' etcetera. For by means of capital stock, one brings forth and accumulates goods that arise in various ways; due to this etymological meaning, it is called 'pābhata.' Those skilled in words say: 'pābhata' is that which is brought forth even before the arising wealth. A gift, on the other hand, is brought by those who desire a particular purpose; hence it is called 'pābhata.' Indeed, this prefix 'pa-' illuminates the meaning of desiring.

‘‘Yathāhā’’tiādinā pābhatasaddassa mūlabhaṇḍatthataṃ cūḷaseṭṭhijātakapāṭhena (jā. 1.1.4) sādheti. Tatrāyamaṭṭhakathā (jā. aṭṭha. 1.1.4) ‘‘appakenapīti thokenapi parittakenapi. Medhāvīti paññavā. Pābhatenāti bhaṇḍamūlena. Vicakkhaṇoti vohārakusalo. Samuṭṭhāpeti attānanti mahantaṃ dhanañca yasañca uppādetvā tattha attānaṃ saṇṭhāpeti patiṭṭhāpeti. Yathā kiṃ? Aṇuṃ aggiṃva sandhamaṃ, yathā paṇḍitapuriso parittaṃ aggiṃ anukkamena gomayacuṇṇādīni pakkhipitvā mukhavātena dhamanto samuṭṭhāpeti vaḍḍheti mahantaṃ aggikkhandhaṃ karoti, evameva paṇḍito thokampi pābhataṃ labhitvā nānāupāyehi payojetvā dhanañca yasañca vaḍḍheti, vaḍḍhetvā ca pana tattha attānaṃ patiṭṭhāpeti, tāya eva vā pana dhanayasamahantatāya attānaṃ samuṭṭhāpeti, abhiññātaṃ pākaṭaṃ karotīti attho’’ti.

By 'As it is said,' etcetera, he establishes that the word 'pābhata' has the meaning of 'capital stock' with the Pāḷi text of the Cūḷaseṭṭhi Jātaka. Therein, this is the commentary: 'Appakenapi' means: with a little, with a small amount. 'Medhāvī' means: wise. 'Pābhatena' means: with capital stock. 'Vicakkhaṇo' means: one skilled in business. 'Samuṭṭhāpehi attānaṃ' means: having produced great wealth and fame, he establishes and settles himself therein. Like what? 'Like fanning a small fire.' Just as a wise man, having gradually added cow-dung powder and so on to a small fire and blowing on it with the breath of his mouth, makes it grow and increase into a great mass of fire, even so, a wise man, having obtained even a little capital stock, employs it with various means and increases his wealth and fame. And having increased them, he establishes himself in that position. Or else, by the very greatness of that wealth and fame, he raises himself up, makes himself well-known and renowned. This is the meaning.

Divase divase dātabbaṃ devasikaṃ. Māse māse dātabbaṃ māsikaṃ. Ādisaddena anuposathikādīni saṅgaṇhāti. Tassa tassa purisassa. Kusalānurūpena, kammānurūpena sūrabhāvānurūpenāti dvandato paraṃ suyyamāno anurūpasaddo paccekaṃ yojetabbo. Chekabhāvānurūpatā cettha kusalānurūpaṃ. Katthaci kulasaddo dissati, so ca jāṇusoṇiādikulānamiva kulānurūpampi dātabbato yujjateva. Senāpaccādi ṭhānantaraṃ, iminā bhattavetanaṃ niddiṭṭhamattanti dasseti. Sakakammapasutattā, anupaddavattā ca dhanadhaññānaṃ rāsiko rāsikārabhūto. Khemena ṭhitāti [Pg.306] anupaddavena pavattā. Tenāha ‘‘abhayā’’ti, kutocipi bhayarahitāti attho. Modā modamānāti modāya modamānā, somanasseneva modamānā, na saṃsandanamattenāti vuttaṃ hoti. ‘‘Bhagavatā saddhiṃ sammodī’’tiādīsu (dī. ni. 1.381) hi mudasaddo saṃsandanepi pavattati, aññe modā hutvā aparepi modamānā viharantīti vā attho. Tenāha ‘‘aññamaññaṃ pamuditacittāti, asaññogepi vatticchāyeva vuddhīti dvidhā pāṭho vutto. Iddhaphītabhāvanti samiddhavepullabhāvaṃ.

What is to be given day by day is 'daily' (devasika). What is to be given month by month is 'monthly' (māsika). By the word ādi, it includes such things as what is given on non-Uposatha days. To each and every man. The word anurūpa, heard after the compound, should be connected with each term: 'according to skill,' 'according to deeds,' 'according to bravery.' Here, suitability according to cleverness is 'according to skill' (kusalānurūpa). In some manuscripts, the word kula is seen, and that is indeed fitting, because it should be given according to family as well, like the families of Jāṇussoṇi and others. The rank of general, etc.; by this, it is shown that only the food-stipend is indicated. Because they are devoted to their own work and are free from oppression, there are heaps of wealth and grain. 'They dwelt in security' (khemena ṭhitā) means they fared without oppression. Therefore, he said 'fearless' (abhayā); the meaning is: free from fear from any quarter. 'Joyful and delighting' (modā modamānā) means: rejoicing with joy, delighting with gladness itself, not merely by associating; this is what is said. Indeed, in passages such as 'he exchanged courtesies with the Blessed One,' the root mud also occurs in the sense of 'associating.' Or, the meaning is: some being joyful, others also dwell delighting. Therefore, the Teacher said, 'with minds mutually delighted.' Even when there is no consonant cluster, vowel lengthening occurs only in the manner of vatticchā; therefore, the Teacher stated the reading in two ways. 'The state of being prosperous and flourishing' (iddhaphītabhāvaṃ) means the state of being prosperous and abundant.

Catuparikkhāravaṇṇanā

The Explanation of the Four Requisites

339. Tasmiṃ tasmiṃ kicce anuyanti anuvattantīti anuyantā. Teyeva ānuyantā yathā ‘‘anubhāvo eva ānubhāvo’’ti, ‘‘ānuyuttā’’tipi pāṭho, tasmiṃ tasmiṃ kicce anuyujjantīti hi ānuyuttā vuttanayena. Assāti rañño. Teti ānuyantakhattiyādayo. ‘‘Amhe ettha bahi karotī’’ti attamanā na bhavissanti. ‘‘Nibandhavipulāyāgamo gāmo nigamo. Vivaḍḍhitamahāāyo mahāgāmo’’ti (dī. ni. ṭī. 1.338) ācariyena vuttaṃ. ‘‘Apākāraparikkhepo sāpaṇo nigamo, sapākārāpaṇaṃ nagaraṃ, taṃ tabbiparīto gāmo’’ti (kaṅkhāvitaraṇī abhinavaṭīkāyaṃ saṅghādisesakaṇḍe kuladūsakasikkhāpade passitabbaṃ) vinayaṭīkāsu. Gasanti madanti etthāti gāmo, sveva pākaṭo ce, nigamo nāma atireko gāmoti katvā. Bhusattho hettha nī-saddo, saññāsaddattā ca rassoti saddavidū. Janapadattho vuttova. ‘‘Sāmyāmacco sakhā koso, duggañca vijitaṃ bala’’nti vuttāsu sattasu rājapakatīsu rañño tadavasesānaṃ channaṃ vasena hitasukhātivuddhi, tadekadesā ca ānuyantādayoti āha ‘‘yaṃ tumhāka’’ntiādi.

339. Those who follow and conform in each and every duty are called 'followers' (anuyantā). They themselves are ānuyantā, just as anubhāvo is itself ānubhāvo. There is also the reading ānuyuttā; indeed, because they exert themselves in each and every duty, they are called ānuyuttā in the aforesaid manner. 'Of him' (assā) means: of the king. 'They' (te) means: those followers, the khattiyas and others. Thinking, 'He excludes us in this matter,' they will not be pleased. The Teacher has stated: 'A village (gāma) with a continuous and abundant income (āgama) is a market town (nigama). A great village (mahāgāma) is one with a greatly increased and large revenue.' In the Vinaya Subcommentaries it is stated: 'A village with shops but without a surrounding wall is a nigama. A village with a wall and shops is a nagara (city). A gāma (village) is the opposite of these.' A place where people 'swallow' and 'are intoxicated' (with passion) is a gāma. If that very village becomes prominent, it is called a nigama, meaning 'a superior village.' Indeed, here the prefix nī- has the meaning of 'abundantly,' and the long vowel is shortened; so say the grammarians. The meaning of janapada has already been stated. Among the seven constituents of a kingdom stated as 'The sovereign, minister, ally, treasury, fortress, territory, and army,' the welfare, happiness, and prosperity of the king come about through the remaining six. The followers and others are a part of those constituents. Therefore, the Teacher said, 'that which is yours,' etc.

Taṃtaṃkiccesu raññā amā saha bhavantīti amaccā. ‘‘Amāvāsī’’tiādīsu viya hi samakiriyāya amāti abyayapadaṃ, ca-paccayena taddhitasiddhīti neruttikā. Rajjakiccavosāsanakāle pana te raññā piyā, sahapavattanakā ca bhavantīti dasseti ‘‘piyasahāyakā’’ti iminā. Rañño parisati bhavā ‘‘pārisajjā. Ke pana teti vuttaṃ ‘‘sesā āṇattikārakā’’ti[Pg.307], yathāvuttānuyuttakhattiyādīhi avasesā rañño āṇākarāti attho. Satipi deyyadhamme ānubhāvasampattiyā, parivārasampattiyā ca abhāve tādisaṃ dātuṃ na sakkā. Vuddhakāle ca tādisānampi rājūnaṃ tadubhayaṃ hāyateva, deyyadhamme pana asati pagevāti dassetuṃ ‘‘deyyadhammasmiñhī’’tiādimāha. Deyyadhammasmiṃ asati ca mahallakakāle ca dātuṃ na sakkāti yojanā. Etenāti yathāvuttakāraṇadvayena. Anumatiyāti anujānanena. Pakkhāti sapakkhā yaññassa aṅgabhūtā. Yaññaṃ parikarontīti parikkhārā, sambhārā, te ca tassa yaññassa aṅgabhūtattā parivārā viya hontīti āha ‘‘parivārā bhavantī’’ti. ‘‘Ratho’’tiādinā idhānadhippetamatthaṃ nisedheti.

Because they are together with (amā saha) the king in his various duties, they are called 'ministers' (amaccā). Indeed, just as in terms like 'Amāvāsī,' 'amā' is an indeclinable word in the sense of 'same action,' and its formation as a taddhita derivative is by means of the suffix 'ca'; so say the etymologists. However, at the time of administering the affairs of the kingdom, they are dear to the king and act together with him; this the Teacher shows with the text 'beloved companions.' Those who are in the king’s assembly are 'courtiers' (pārisajjā). Who then are they? It is said, 'the remaining enforcers of commands,' meaning those who carry out the king’s orders, apart from the aforementioned khattiyas and others who are engaged in the king's affairs. Even if there is a gift to be given, in the absence of the accomplishment of power and the accomplishment of a retinue, it is not possible to give such a gift. And in old age, even for such kings, both of these surely decline; however, when there is no gift to be given, what more is there to say? To show this, the Teacher said, 'deyyadhammasmiñhi,' etc. The connection is: when there is no gift to be given and in old age, it is not possible to give. 'By this' (etena) means by the two reasons stated above. 'By consent' (anumatiyā) means by approval. 'Pakkhā' means with its party, being a constituent part of the sacrifice. Because they prepare the sacrifice, they are called 'requisites' (parikkhārā) or 'materials' (sambhārā). And because they are a constituent part of that sacrifice, they are like a retinue; hence the Teacher says, 'they become a retinue.' With 'ratho,' etc., he denies the meaning not intended here.

‘‘Ratho setaparikkhāro, jhānakkho cakkavīriyo;

Upekkhā dhurasamādhi, anicchā parivāraṇa’’nti. (saṃ. ni. 5.4);

The chariot has white requisites, an axle of jhāna, and wheels of energy; equanimity is its yoke's stability, and non-desire its covering.

Hi saṃyuttamahāvaggapāḷi. Tattha rathoti brahmayānasaññito aṭṭhaṅgikamaggaratho. Setaparikkhāroti catupārisuddhisīlālaṅkāro. ‘‘Sīlaparikkhāro’’tipi pāṭho. Jhānakkhoti vipassanāsampayuttānaṃ pañcannaṃ jhānaṅgānaṃ vasena jhānamayaakkho. Cakkavīriyoti vīriyacakko. Upekkhā dhurasamādhīti upekkhā dvinnaṃ dhurānaṃ samatā. Anicchā parivāraṇanti alobho sīhadhammādīni viya parivāraṇaṃ.

Indeed, this is from the Mahāvagga of the Saṃyutta Nikāya. Therein, 'chariot' (ratho) means the chariot of the Noble Eightfold Path, known as the Brahma-vehicle. 'Having white requisites' (setaparikkhāro) means having the adornment of the fourfold purity of virtue. There is also the reading 'having virtue as requisites' (sīlaparikkhāro). 'Having an axle of jhāna' (jhānakkhoti) means having an axle made of jhāna, by way of the five jhāna factors associated with insight. 'Having wheels of energy' (cakkavīriyo) means having wheels of energy. 'Equanimity as the yoke's stability' (upekkhā dhurasamādhi) means equanimity is the evenness of the two yokes. 'Non-desire as the covering' (anicchā parivāraṇaṃ) means non-greed (alobho) is the covering, like a lion's skin and so on.

Aṭṭhaparikkhāravaṇṇanā

The Explanation of the Eight Requisites

340. Ubhato sujātādīhi vuccamānehi. Yasasāti pañcavidhena ānubhāvena. Tenāha ‘‘āṇāṭhapanasamatthatāyā’’ti. ‘‘Saddho’’ti etassa ‘‘dātādānassa phalaṃ paccanubhoti pattiyāyatī’’ti atthaṃ dassetuṃ ‘‘dānassā’’tiādi vuttaṃ. Dāne sūroti dānasūro, deyyadhamme īsakampi saṅgaṃ akatvā muttacāgo, tabbhāvo pana kammassakatāñāṇassa tikkhavisadabhāvena veditabbo. Tassa hi tikkhavisadabhāvaṃ vibhāvetuṃ ‘‘saddo’’ti vatvā ‘‘dānasūro’’ti vuttanti daṭṭhabbaṃ. Tenāha ‘‘na saddhāmattakenā’’tiādi. Yassa hi kammassakatā paccakkhamiva upaṭṭhāti, so evaṃ vutto. Yaṃ dānaṃ detīti yaṃ deyyadhammaṃ parassa deti. Tassa pati hutvāti tabbisayaṃ lobhaṃ suṭṭhumabhibhavanto tassa adhipati hutvā [Pg.308] deti. Kāraṇopacāravacanañhetaṃ. Paratopi eseva nayo. Tabbisayena lobhena anākaḍḍhanīyattā na dāso, na sahāyo.

340. By 'well-born on both sides,' etc., which will be spoken of. 'By glory' (yasasā) means by the fivefold power. Therefore, the Teacher said, 'because of the capacity to establish command.' To show the meaning for the word 'faithful' (saddho), namely, 'The giver believes he will experience the fruit of the gift,' the text 'of giving,' etc., was stated. 'Hero in giving' (dānasūro) means a hero in generosity, one who gives freely without making even the slightest attachment to the gift to be given. That state, however, is to be understood through the sharpness and clarity of the knowledge of ownership of kamma. Indeed, to reveal its sharpness and clarity, it should be understood that after saying 'faithful' (saddho), 'hero in giving' (dānasūro) was said by the Blessed One. Therefore, the Teacher said, 'not by mere faith,' etc. Indeed, one for whom ownership of kamma is present as if directly perceived is spoken of thus. 'Whatever gift he gives' means whatever gift to be given he gives to another. 'Being its master' means, having thoroughly overcome greed regarding that object, he gives, having become its master. This is a metaphorical expression of cause. This same method should be understood hereafter as well. Because he is not to be drawn by greed concerning that object, he is not a slave, nor a companion.

Tadevatthaṃ byatirekato, anvayato ca vivaritvā dassento ‘‘yo hī’’tiādimāha. Idhānadhippetassa hi dāsādidvayassa byatirekato dassanaṃ. Khādanīyabhojanīyādīsu madhurasseva paṇītattā ‘‘madhuraṃ bhuñjatī’’ti vuttaṃ, nidassanamattaṃ vā etaṃ, paṇītaṃ paribhuñjatīti vuttaṃ hoti. Dāso hutvā deti taṇhāya dāsabyataṃ upagatattā. Sahāyo hutvā deti tassa piyabhāvānissajjanato. Sāmī hutvā deti tattha taṇhādāsabyato attānaṃ mocetvā abhibhuyya pavattanato. Yaṃ panetaṃ ācariyena vuttaṃ ‘‘sāmiparibhogasadisā’’ti, (dī. ni. ṭī. 1.340) taṃ taṇhādāsabyamatikkantatāsāmaññaṃ sandhāya vuttaṃ. Na hi khīṇāsavassa paribhogo sāmiparibhogo viya khīṇāsavasseva dānaṃ dānasāmīti attho upapanno hoti, pacchā vā pamādalikhitametaṃ. Tādisoti dānasāmisabhāvo.

The commentator, wishing to explain and show that very meaning both negatively and positively, said 'yo hi,' etc. Indeed, here there is a showing by way of contrast of the unintended pair, slave and companion. Among hard and soft foods, etc., because the sweet is excellent, 'eats what is sweet' was said; or this is merely an illustration, meaning it is said 'he partakes of what is excellent.' He gives, having become a slave, because of having fallen into the state of being a slave to craving. He gives, having become a companion, because of not abandoning the state of fondness for it. He gives, having become a master, because of acting having freed himself from the state of being a slave to craving in that matter, and having overcome it. But as for what was said by the Teacher, 'similar to a master's partaking,' that was said in reference to the commonality of having transcended the state of being a slave to craving. For the meaning is not established that the partaking of one whose cankers are destroyed is like a master's partaking, or that the giving of one whose cankers are destroyed is that of a master of giving. Or else, this was written later through negligence. 'Such' means the state of being a master of giving.

Samitapāpasamaṇabāhitapāpabrāhmaṇā ukkaṭṭhaniddesenettha vuttā, pabbajjāmattasamaṇajātimattabrāhmaṇā vā kapaṇādiggahaṇena gahitāti veditabbaṃ. Duggatāti dukkaraṃ jīvikamupagatā kasiravuttikā. Tenāha ‘‘daliddamanussā’’ti. Pathāvinoti maggagāmino. Vaṇibbakāti dāyakānaṃ guṇakittanavasena, kammaphalakittanamukhena ca yācanakā seyyathāpi naggacariyādayoti atthaṃ dassetuṃ ‘‘ye iṭṭhaṃ dinna’’ntiādi vuttaṃ. Tadubhayeneva hi dānassa vaṇṇathomanā sambhavati. Ye vicaranti, te vaṇibbakā nāmāti yojetabbaṃ. Pasatamattanti vīhitaṇḍulādivasena vuttaṃ, sarāvamattanti yāgubhattādivasena. Opānaṃ vuccati ogāhetvā pātabbato nadītaḷākādīnaṃ sabbasādhāraṇaṃ titthaṃ, opānamivabhūtoti opānabhūto. Tenāha ‘‘udapānabhūto’’tiādi. Hutvāti bhāvato. Sutameva sutajātanti jātasaddassa anatthantaravācakattamāha yathā ‘‘kosajāta’’nti.

Ascetics who have pacified evil and brahmins who have expelled evil are mentioned here by way of supreme designation. Or, it should be known that ascetics who are merely so by ordination and brahmins who are merely so by birth are included by the term 'wretched,' etc. 'Duggatā' means those who have come to a difficult livelihood, living in hardship. Therefore, the Teacher said, 'poor people.' 'Pathāvino' means travelers on the road. 'Vaṇibbakā' means beggars who ask by way of proclaiming the virtues of donors and by means of proclaiming the fruit of kamma, such as naked ascetics, etc. To show this meaning, 'Those who... what is desired is given,' etc., was said. For, it is by both of these that praise and eulogy of giving occurs. It should be connected thus: 'Those who wander about, they are called vaṇibbakā.' 'A handful' is said by way of paddy, rice, etc. 'A bowlful' is said by way of gruel, cooked rice, etc. A public ford of rivers, lakes, etc., is called an 'opāna' because one can enter and drink. One who has become like an opāna is 'opānabhūto.' Therefore, the Teacher said, 'one who has become a well,' etc. 'Hutvā' is in the sense of 'becoming.' In 'sutameva sutajātaṃ' (heard indeed, born from hearing), he states that the word 'jāta' (born) does not express a different meaning, as in 'kosajātaṃ' (cocoon/sheath).

Atītādiatthacintanasamatthatā nāma tassa rañño anumānavasena, itikattabbatāvasena ca veditabbā, na buddhānaṃ viya tattha paccakkhadassitāyāti dassetuṃ ‘‘atīte’’tiādi vuttaṃ. Puññāpuññānisaṃsacintanañcettha pakaraṇādhigatavasena [Pg.309] veditabbaṃ. Puññassāti yaññapuññassa. Dāyakacittampīti dāyakānaṃ, dāyakaṃ vā cittampi, dātukamyatācittampīti vuttaṃ hoti. Imesu pana aṭṭhasu aṅgesu aḍḍhatādayo pañca yaññassa tāva parikkhārā hontu tehi vinā tassa asijjhanato, sujātatā, pana sūrūpatā ca kathaṃ yaññassa parikkhāro siyā tadubhayena vināpi tassa sijjhanatoti codanāya sabbesampi aṭṭhannamaṅgānaṃ parikkhārabhāvaṃ anvayato, byatirekato ca dassento ‘‘ete hi kirā’’tiādimāha. Ettha ca keci evaṃ vadanti ‘‘yathā aḍḍhatādayo pañca yaññassa ekaṃsatova aṅgāni, na evaṃ sujātatā, surūpatā ca, tadubhayaṃ pana anekaṃsatova aṅganti dīpetuṃ arucisūcakassa kirasaddassa gahaṇaṃ kata’’nti. Te hi ‘‘ayaṃ dujjātotiādivacanassa anekaṃsikataṃ maññamānā tathā vadanti, tayidaṃ asāraṃ. Sabbasādhāraṇavasena hetaṃ byatirekato yaññassa aṅgabhāvadassanaṃ tattha siyā kesañci tathā parivitakko’’ti tassāpi avakāsābhāvadassanatthameva evaṃ vuttattā, tadubhayasādhāraṇavaseneva anekaṃsato aṅgabhāvassa adassanato ca. Kirasaddo panettha tadā brāhmaṇassa cintitākārasūcanattho daṭṭhabbo. Evamanena cintetvā ‘‘imānipi aṭṭhaṅgāni tasseva yaññassa parikkhārā bhavantīti vuttānī’’ti kirasaddena tassa cintitākāro sūcito hoti. Evamādīnīti ettha ādisaddena ‘‘ayaṃ virūpo kittakaṃ…pe… upacchindissati, ayaṃ daliddo, appesakkho, assaddho, appassuto, na atthaññū, na medhāvī kittakaṃ…pe… upacchindissatī’’ti etesaṃ saṅgaho veditabbo.

The ability to reflect on matters such as the past is to be known as belonging to that king by way of inference and by way of what ought to be done; it is not by direct perception as in the case of the Buddhas. To show this, 'in the past,' and so on, was stated. Here, the reflection on the results of merit and demerit should be understood in accordance with the context. 'Of merit' refers to the merit of the sacrifice. 'The mind of the donor' means the mind of the donors, or the mind that is the donor, or the mind desirous of giving; this is what is meant. Among these eight factors, let the first five, such as wealth, be the requisites of the sacrifice, for without them, it cannot be accomplished. But how can good birth and beauty be requisites of the sacrifice, since it can be accomplished even without both? To answer this objection and to show that all eight factors are requisites by way of positive and negative correspondence, the Teacher said, 'For these, indeed...' and so on. Here, some say thus: 'Just as the five, such as wealth, are certainly factors of the sacrifice, good birth and beauty are not so; rather, to show that these two are not certainly factors, the word 'indeed' (kira), which indicates dissatisfaction, was used.' They speak thus, thinking that the statement 'this one is of low birth,' and so on, is uncertain; but this is without substance. For this is a showing of the factors of the sacrifice by way of exclusion in a manner common to all. Even if some might have such a thought, it was stated thus precisely to show that there is no opportunity for such a thought, and because their status as factors is not shown as uncertain in a manner common to both. Here, the word 'indeed' (kira) should be understood as indicating the manner of the brahmin's thought at that time. Having thought thus, 'These eight factors are also stated to be requisites of that very sacrifice,' the word 'indeed' (kira) indicates the manner of his thought. In 'and so on,' by the word 'and so on,' the inclusion of the following should be understood: 'This ugly one, for how long... he will cut it off. This poor one, of little power, faithless, unlearned, not knowing the meaning, unwise, for how long... he will cut it off.'

Catuparikkhārādivaṇṇanā

The Commentary on the Four Requisites, etc.

341. ‘‘Sujaṃ paggaṇhantāna’’nti ettha soṇadaṇḍasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.311-313) vuttesu dvīsu vikappesu dutiyavikappaṃ nisedhento ‘‘mahāyāga’’ntiādimāha, tena ca purohitassa sayameva kaṭacchuggahaṇajotanena evaṃ sahatthā sakkaccaṃ dāne yuttapayuttatā icchitabbāti dasseti. Evaṃ dujjātassāti etthāpi ‘‘sujātatāya anekaṃsato aṅgabhāvadassanamevida’’nti aggahetvā heṭṭhā vuttanayena sabbasādhāraṇavaseneva attho gahetabbo. Ādisaddena hi ‘‘evaṃ anajjhāyakassa…pe… dussīlassa…pe… duppaññassa [Pg.310] saṃvidhānena pavattadānaṃ kittakaṃ kālaṃ pavattissatī’’ti etesaṃ saṅgaho daṭṭhabbo. Tasmāti tadubhayakāraṇato.

341. Here, concerning 'those who take up the ladle,' in the commentary on the Soṇadaṇḍa Sutta, rejecting the second of the two alternatives mentioned, the Teacher said, 'the great sacrifice,' and so on. By this, by indicating that the priest himself takes up the ladle, he shows that such diligent engagement in giving respectfully with one's own hands is desirable. Here too, concerning 'thus for one of low birth,' the meaning should be taken in a manner common to all, as stated before, without taking it as 'this is merely a showing of the factor of good birth as uncertain.' For by the word 'and so on,' the inclusion of cases such as 'thus, how long will the gift given by the arrangement of one who does not recite... of one who is immoral... of one who is unwise, last?' should be understood. 'Therefore' means due to both of those reasons.

Tissovidhāvaṇṇanā

The Commentary on the Three Kinds

342. Tiṇṇaṃ ṭhānānanti dānassa ādimajjhapariyosānasaṅkhātānaṃ tissannaṃ bhūmīnaṃ, avatthānānanti attho. Calantīti kampanti purimākārena na tiṭṭhanti. Karaṇattheti tatiyāvibhattiatthe. Karaṇīyasaddāpekkhāya hi kattari eva etaṃ sāmivacanaṃ, na karaṇe. Yebhuyyena hi karaṇajotakavacanassa atthabhāvato anuttakattāva karaṇatthoti idhādhippeto. Pacchānutāpassa akaraṇūpāyaṃ dassetuṃ ‘‘pubba…pe… patiṭṭhapetabbā’’ti vuttaṃ. Tattha acalāti daḷhā kenaci asaṃhīrā. Patiṭṭhapetabbāti suppatiṭṭhitā kātabbā. Tathā patiṭṭhāpanūpāyampi dassento ‘‘evañhī’’tiādimāha. Tathā patiṭṭhāpanena hi yathā taṃ dānaṃ sampati yathādhippāyaṃ nippajjati, evaṃ āyatimpi vipulaphalatāya mahapphalaṃ hoti vippaṭisārena anupakkiliṭṭhabhāvato. Dvīsu ṭhānesūti yajamānayiṭṭhaṭṭhānesu. Vippaṭisāro…pe… na kattabboti atthaṃ sandhāya ‘‘eseva nayo’’ti vuttaṃ. Muñcacetanāti pariccāgacetanā, tassā niccalabhāvo nāma muttacāgatā pubbābhisaṅkhāravasena uḷārabhāvo. Pacchāsamanussaraṇacetanāti paracetanā, tassā pana niccalabhāvo ‘‘aho mayā dānaṃ dinnaṃ sādhu suṭṭhū’’ti dānassa sakkaccaṃ paccavekkhaṇavasena veditabbo. Tadubhayacetanānaṃ niccalakaraṇūpāyaṃ byatirekato dassetuṃ ‘‘tathā…pe… hotī’’ti vuttaṃ. Tattha tathā akarontassāti muñcacetanaṃ, pacchāsamanussaraṇacetanañca niccalamakarontassa, vippaṭisāraṃ, uppādentassāti vuttaṃ hoti. ‘‘Nāpi uḷāresu bhogesu cittaṃ namatī’’ti idaṃ pana pacchāsamanussaraṇacetanāya eva byatirekato niccalakaraṇūpāyadassanaṃ. Evañhi yathāniddiṭṭhanidassanaṃ upapannaṃ hoti. Tattha uḷāresu bhogesūti khettavisese pariccāgassa katattā laddhesupi uḷāresu bhogesu. Nāpi cittaṃ namati pacchā vippaṭisārena upakkiliṭṭhabhāvato. Yathā kathanti āha ‘‘mahāroruva’’ntiādi. Tassa hi seṭṭhissa gahapatino vatthu kosalasaṃyutte, (saṃ. ni. 1.131) mayhakajātake (jā. aṭṭha. 3.6.mayhakajātakavaṇṇanā) ca āgataṃ. Tathā hi vuttaṃ –

342. 'The three positions' means the three stages of giving, namely, the beginning, middle, and end, which are called the three phases or states. 'They waver' means they tremble; they do not remain in their former state. 'In the sense of the instrumental' means in the sense of the third case ending. For, with reference to the word 'to be done,' this is a genitive case expressing the agent, not the instrument. For it is generally intended here that the unexpressed agent itself has the sense of the instrument, due to the presence of a word indicating the instrument. To show the means of preventing subsequent regret, it is said: 'The prior... should be established.' Therein, 'unwavering' means firm, not to be shaken by anything. 'Should be established' means it should be made well-established. Similarly, showing the means of establishing it thus, the teacher said, 'For thus...' and so on. For by such establishment, just as that gift is presently accomplished as intended, so too in the future it becomes of great fruit due to its abundant result, because of being undefiled by regret. 'In two positions' refers to the positions of giving and having given. With reference to the meaning 'regret... should not be done,' it is said, 'this is the method.' 'Volition at the moment of release' means the volition of relinquishing; its unwavering state is a sublime quality born from the power of prior preparation and from having given freely. 'Subsequent recollection volition' means the later volition. Its unwavering state, however, should be understood by way of carefully reflecting on the gift, thinking, 'Ah, a gift was given by me! It is good, it is excellent!' To show by way of contrast the means of making both these volitions unwavering, it is said, 'Thus... it becomes.' Therein, 'for one not acting thus' means for one not making the volition at the moment of release and the subsequent recollection volition unwavering, thereby arousing regret. However, the statement 'nor does the mind incline toward sublime possessions' is a showing, by way of contrast, of the means for making the subsequent recollection volition unwavering. For in this way, the illustration as pointed out becomes appropriate. Therein, 'toward sublime possessions' refers to sublime possessions, even those obtained because of having made a relinquishment in a special field of merit. Nor does the mind incline, because of being defiled by subsequent regret. How so? The teacher said, 'Mahāroruva,' and so on. For the story of that wealthy householder is found in the Kosala Saṃyutta and in the Mayhaka Jātaka. For thus it is said:

‘‘Bhūtapubbaṃ [Pg.311] so mahārāja seṭṭhi gahapati tagarasikhiṃ nāma paccekasambuddhaṃ piṇḍapātena paṭipādesi, ‘detha samaṇassa piṇḍapāta’nti vatvā uṭṭhāyāsanā pakkāmi, datvā ca pana pacchā vippaṭisārī ahosi ‘‘varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyu’’’ntiādi.

'Once upon a time, O great king, a certain wealthy householder provided a Paccekabuddha named Tagarasikhi with alms-food. Having said, 'Give alms-food to the ascetic,' he rose from his seat and departed. But after having given, he later became regretful, thinking, 'It would have been better if slaves or workers had eaten this alms-food,' and so on.

So kira aññesupi divasesu taṃ paccekabuddhaṃ passati, dātuṃ panassa cittaṃ na uppajjati, tasmiṃ pana divase ayaṃ padumavatiyā deviyā tatiyaputto tagarasikhī paccekabuddho gandhamādanapabbate phalasamāpattisukhena vītināmetvā pubbaṇhasamaye vuṭṭhāya anotattadahe mukhaṃ dhovitvā manosilātale nivāsetvā kāyabandhanaṃ bandhitvā pattacīvaramādāya abhiññāpādakaṃ jhānaṃ samāpajjitvā iddhiyā vehāsaṃ abbhuggantvā nagaradvāre oruyha cīvaraṃ pārupitvā pattamādāya nagaravāsīnaṃ gharadvāresu sahassabhaṇḍikaṃ ṭhapento viya pāsādikehi abhikkamanādīhi anupubbena seṭṭhino gharadvāraṃ sampatto, taṃ divasañca seṭṭhi pātova uṭṭhāya paṇītaṃ bhojanaṃ bhuñjitvā gharadvārakoṭṭhake āsanaṃ paññapetvā dantantarāni sodhento nisinno hoti. So paccekabuddhaṃ disvā taṃ divasaṃ pātova bhutvā nisinnattā dānacittaṃ uppādetvā bhariyaṃ pakkosāpetvā ‘‘imassa samaṇassa piṇḍapātaṃ dehī’’ti vatvā rājupaṭṭhānatthaṃ pakkāmi. Seṭṭhibhariyā sampajaññajātikā cintesi ‘‘mayā ettakena kālena imassa ‘dethā’ti vacanaṃ na sutapubbaṃ, dāpentopi ca ajja na yassa vā tassa vā dāpeti, vītarāgadosamohassa vantakilesassa ohitabhārassa paccekabuddhassa dāpeti, yaṃ vā taṃ vā adatvā paṇītaṃ piṇḍapātaṃ dassāmī’’ti gharā nikkhamma paccekabuddhaṃ pañcapatiṭṭhitena vanditvā pattaṃ ādāya antonivesane paññattāsane nisīdāpetvā suparisuddhehi sālitaṇḍulehi bhattaṃ sampādetvā tadanurūpaṃ khādanīyaṃ, byañjanaṃ, sūpeyyañca abhisaṅkharitvā pattaṃ pūretvā bahi gandhehi alaṅkaritvā paccekabuddhassa hatthesu patiṭṭhapetvā vandi. Paccekabuddho ‘‘aññesampi paccekabuddhānaṃ saṅgahaṃ karissāmī’’ti aparibhuñjitvāva anumodanaṃ vatvā pakkāmi. Sopi kho seṭṭhi rājupaṭṭhānaṃ katvā āgacchanto paccekabuddhaṃ disvā āha ‘‘mayaṃ tumhākaṃ piṇḍapātaṃ dethā’’ti vatvā pakkantā, api vo laddho piṇḍapāto’’ti? Āma, seṭṭhi laddhoti. ‘‘Passāmā’’ti gīvaṃ ukkhipitvā olokesi[Pg.312], athassa piṇḍapātagandho uṭṭhahitvā nāsapuṭaṃ pahari. So cittaṃ saṃyametuṃ asakkonto pacchā vippaṭisārī ahosi, tassa pana vippaṭisārassa uppannākāro ‘‘varameta’’ntiādinā pāḷiyaṃ vuttoyeva. Piṇḍapātadānena panesa sattakkhattuṃ sugatiṃ saggaṃ lokaṃ upapanno, sattakkhattumeva ca sāvatthiyaṃ seṭṭhikule nibbatto, ayañcassa sattamo bhavo, pacchā vippaṭisārena pana nāpi uḷāresu bhogesu cittaṃ namati. Vuttañhetaṃ saṃyuttavaralañchake –

It is said that on other days that merchant would see that Paccekabuddha, but the thought to give would not arise in him. However, on that day, this Paccekabuddha Tagarasikhī, the third son of Queen Padumavatī, having passed the time in the bliss of the attainment of fruition on Mount Gandhamādana, having arisen in the early morning, washed his face in Lake Anotatta, put on his lower robe on the Manosilā plateau, tied his waistband, took his bowl and robes, entered the jhāna that is the basis for direct knowledge, rose into the air by psychic power, descended at the city gate, draped his outer robe, took his bowl, and as if placing a bag of a thousand coins at the doorsteps of the city dwellers, proceeded with inspiring deportment step by step until he arrived at the merchant’s door. On that day, the merchant had risen early, eaten fine food, had a seat prepared in the gatehouse, and was sitting there cleaning between his teeth. Seeing the Paccekabuddha, because he had eaten early that day and was seated, the thought to give arose in him. He had his wife summoned and said, “Give alms-food to this ascetic,” then departed to attend upon the king. The merchant’s wife, being by nature possessed of clear comprehension, thought, “Never before in all this time have I heard him say, ‘Give.’ And today, when he does have alms given, he does not have it given to just anyone; rather, he has it given to a Paccekabuddha, one free from lust, hatred, and delusion, who has laid down the burden. I will not give just anything, but will offer the finest alms-food.” Stepping out of the house, she paid homage to the Paccekabuddha with the five-point prostration, took his bowl, had him seated on the prepared seat inside the dwelling, prepared rice with very pure sālī grains, along with suitable hard food, curry, and soup, filled the bowl, adorned it externally with perfumes, placed it in the Paccekabuddha’s hands, and paid homage. The Paccekabuddha, thinking, “I will also support other Paccekabuddhas,” did not partake of it but recited the anumodanā and departed. That merchant, having attended upon the king and returning, saw the Paccekabuddha and said, “We departed after saying, ‘Give alms to you.’ Have you received alms-food?” “Yes, merchant, it has been received.” “Let me see,” he said, and raising his neck, he looked. Then the fragrance of the alms-food rose up and struck his nostrils. Unable to restrain his mind, he later felt remorse. The manner in which his remorse arose is stated in the Pāli, beginning with “Better this…” But through the gift of alms-food, this merchant was reborn seven times in a happy destination, the heavenly world. Seven times he was reborn in a merchant family in Sāvatthī, and this is his seventh existence. However, due to his later remorse, his mind does not incline towards great enjoyments. For this is stated in the Varalañchaka section of the Saṃyutta Nikāya:

‘‘Yaṃ kho so mahārāja seṭṭhi gahapati datvā pacchā vippaṭisārī ahosi ‘varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyu’nti, tassa kammassa vipākena nāssuḷārāya bhattabhogāya cittaṃ namati, nāssuḷārāya vatthabhogāya, yānabhogāya, nāssuḷārānaṃ pañcannaṃ kāmaguṇānaṃ bhogāya cittaṃ namatī’’ti (saṃ. ni. 1.131).

“Great King, that merchant householder gave, but later felt remorse, thinking, ‘It would have been better if slaves or workers had eaten this alms-food.’ Due to the result of that kamma, his mind does not incline towards the enjoyment of excellent food, nor towards the enjoyment of excellent clothing, nor the enjoyment of vehicles, nor towards the enjoyment of the five excellent sense pleasures.”

Mayhakajātakepi vuttaṃ –

In the commentary to the Mayhaka Jātaka, it is also said:

‘‘Iti mahārāja āgantukaseṭṭhi tagarasikhipaccekabuddhassa dinnapaccayena bahuṃ dhanaṃ labhi, datvā aparacetanaṃ paṇītaṃ kātuṃ asamatthatāya paṇīte bhoge bhuñjituṃ nāsakkhī’’ti (jā. aṭṭha. 3.6.mayhakajātakavaṇṇanā).

“Thus, Great King, the visiting merchant gained much wealth by means of the offering given to the Paccekabuddha Tagarasikhī; but, due to his inability to make the subsequent volition excellent after giving, he was unable to enjoy excellent pleasures.”

Bhātu panesa ekaṃ puttaṃ (dha. pa. aṭṭha. 2.354) sāpateyyassa kāraṇā jīvitaṃ voropesi, tena kammena bahūni vassāni niraye paccittha, sattakkhattuñca aputtako jāto, idānipi teneva kammena mahāroruvaṃ upapanno. Tena vuttaṃ ‘‘mahāroruvaṃ upapannassa seṭṭhigahapatino viyā’’ti, purimapacchimacetanāvasena cettha attho veditabbo. Ekā hi cetanā dve paṭisandhiyo na detīti.

Furthermore, this merchant deprived his brother's only son of life on account of his inheritance. Due to that kamma, he was tormented in hell for many years and was reborn childless seven times. Even now, due to that same kamma, he has been reborn in Mahāroruva hell. Therefore, it has been said, ‘like the merchant householder who has been reborn in Mahāroruva.’ Here, the meaning should be understood by way of the prior and subsequent volitions. For one volition does not give two rebirth-linkings.

Dasaākāravaṇṇanā

An Exposition on the Ten Aspects

343. Ākaroti attano anurūpatāya samariyādaparicchedaṃ phalaṃ nibbattetīti ākāro, kāraṇanti āha ‘‘dasahi kāraṇehī’’ti. Mariyādattho hettha ā-saddo. Na dussīlesveva, atha kho sīlavantesupi vippaṭisāraṃ uppādessati. Tadubhayepi na uppādetabboti hi dassetuṃ [Pg.313] api-saddena, pi-saddena vā sampiṇḍanaṃ karoti. Paṭiggāhakatova uppajjatīti balavataraṃ vippaṭisāraṃ sandhāya vuttaṃ, dubbalo pana deyyadhammato, parivārajanatopi uppajjateva. Uppajjituṃ yuttanti uppajjanārahaṃ. Vippaṭisārampi vinodesīti sambandho. Tesaṃyevāti pāṇātipātīnameva. Yajanaṃ nāmettha dānamevādhippetaṃ, na aggijuhananti āha ‘‘detu bhava’’nti. Vissajjatūti muttacāgavasena cajatu. Abbhantaranti ajjhattaṃ sakasantāne.

Because it produces a result, complete with its boundary, in accordance with its own nature, it is called an 'aspect' (ākāra). It means 'cause' (kāraṇa); therefore, the Teacher said, 'by ten causes.' Herein, the sound 'ā' has the meaning of 'boundary.' It will cause regret not only in the immoral, but in fact, also in the virtuous. To show that regret should not be produced in either of them, he makes a summation with the particle 'api' or 'pi.' The statement, 'it arises from the recipient,' was said in reference to stronger regret; however, weak regret arises indeed from the gift itself and also from the retinue. Uppajjituṃ yuttaṃ means 'worthy of arising.' The connection should be made as: 'he dispels even regret.' Tesaṃyeva means 'of only those who take life.' Here, 'sacrifice' (yajana) is intended to mean giving alone, not fire-offering; therefore, the Teacher said the explanation, 'let him give.' Vissajjetu means 'let him abandon' by way of free giving. Abbhantaraṃ means 'internal,' in one's own mental continuum.

Soḷasākāravaṇṇanā

343. Explanation of the Sixteen Aspects.

344. Anumatipakkhādayo eva heṭṭhā yaññassa vatthuṃ katvā ‘‘soḷasaparikkhārā’’ti vuttā, idha pana sandassanādivasena anumodanāya āraddhattā vuttaṃ ‘‘soḷasahi ākārehī’’ti. Dassetvāti attano desanānubhāvena paccakkhamiva phalaṃ dassetvā, anekavāraṃ pana dassanato ‘‘dassetvā dassetvā’’ti byāpanavacanaṃ, tadeva ābhuso meḍanaṭṭhena āmeḍitavacananti ācariyena (dī. ni. ṭī. 1.344) vuttaṃ. ‘‘Samādapetvā samādapetvā’’tiādīsupi eseva nayo. Tamatthanti dānaphalavasena kammaphalasambandhamatthaṃ. Samādapetvāti sutamattaṃ akatvā yathā rājā tamatthaṃ sammadeva ādiyati citte karonto suggahitaṃ katvā gaṇhāti, tathā sakkaccaṃ ādāpetvā.

344. Below, the 'consent-faction and so on,' having been made the basis of the sacrifice, were called 'the sixteen requisites.' Here, however, because it was undertaken for the purpose of rejoicing by way of showing, etc., it was said, 'by sixteen aspects.' `Dassetvā` means: having shown the fruit as if it were directly perceived through the power of his own teaching. And because of showing it many times, 'dassetvā dassetvā' is a comprehensive expression. That very thing, due to the meaning of speaking exceedingly, is a repetitive expression (`āmeḍitavacana`); thus it was said by the teacher. In 'samādapetvā samādapetvā,' etc., as well, this is the same method. `Tam atthaṃ` means the meaning connected with the fruit of kamma by way of the fruit of giving. `Samādapetvā` means: not just making it heard, but having caused it to be taken up respectfully in such a way that the king rightly accepts that meaning, taking it to heart and grasping it well.

‘‘Vippaṭisāravinodanenā’’ti idaṃ nidassanamattaṃ. Lobhadosamohaissāmacchariyamānādayopi hi dānacittassa upakkilesā, tesaṃ vinodanenapi taṃ vodāpitaṃ samuttejitaṃ nāma hoti tikkhavisadabhāvāpattito, āsannatarabhāvato pana vippaṭisāravinodanameva gahitaṃ. Pavattite hi dāne tassa sambhavoti. Yāthāvato vijjamānehi guṇehi haṭṭhapahaṭṭhabhāvāpādanaṃ sampahaṃsananti āha ‘‘sundara’’ntiādi. Dhammatoti saccato. Tadatthameva dassetuṃ ‘‘dhammena samena kāraṇenā’’ti vuttaṃ. Saccañhi dhammato anapetattā dhammaṃ, upasamacariyabhāvato samaṃ, yuttabhāvena kāraṇanti ca vuccati.

This phrase, 'by the dispelling of regret,' is merely an indication. Indeed, greed, hatred, delusion, envy, stinginess, conceit, and so on are also defilements of the mind of giving. By dispelling them as well, that mind is called purified and roused, due to its attainment of a state of sharpness and clarity. However, due to its being more proximate, only the dispelling of regret is taken up. Indeed, when giving is proceeding, its arising occurs; therefore, it is taken up. `Sampahaṃsana` is the producing of a state of joy and delight by means of existing qualities as they really are; therefore, the Teacher said, 'beautiful,' etc. `Dhammato` means 'truthfully.' To show that very meaning, it was said, 'by a cause that is righteous and even.' Indeed, truth is called `dhamma` because it is not separate from righteousness, `sama` because it is a practice of tranquility, and `kāraṇa` because of its suitability.

345. Tasmiṃ yaññe rukkhatiṇacchedopi nāma nāhosi, kuto pāṇavadhoti pāṇavadhābhāvasseva daḷhīkaraṇatthaṃ, sabbaso viparītaggāhehi avidūsitatādassanatthañca pāḷiyaṃ ‘‘neva gāvo haññiṃsū’’tiādīni vatvāpi [Pg.314] ‘‘na rukkhā chijjiṃsū’’tiādi vuttanti dassento ‘‘ye yūpanāmake’’tiādimāha. Barihisatthāyāti paricchedatthāya. Vanamālāsaṅkhepenāti vanapupphehi gandhitamālāniyāmena. Evaṃ ācariyena (dī. ni. ṭī. 1.345) vuttaṃ, vanapantiākārenāti attho. Bhūmiyaṃ vā pattharantīti vedibhūmiṃ parikkhipantā tattha tattha pattharanti. Mantādinā hi parisaṅkhatā bhūmi vindati assa lābhasakkāreti katvā ‘‘vedī’’ti vuccati. Tepi rukkhā tepi dabbāti sambandho, kammakattā cetaṃ dvayaṃ, abhihitakammaṃ vā. Vatticchāya hi yathāsattiṃ kārakā bhavanti. Vuttanayena pāṇavadhābhāvassa daḷhīkaraṇatthaṃ, viparītaggāhena avidūsitabhāvadassanatthañcetanti dasseti kiṃ panā’’tiādinā. Antogehadāso antojāto. Ādisaddena dhanakkītakaramarānītasāmaṃdāsabyūpagatānaṃ saṅgaho. Pubbamevāti bhatikaraṇato pageva. Dhanaṃ gahetvāti divase divase yathākammaṃ gahetvā. Bhattavetananti devasikaṃ bhattañceva māsikādiparibbayañca. Vuttovāyamattho. Tajjitāti santajjitā. Parikammānīti sabbabhāgiyāni kammāni, uccāvacāni kammānīti attho. Piyasamudācārenevāti iṭṭhavacaneneva. Yathānāmavasenevāti pākaṭanāmānurūpeneva. Sappitelanavanītadadhimadhuphāṇitena cevāti ettha ca-saddo avuttasamuccayattho, tena paṇītapaṇītānaṃ nānappakārānaṃ khādanīyabhojanīyādīnañceva vatthayānamālāgandhavilepanaseyyāvasathādīnañca saṅgaho daṭṭhabbo, tenāha ‘‘paṇītehi sappitelādisammissehevā’’tiādi. Tassa tassa kālassa anurūpehi yāgu…pe… pānakādīhīti sambandho. Sappiādīnanti sappiādīhi.

345. In that sacrifice, there was not even the so-called 'cutting of trees and grass'; whence the killing of living beings? Therefore, to reinforce the absence of killing living beings, and to show its uncorruptedness from all contrary views, even after stating in the Pāḷi, 'No cattle were slain,' etc., it was also said, 'No trees were cut,' etc. Showing this, the Teacher said, 'those called sacrificial posts,' etc. `Barihisatthāya` means for the purpose of demarcation. `Vanamālāsaṅkhepena` means by the rule of garlands strung with forest flowers. Thus it was said by the teacher; the meaning is 'in the manner of a forest row.' 'Or they spread on the ground' means, enclosing the altar ground, they spread it here and there. Indeed, the ground prepared with mantras, etc., is called an 'altar' (`vedī`) because one obtains gain and honor from it. The connection is 'those trees, those grasses.' This pair is an agent-object (`kammakattā`), or a stated object. For according to the speaker's wish, the grammatical cases function according to their capacity. To show that this was for reinforcing the absence of killing living beings and for showing its uncorrupted state from contrary views, the Teacher shows this with 'what then?' etc. A slave of the inner house (`antogehadāso`) is one born inside (`antojāto`). By the word `ādi`, the inclusion of those bought with wealth, brought as prisoners of war, and who approached slavery of their own accord should be understood. `Pubbameva` means even before doing the work for hire. `Dhanaṃ gahetvā` means taking it day by day according to the work. `Bhattavetanaṃ` means both the daily food and the monthly, etc., expenditure. This meaning has been stated. `Tajjitā` means those who were threatened. `Parikammāni` means all-encompassing tasks; the meaning is tasks high and low. `Piyasamudācāreneva` means with pleasant speech. `Yathānāmavasenāva` means in accordance with their well-known name. In 'with ghee, oil, fresh butter, curd, honey, and molasses,' the particle `ca` has the meaning of collecting the unstated. By that, the inclusion of various kinds of excellent hard and soft foods, etc., and of clothing, vehicles, garlands, scents, ointments, beds, dwellings, etc., should be understood. Therefore, he said, 'with excellent things mixed with ghee, oil, etc.' The connection should be made as: 'with gruel... drinks, etc., suitable for each particular time.' `Sappiādīnaṃ` means 'with ghee and so on.'

346. Paṭisāmetabbato, attano attano santakabhāvato ca saṃ nāma dhanaṃ vuccati, tassa patīti sapati niggahitalopena, dhanavā, diṭṭhadhammikasamparāyikahitāvahattā tassa hitanti sāpateyyaṃ, tadeva dhanaṃ. Tenāha ‘‘pahūtaṃ dhana’’nti. Akkhayadhammamevāti akhayasabhāvameva. Gāmabhāgenāti saṃkittanavasena gāme vā gahetabbabhāgena, evaṃ ācariyena (dī. ni. ṭī. 1.346) vuttaṃ, paccekaṃ sabhāgagāmakoṭṭhāsenātipi attho. Sesesupi eseva nayo.

346. Because it is to be stored (`paṭisāmetabbato`) and because it is one's own possession (`attano attano santakabhāvato`), wealth (`dhanaṃ`) is called `saṃ`. 'Master of that (`saṃ`)' is `pati`; therefore, with the elision of the `niggahita`, it becomes `sapati`, which means 'a wealthy person.' Because it brings benefit in this life and the next, it is 'his benefit' (`tassa hitaṃ`); therefore, it is `sāpeteyyaṃ`, which is that very wealth. Therefore, he said, 'abundant wealth.' `Akkhayadhammameva` means 'of an imperishable nature.' `Gāmabhāgena` means by a share to be taken in the village by way of proclamation; thus it was said by the teacher. It also has the meaning of 'by individual, corresponding village portions.' In the remaining cases as well, this is the same method.

347. Yaññāvāṭoti [Pg.315] khaṇitāvāṭassa assamedhādiyaññayajanaṭṭhānassetaṃ adhivacanaṃ, tabbohārena pana idha dānasālāya eva, tāya ca puratthimanagaradvāre katāya puratthimabhāge evāti atthaṃ dasseti ‘‘puratthimato nagaradvāre’’tiādinā. Taṃ pana ṭhānaṃ rañño dānasālāya nātidūre evāti āha ‘‘yathā’’tiādi. Yato tattha pātarāsaṃ bhuñjitvā akilantarūpāyeva sāyanhe rañño dānasālaṃ sampāpuṇanti. ‘‘Dakkhiṇena yaññāvāṭassā’’tiādīsupi eseva nayo. Yāguṃ pivitvāti hi yāgusīsena pātarāsabhojanamāha.

347. The term 'yaññāvāṭa' is a designation for a dug pit, a place for performing sacrifices such as the horse sacrifice. However, by that usage, here it is a designation for the alms-hall itself. The text beginning with 'puratthimato nagaradvāre' shows the meaning that of that hall, which was made at the eastern city gate, it was in the eastern part itself. Furthermore, that place is not too far from the king's alms-hall; thus the Teacher says in the words beginning 'yathā'. Because, having eaten the morning meal there, they reach the king's alms-hall in the evening without being tired. This same method should be understood also in the cases beginning with 'dakkhiṇena yaññāvāṭassa'. For, by 'having drunk gruel', it refers to the morning meal with rice-gruel as the principal item.

348. Madhuranti sādurasaṃ. Upari vattabbamatthanti ‘‘apica me bho evaṃ hotī’’tiādinā vuccamānamatthaṃ. Parihārenāti bhagavantaṃ garuṃ katvā agāravaparihārena, ujukabhāvāpanayanena vā, ujukavuttiṃ pariharitvā vaṅkavuttiyāva yathācintitamatthaṃ pucchanto evamāhāti vuttaṃ hoti. Tenāha ‘‘ujukameva pucchayamāno agāravo viya hotī’’ti.

348. 'Madhuraṃ' means a sweet taste. 'Upari vattabbamatthaṃ' refers to the meaning that will be spoken with the text beginning 'apica me bho evaṃ hoti'. 'Parihārena' means: having shown reverence to the Blessed One, by avoiding disrespect, or by removing a straightforward state, and having abandoned straightforward conduct, he asks about the meaning as he had conceived it with a devious manner only; thus it is said that he spoke. Therefore, the Teacher said: 'Though asking directly, he appears disrespectful'.

Niccadānaanukulayaññavaṇṇanā

Exposition on Constant Giving and Customary Sacrifices

349. Uṭṭhāyāti dāne uṭṭhānavīriyamāha, samuṭṭhāyāti tassa sātaccakiriyaṃ. Kasivāṇijjādikammāni akaronto daliddiyādianatthāpattiyā nassissatīti adhippāyo. Appasambhārataro ceva mahapphalataro cāti saṅkhepato aṭṭhakathāyaṃ vutto pāḷiyaṃ pana ‘‘appatthataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā’’ti pāṭho. Tattha appasambhārataroti ativiya parittasambhāro, asamārabbhiyasambhāro. Appatthataroti pana ativiya appakicco, attho cettha kiccaṃ, ttha-kārassa ṭṭha-kāraṃ katvā ‘‘appaṭṭhataro’’tipi pāṭho. Sammā ārabhīyati yañño etenāti samārambho, sambhārasambharaṇavasena pavattasattapīḷā, appo samārambho etassāti tathā, ayaṃ panātisayenāti appasamārambhataro. Vipākasaññitaṃ mahantaṃ sadisaṃ phalametassāti mahapphalo, ayaṃ panātisayenāti mahapphalataro. Udayasaññitaṃ mahantaṃ nissandādiphalametassāti mahānisaṃso, ayaṃ panātisayenāti mahānisaṃsataro. Dhuvadānānīti dhuvāni thirāni avicchinnāni katvā dātabbadānāni. Niccabhattānīti ettha bhattasīsena catupaccayaggahaṇaṃ. Anukulayaññānīti anukulaṃ kulānukkamaṃ upādāya dātabbadānāni. Tenāha [Pg.316] ‘‘amhāka’’ntiādi. Yāni pavattetabbāni, tāni anukulayaññāni nāmāti yojetabbaṃ. Nibaddhadānānīti nibandhetvā niyametvā paveṇīvasena pavattitadānāni.

349. 'Uṭṭhāya' refers to the striving energy in giving; 'samuṭṭhāya' refers to the act of doing it constantly. The intention is that one who does not engage in farming, trade, and other such work will perish due to poverty and other misfortunes. In the commentary, it is briefly stated as 'with fewer requisites and more fruitful.' However, in the Pāḷi, the reading is: 'with less work, with less trouble, more fruitful, and more beneficial.' Therein, 'with fewer requisites' (appasambhārataro) means having very few requisites, requisites not to be striven for. 'With less work' (appatthataro) means with very little work; here 'attha' is work, and by changing the 'ttha' to 'ṭṭha,' there is also the reading 'appaṭṭhataro.' 'Trouble' (samārambho) is that by which a sacrifice is properly undertaken; it is the affliction of beings that occurs by way of gathering requisites. 'It has little trouble' (appo samārambho etassa), thus it is so called; and this is so to a greater degree, hence 'with less trouble' (appasamārambhataro). 'Fruitful' (mahapphalo) is that which has a great fruit designated as its result; and this is so to a greater degree, hence 'more fruitful' (mahapphalataro). 'Beneficial' (mahānisaṃso) is that which has a great fruit, such as an outflowing-result, designated as its arising; and this is so to a greater degree, hence 'more beneficial' (mahānisaṃsataro). 'Constant gifts' (dhuvadānāni) means gifts that should be given, having been made firm, stable, and uninterrupted. In 'constant food' (niccabhattāni), the taking of the four requisites with food as the principal item should be understood. 'Customary sacrifices' (anukulayaññāni) means gifts that should be given in accordance with the family lineage. Therefore, the Teacher said 'our,' etc. It should be connected thus: 'Those gifts that should be carried on are called customary sacrifices.' 'Regular gifts' (nibaddhadānāni) means gifts that are carried on by way of tradition, having been registered and regulated.

Hatthidantena katā dantamayasalākā, yattha dāyakānaṃ nāmaṃ aṅkanti, iminā taṃ niccabhattaṃ salākadānavasenāti dasseti. Taṃ kulanti anāthapiṇḍikakulaṃ. Dāliddiyenāti daliddabhāvena. ‘‘Ekasalākato uddhaṃ dātuṃ nāsakkhī’’ti iminā ekenapi salākadānena nibaddhadānaṃ upacchinditumadatvā anurakkhaṇamāha. Raññoti setavāhanarañño.

A ticket made of elephant tusk is an ivory ticket, on which they mark the names of the donors. By this, it shows that the constant food is given by way of ticket-giving. 'That family' is the family of Anāthapiṇḍika. 'Dāliddiyena' means by the state of being poor. By 'he was not able to give more than one ticket,' it speaks of the preservation of the regular giving, not allowing it to be cut off, and maintaining it even with a single ticket-giving. 'Of the king' means of King Setavāhana.

Ādīni vatvāti ettha ādisaddena ‘‘kasmā seno viya maṃsapesiṃ pakkhanditvā gaṇhāsī’’ti evamādīnaṃ samasamadāne ussukkanavacanānaṃ saṅgaho. Galaggāhāti galaggahaṇā. ‘‘Kammacchedavasenā’’ti iminā attano attano kammokāsādānampi pīḷāyevāti dasseti. Samārambhasaddo cettha pīḷanatthoti āha ‘‘pīḷāsaṅkhāto samārambho’’ti. Pubbacetanāmuñcacetanāaparacetanāsampattiyā dāyakavasena tīṇi aṅgāni, vītarāgatāvītadosatāvītamohatāpaṭipattiyā dakkhiṇeyyavasena ca tīṇīti evaṃ chaḷaṅgasamannāgatā hoti dakkhiṇā, chaḷaṅguttare nandamātāsuttañca (a. ni. 6.37) tassatthassa sādhakaṃ. Aparāparaṃ uppajjanakacetanāvasena mahānadī viya, mahogho viya ca ito cito ca abhisanditvā pakkhanditvā pavattito puññameva puññābhisando. Tathāvidhanti pamāṇassa kātuṃ asukarattamāha. Kāraṇamahattena phalamahattampi veditabbaṃ upari najjā vuṭṭhiyā mahogho viyāti vuttaṃ ‘‘tasmā’’tiādi.

Here, in 'having said and so on,' by the word 'and so on' the inclusion of anxious words in the context of giving equally, such as 'Why do you seize it like a hawk seizing a piece of meat?', should be understood. 'Galaggāhā' means throat-graspings. By 'by way of cutting off work,' it shows this meaning: that even the taking of the opportunity for one's own work is indeed an affliction. And here the word 'samārambha' has the meaning of affliction, therefore the Teacher said, 'samārambha is designated as affliction.' An offering is endowed with six factors thus: by way of the donor, there are three factors through the perfection of the prior intention, the releasing intention, and the subsequent intention; and by way of the recipient, there are three factors through the practice of being free from lust, free from hatred, and free from delusion. The Nandamātā Sutta in the Aṅguttara Nikāya, Book of Sixes, is proof for this meaning. A flood of merit (puññābhisanda) is merit itself, set in motion by way of successively arising intention, flowing and rushing in from here and there like a great river and a great flood. By 'of such a kind' (tathāvidhaṃ), the Teacher speaks of the fact that it is not easy to make a measure of it. The greatness of the fruit should also be understood through the greatness of the cause. It is like a great flood on a river due to rain; therefore, the Teacher said the words beginning with 'tasmā'.

350. Navanavoti sabbadā abhinavo, divase divase dāyakassa byāpārāpajjanato kiccapariyosānaṃ natthīti vuttaṃ ‘‘ekenā’’tiādi. Yathāraddhassa āvāsassa katipayenāpi kālena parisamāpetabbato kiccapariyosānaṃ atthīti āha ‘‘paṇṇasāla’’ntiādi. Mahāvihārepi kiccapariyosānassa atthitāupāyaṃ dassetuṃ ‘‘ekavāraṃ dhanapariccāgaṃ katvā’’ti vuttaṃ. Suttantapariyāyenāti sabbāsavasuttantādipāḷinayena. Navānisaṃsāti sītapaṭighātādayo paṭisallānārāmapariyosānā yathāpaccavekkhaṇaṃ gaṇitā nava udayā, appamattatāya cete vuttā.

350. 'Navanavo' means always new. Because the donor's engagement occurs day by day, there is no end to the task; thus it was said 'with one,' etc. Because a dwelling that has been started can be completed in even a few days, there is an end to the task; thus the Teacher said 'a leaf hut,' etc. To show the means for the existence of an end to the task even in a great monastery, it was said, 'having made a single donation of wealth.' 'Suttantapariyāyena' means by the method of the Pāḷi texts such as the Sabbāsava Sutta. 'Navānisaṃsā' means the nine benefits, beginning with the warding off of cold and ending with the delight of seclusion, which are counted according to the reflection. And these are spoken of in brief.

Yasmā [Pg.317] pana āvāsaṃ dentena nāma sabbampi paccayajātaṃ dinnameva hoti. Yathāha saṃyuttāgamavaralañchake ‘‘so ca sabbadado hoti yo dadāti upassaya’’nti (saṃ. ni. 1.42), sadā puññapavaḍḍhanūpāyañca etaṃ. Vuttañhi tattheva ‘‘ye dadanti upassayaṃ, tesaṃ divā ca ratto ca, sadā puññaṃ pavaḍḍhatī’’ti (saṃ. ni. 1.47) tathā hi dve tayo gāme piṇḍāya caritvā kiñci aladdhā āgatassāpi chāyūdakasampannaṃ ārāmaṃ pavisitvā nahāyitvā patissaye muhuttaṃ nipajjitvā uṭṭhāya nisinnassa kāye balaṃ āharitvā pakkhittaṃ viya hoti. Bahi vicarantassa ca kāye vaṇṇadhātu vātātapehi kilamati, patissayaṃ pavisitvā dvāraṃ pidhāya muhuttaṃ nipannassa visabhāgasantati vūpasammati, sabhāgasantati patiṭṭhāti, vaṇṇadhātu āharitvā pakkhittā viya hoti. Bahi vicarantassa ca pāde kaṇṭako vijjhati, khāṇu paharati, sarīsapādiparissayā ceva corabhayañca uppajjati, patissayaṃ pavisitvā dvāraṃ pidhāya nipannassa sabbe te parissayā na honti, sajjhāyantassa dhammapītisukhaṃ, kammaṭṭhānaṃ manasi karontassa upasamasukhañca uppajjati bahiddhā vikkhepābhāvato. Bahi vicarantassa ca kāye sedā muccanti akkhīni phandanti, senāsanaṃ pavisanakkhaṇe mañcapīṭhādīni na paññāyanti, muhuttaṃ nipannassa pana akkhipasādo āharitvā pakkhitto viya hoti, dvāravātapānamañcapīṭhādīni paññāyanti. Etasmiñca āvāse vasantaṃ disvā manussā catūhi paccayehi sakkaccaṃ upaṭṭhahanti. Tena vuttaṃ ‘‘āvāsaṃ dentena…pe… hotī’’ti ‘‘sadā puññapavaḍḍhanūpāyañca eta’’nti ca, tasmā ete yathāvuttā sabbepi ānisaṃsā veditabbā.

Furthermore, because for one who gives a dwelling, all kinds of requisites are indeed given. As it is said in the excellent Saṃyutta Āgama: 'He who gives a resting place is a giver of all' (SN 1.42). And this is always a means for the increase of merit. Indeed, it was said in that very text: 'For those who give a resting place, merit always increases, by day and by night' (SN 1.47). Indeed, this is true. For two or three monks, having wandered in a village for alms and having obtained nothing, even upon their return, after entering a monastery endowed with shade and water, bathing, lying down for a moment in a resting place, rising, and sitting, it is as if strength has been brought and placed in the body. And for one wandering outside, the complexion-element in the body is afflicted by wind and sun; for one who has entered a resting place, closed the door, and lain down for a moment, the dissimilar continuity subsides, the similar continuity is established, and it is as if the complexion-element has been brought and placed there. And for one wandering outside, a thorn pierces the foot, a stump strikes it, and dangers from creeping things and the fear of thieves arise; for one who has entered a resting place, closed the door, and lain down, all those dangers do not exist. For one reciting, the joy and happiness of Dhamma arise; for one applying the mind to a meditation subject, the happiness of tranquility arises, due to the absence of external distraction. And for one wandering outside, sweat is released from the body and the eyes flicker; at the moment of entering the lodging, beds, chairs, and so on are not perceived. But for one who has lain down for a moment, it is as if the clarity of the eyes has been brought and placed there; doors, windows, beds, chairs, and so on are perceived. And seeing one dwelling in this monastery, people respectfully attend with the four requisites. Therefore it was said, 'For one who gives a dwelling... it is,' and 'this is always a means for the increase of merit.' Thus, all these benefits should be understood as stated.

Khandhakapariyāyenāti senāsanakkhandhake (cūḷava. 294) āgatavinayapāḷinayena. Tattha hi āgatā –

'By the method of the Khandhaka' means by the method of the Vinaya Pāḷi that comes in the Senāsanakkhandhaka (Cv 6.1). Indeed, therein it is stated:

‘‘Sītaṃ uṇhaṃ paṭihanti, tato vāḷamigāni ca;

Sarīsape ca makase, sisire cāpi vuṭṭhiyo.

It wards off cold and heat, and besides that, beasts of prey, creeping things and mosquitoes, as well as sleet and rains.

Tato vātātapo ghoro, sañjāto paṭihaññati;

Leṇatthañca sukhatthañca, jhāyituñca vipassituṃ.

Besides that, a harsh, arisen wind and sun are warded off. The gift of a monastery is for the purpose of shelter and for the purpose of happiness, for meditating and for practicing insight.

Vihāradānaṃ saṅghassa, aggaṃ buddhena vaṇṇitaṃ;

Tasmā hi paṇḍito poso, sampassaṃ atthamattano.

The gift of a monastery to the Saṅgha is praised by the Buddha as supreme. Therefore, a wise person, clearly seeing their own welfare,

Vihāre [Pg.318] kāraye ramme, vāsayettha bahussute;

Tesaṃ annañca pānañca, vatthasenāsanāni ca.

should have delightful monasteries built, and should have the learned reside therein. To them, food and drink, and clothing and lodgings,

Dadeyya ujubhūtesu, vippasannena cetasā;

Te tassa dhammaṃ desenti, sabbadukkhapanūdanaṃ;

Yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo’’ti. –

one should give, with a specially serene mind, to those who are upright. They teach him the Dhamma that dispels all suffering. Having understood that Dhamma here, he, being free from cankers, attains Parinibbāna.

Rājagahaseṭṭhādīnaṃ vihāradānena anumodanāgāthāyo peyyālavasena dassitā. Tattha sītaṃ uṇhanti utuvisabhāgavasena vuttaṃ. Sisire cāpi vuṭṭhiyoti ettha sisiroti samphusitakavāto vuccati. Vuṭṭhiyoti ujukameghavuṭṭhiyo eva. Etāni sabbāni ‘‘paṭihantī’’ti imināva padena yojetabbāni.

The verses of appreciation for the gift of a monastery by the merchant of Rājagaha and others are shown by way of abbreviation. Therein, 'cold and heat' is said with reference to the incongruity of the seasons. In 'and sleet and rains,' 'sleet' refers to wind accompanied by drizzle. 'Rains' refers to direct downpours from the clouds. All these terms are to be connected with the word 'paṭihanti' (it wards off).

Paṭihaññatīti vihārena paṭihaññati. Leṇatthanti nilīyanatthaṃ. Sukhatthanti sītādiparissayābhāvena sukhavihāratthaṃ. ‘‘Jhāyituñca vipassitu’’nti idampi padadvayaṃ ‘‘sukhatthañcā’’ti imināva padena yojetabbaṃ. Idañhi vuttaṃ hoti – sukhatthañca vihāradānaṃ, katamasukhatthaṃ? Jhāyituṃ, vipassituñca yaṃ sukhaṃ tadatthaṃ. Atha vā parapadenapi yojetabbaṃ – jhāyituñca vipassituñca vihāradānaṃ, ‘‘idha jhāyissati vipassissatī’’ti dadato vihāradānaṃ saṅghassa aggaṃ buddhena vaṇṇitaṃ. Vuttañhetaṃ ‘‘so ca sabbadado hoti, yo dadāti upassaya’’nti (saṃ. ni. 1.42).

'Paṭihaññati' means it is warded off by the monastery. 'Leṇatthaṃ' means for the purpose of seclusion. 'Sukhatthaṃ' means for the purpose of dwelling happily, due to the absence of dangers such as cold. This pair of words, 'jhāyituñca vipassituṃ' (for meditating and for practicing insight), is also to be connected with the word 'sukhatthañca' (and for the purpose of happiness). Indeed, this is what is meant: The gift of a monastery is for the purpose of happiness. For what happiness? For the purpose of that happiness which exists in meditating and practicing insight. Alternatively, it can be connected with the following word: for one who gives thinking, 'Herein they will meditate and practice insight,' the gift of a monastery to the Saṅgha is praised by the Buddha as supreme. For this was said: 'He who gives a resting place is a giver of all' (SN 1.42).

Yasmā ca aggaṃ vaṇṇitaṃ, tasmā hi paṇḍito posoti gāthā. Vāsayettha bahussuteti ettha vihāre pariyattibahussute ca paṭivedhabahussute ca vāseyya. Tesaṃ annañcāti yaṃ tesaṃ anucchavikaṃ annañca pānañca vatthāni ca mañcapīṭhādisenāsanāni ca, taṃ sabbaṃ tesu ujubhūtesu akuṭilacittesu. Dadeyyāti nidaheyya. Tañca kho vippasannena cetasā, na cittappasādaṃ virādhetvā. Evaṃ vippasannacittassa hi te tassa dhammaṃ desenti…pe… parinibbāti anāsavoti ayamettha aṭṭhakathānayo.

And because it was praised as supreme, therefore the verse 'Tasmā hi paṇḍito poso' (Therefore, a wise person) was spoken. Regarding 'Vāsayettha bahussute' (one should have the learned reside therein): herein, in this monastery, one should have reside those who are learned in the scriptures and those who are learned in the penetration. Regarding 'Tesaṃ annañca' (And food for them): whatever suitable food, drink, robes, and lodgings such as beds and chairs there are for those learned ones, all that should be given to those who are upright, with minds that are not crooked. 'Dadeyya' (one should give) means one should deposit it as a treasure. And that should be given with a specially serene mind, not having impaired the serenity of mind. Indeed, for one with such a serene mind, they teach him the Dhamma... he, free from cankers, attains Parinibbāna. This is the commentarial method here.

Ayaṃ pana ācariyadhammapālattherena (dī. ni. ṭī. 1.350) ceva ācariyasāriputtattherena (sārattha. ṭī. 3.295) ca saṃvaṇṇito ṭīkānayo – sītanti ajjhattaṃ dhātukkhobhavasena vā bahiddhā [Pg.319] utuvipariṇāmavasena vā uppajjanakasītaṃ. Uṇhanti aggisantāpaṃ, tassa vanaḍāhādīsu sambhavo daṭṭhabbo. Paṭihantīti paṭibādhati yathā tadubhayavasena kāyacittānaṃ bādhanaṃ na hoti, evaṃ karoti. Sītuṇhabbhāhate hi sarīre vikkhittacitto bhikkhu yoniso padahituṃ na sakkoti, vāḷamigānīti sīhabyagghādicaṇḍamige. Guttasenāsanañhi āraññakampi pavisitvā dvāraṃ pidhāya nisinnassa te parissayā na honti. Sarīsapeti ye keci sarante gacchante dīghajātike sappādike. Makaseti nidassanamattametaṃ, ṭaṃsādīnampi eteneva saṅgaho daṭṭhabbo. Sisireti sisirakālavasena, sattāhavaddalikādivasena ca uppanne sisirasamphasse. Vuṭṭhiyoti yadā tadā uppannā vassavuṭṭhiyo paṭihantīti yojanā.

This is the method of the subcommentary explained by the Elder Teacher Dhammapāla and the Elder Teacher Sāriputta. 'Cold' (sītaṃ) is the cold that arises either internally through the disturbance of the elements or externally through the change of seasons. 'Heat' (uṇhaṃ) means the heat of fire; its occurrence in forest fires and the like should be understood. 'Wards off' (paṭihanti) means it obstructs, acting in such a way that affliction of body and mind due to both of these does not occur. For when the body is afflicted by cold and heat, a monk with a scattered mind cannot strive with proper attention. 'Wild beasts' (vāḷamigāni) refers to fierce animals like lions and tigers. Indeed, for a monk who has entered a well-protected lodging, even one in the forest, and is seated with the door closed, these dangers do not arise. 'Creeping creatures' (sarīsape) refers to any long-bodied creatures that move by crawling, such as snakes. 'Gnats' (makase) is merely an illustration; the inclusion of horseflies and the like should be understood by this very term. 'In the cold season' (sisire) refers to the cold contact arising from the cold season, as well as from a seven-day continuous rain and the like. 'Rains' (vuṭṭhiyo): the connection should be made thus: it wards off the downpours of rain that arise from time to time.

Vātātapo ghoroti rukkhagacchādīnaṃ ummūlabhañjanādivasena pavattiyā ghoro sarajaarajādibhedo vāto ceva gimhapariḷāhasamayesu uppattiyā ghoro sūriyātapo ca paṭihaññati paṭibāhīyati. Leṇatthanti nānārammaṇato cittaṃ nivattetvā paṭisallānārāmatthaṃ. Sukhatthanti vuttaparissayābhāvena phāsuvihāratthaṃ. Jhāyitunti aṭṭhatiṃsāya ārammaṇesu yattha katthaci cittaṃ upanibandhitvā upanijjhāyituṃ. Vipassitunti aniccādito saṅkhāre sammasituṃ.

'Severe wind and heat' (vātātapo ghoro): the wind, which is severe by means of uprooting and breaking trees and so on, and which is differentiated as with or without dust; and the sun's heat, which is severe due to arising in the summer and times of scorching heat, are warded off and repelled. 'For the purpose of a shelter' (leṇatthaṃ) means for the purpose of delighting in seclusion, having turned the mind away from various sense-objects. 'For the purpose of comfort' (sukhatthaṃ) means for the purpose of dwelling at ease due to the absence of the aforementioned dangers. 'To practice jhāna' (jhāyituṃ) means to contemplate closely, having bound the mind to any one of the thirty-eight meditation objects. 'To practice insight' (vipassituṃ) means to investigate conditioned things from the point of view of impermanence and so on.

Vihāreti patissaye. Kārayeti kārāpeyya. Rammeti manorame nivāsasukhe. Vāsayettha bahussuteti kāretvā pana ettha vihāre bahussute sīlavante kalyāṇadhamme nivāseyya, te nivāsento pana tesaṃ bahussutānaṃ yathā paccayehi kilamatho na hoti, evaṃ annañca pānañca vatthasenāsanāni ca dadeyya ujubhūtesu ajjhāsayasampannesu kammakammaphalānaṃ, ratanattayaguṇānañca saddahanena vippasannena cetasā.

'A monastery' (vihāre) means a dwelling place. 'Should cause to be made' (kāraye) means one should cause to be built. 'Delightful' (ramme) means delightful to the mind and comfortable for dwelling. 'One should have the learned dwell here' (vāsayettha bahussute): having caused a monastery to be made, one should have learned, virtuous monks of good conduct dwell here. Moreover, while having them dwell, so that those learned ones are not troubled by lack of requisites, one should give food, drink, robes, and lodgings to them—to those who are upright and endowed with wholesome aspirations—with a clear mind, confident through faith in kamma and its results, and in the qualities of the Three Jewels.

Idāni gahaṭṭhapabbajitānaṃ aññamaññūpakāritaṃ dassetuṃ ‘‘te tassā’’ti gāthamāha. Tattha teti bahussutā. Tassāti upāsakassa. Dhammaṃ desentīti sakalavaṭṭadukkhapanūdanaṃ saddhammaṃ desenti. Yaṃ so dhammaṃ idhaññāyāti so upāsako yaṃ saddhammaṃ imasmiṃ sāsane sammāpaṭipajjanena jānitvā aggamaggādhigamanena anāsavo hutvā parinibbāti ekādasaggivūpasamena sīti bhavatīti.

Now, to show the mutual benefit between householders and monastics, the Blessed One spoke the verse beginning 'te tassā'. Therein, 'te' refers to the learned ones. 'Tassa' refers to the lay supporter. 'They teach the Dhamma' (dhammaṃ desenti) means they teach the good Dhamma that dispels all the suffering of the cycle of saṃsāra. 'Having known that Dhamma here' (yaṃ so dhammaṃ idhaññāya): that lay supporter, having known that good Dhamma in this Dispensation through right practice, and by attaining the highest path, having become taintless, attains parinibbāna; by the quenching of the eleven fires, he becomes cool.

Sītapaṭighātādikā [Pg.320] vipassanāvasānā terasa, annādilābho, dhammassavanaṃ, dhammāvabodho, parinibbānanti evamettha sattarasa ānisaṃsā vuttā.

The thirteen benefits from the warding off of cold and so on, ending with insight; the gaining of food and so on; the hearing of the Dhamma; the penetration of the Dhamma; and parinibbāna—thus, herein, seventeen benefits have been spoken of by the Blessed One.

Paṭiggahaṇakānaṃ vihāravasena uppannaphalānurūpampi dāyakānaṃ vihāradānaphalaṃ veditabbaṃ. Yebhuyyena hi kammasarikkhakaphalaṃ labhantīti āha ‘‘tasmā’’tiādi. ‘‘Saṅghassa pana pariccattattā’’ti iminā saṅghikavihārameva padhānavasena vadati, saṅghikavihāro nāmesa cātuddisaṃ saṅghaṃ uddissa katavihāro, yaṃ sandhāya padabhājaniyaṃ vuttaṃ ‘‘saṅghiko nāma vihāro saṅghassa dinno hoti pariccatto’’ti. Yattha hi cetiyaṃ patiṭṭhitaṃ hoti, dhammassavanaṃ karīyati, catūhi disāhi bhikkhū āgantvā appaṭipucchitvāyeva pāde dhovitvā kuñcikāya dvāraṃ vivaritvā senāsanaṃ paṭijaggitvā yathāphāsukaṃ gacchanti, so antamaso caturatanikāpi paṇṇasālā hotu, cātuddisaṃ saṅghaṃ uddissa katavihārotveva vuccati.

The fruit of the gift of a monastery for the donors should be known as being in accordance with the fruit that has arisen for the recipients by means of dwelling there. For, for the most part, they obtain a fruit similar to their kamma; therefore, the Teacher said, 'tasmā,' etc. By this, 'But because it has been given up for the Saṅgha,' the Teacher speaks primarily of a monastery belonging to the Saṅgha. A monastery belonging to the Saṅgha is a monastery made with the intention for the Saṅgha of the four directions, concerning which it was said by the Blessed One in the Padabhājanīya: 'A monastery called "saṅghika" is one that is given, that is given up, to the Saṅgha.' For where a cetiya is established, the Dhamma is heard, and monks from the four directions, having come, without even asking anyone, having washed their feet, having opened the door with a key, having prepared the lodging, they go as is comfortable. That, even if it is at the very least a leaf-hut of four cubits, is called a monastery made with the intention for the Saṅgha of the four directions.

351. Lobhaṃ niggaṇhituṃ asakkontassa duppariccajā. ‘‘Ekabhikkhussa vā’tiādi upāsakānaṃ tathā samādāne āciṇṇaṃ, daḷhataraṃ samādānañca dassetuṃ vuttaṃ, saraṇaṃ pana tesaṃ sāmaṃ samādinnampi samādinnameva hotī’’ti vadanti. Saṅghassa vā gaṇassa vā santiketi yojanā. Tatthāti yathāgahite saraṇe, ‘‘tassā’’tipi pāṭho, yathāgahitasaraṇassāti attho. Natthi punappunaṃ kattabbatāti viññūjātike sandhāya vuttaṃ. Viññūjātikānameva hi saraṇādiatthakosallānaṃ suvaṇṇaghaṭe sīhavasā viya akuppaṃ saraṇagamanaṃ tiṭṭhati. ‘‘Jīvitapariccāgamayaṃ puñña’’nti ca idaṃ ‘‘sace tvaṃ yathāgahitaṃ saraṇaṃ na bhindissati, evāhaṃ taṃ māremī’’ti kāmaṃ koci tiṇhena satthena jīvitā voropeyya, tathāpi ‘‘nevāhaṃ buddhaṃ ‘na buddho’ti, dhammaṃ ‘na dhammo’ti, saṅghaṃ ‘na saṅgho’ti vadāmī’’ti daḷhataraṃ katvā gahitasaraṇassa vasena vuttaṃ. ‘‘Saggasampattiṃ detī’’ti nidassanamattametaṃ. Phalānisaṃsāni panassa saraṇagamanavaṇṇanāyaṃ (dī. ni. aṭṭha. 1.250 saraṇagamanakathā) vuttāneva.

351. For one unable to restrain greed, it is difficult to relinquish. 'For one monk, or...' etc., was said to show the custom among lay supporters in such an undertaking and a firmer undertaking. However, the teachers say: 'Their going for refuge, even if undertaken by themselves, is indeed undertaken.' The connection is: 'in the presence of the Saṅgha or a group of monks.' 'Therein' means in the refuge as it was taken. There is also the reading 'tassā', meaning 'of that refuge as it was taken.' 'There is no need to do it again and again' was said with reference to those of a wise nature. For it is for those of a wise nature, who are skilled in the meaning of 'refuge,' etc., that the going for refuge stands unshakable, like lion's fat in a golden pot. 'The merit consisting in the sacrifice of life'—this was said by way of the refuge taken having been made very firm, thus: 'Even if someone were to say, "If you do not break the refuge you have taken, I will kill you," and were to deprive one of life with a sharp weapon, still I will not say, "The Buddha is not the Buddha," "The Dhamma is not the Dhamma," "The Saṅgha is not the Saṅgha."' 'It gives attainment of heaven'—this is just an indication. For the fruits and benefits of this going for refuge have already been spoken of in the explanation of the going for refuge.

352. Vakkhamānanayena verahetutāya veraṃ vuccati pāṇātipātādipāpadhammo, taṃ maṇati ‘‘mayi idha ṭhitāya kathamāgacchasī’’ti tajjentī viya nivāretīti [Pg.321] veramaṇī, tato vā pāpadhammato viramati etāyāti ‘‘viramaṇī’’ti vattabbe niruttinayena i-kārassa e-kāraṃ katvā ‘‘veramaṇī’’ti vuttaṃ. Khuddakapāṭhaṭṭhakathāyaṃ panāha ‘‘veramaṇisikkhāpadaṃ, viramaṇisikkhāpadanti dvidhāsajjhāyaṃ karontī’’ti (khu. pā. aṭṭha. sādhāraṇavibhāvanā) kusalacittasampayuttāvettha virati adhippetā, na phalasampayuttā yaññādhikaraṇato. Asamādinnasīlassa sampattato yathūpaṭṭhitavītikkamitabbavatthuto virati sampattavirati. Samādānavasena uppannā virati samādānavirati. Setu vuccati ariyamaggo, tappariyāpannā hutvā pāpadhammānaṃ samucchedavasena ghātanappavattā virati setughātavirati. Aññatra ‘‘samucchedaviratī’’tipi vuttā. Idāni tā sarūpato dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Jāti…pe… dīnīti apadisitabbajātigottakulādīni. Ādisaddena vayabāhusaccādīnaṃ saṅgaho. Pariharatīti avītikkamavasena parivajjeti, sīhaḷadīpe cakkanaupāsakassa viya sampattavirati veditabbā.

352. By the method to be explained, the unwholesome state such as the destruction of life is called 'vera' (enmity) because it is a cause of enmity. 'Veramaṇī' (abstinence) is so called because it wards it off, as if threatening, 'How do you approach, while I am established here?' Alternatively, because one abstains (`viramati`) from that unwholesome state by means of it, it should be called 'viramaṇī'; however, by the philological method, having changed the letter 'i' to the letter 'e', it is called 'veramaṇī'. In the Khuddakapāṭha Commentary, however, it is said: 'They recite it in two ways: "veramaṇisikkhāpadaṃ" and "viramaṇisikkhāpadaṃ".' Here, the abstinence associated with a wholesome mind is intended, not that associated with fruition, because this is the section on sacrifice. For one who has not undertaken the precepts, the abstinence from an object of transgression that has presented itself is `sampattavirati` (abstinence by occasion). The abstinence that arises by way of undertaking is `samādānavirati` (abstinence by undertaking). The Noble Path is called `setu` (dam). The abstinence that, being included in that Path, proceeds by way of destroying evil states through eradication, is `setughātavirati`. Elsewhere, it is also called `samucchedavirati` (abstinence by eradication). Now, to show these in their own nature, the passage beginning with 'tatthā' (therein) was stated. 'Jāti…pe…dīni' means birth, clan, family, etc., which are to be pointed out. By the word 'ādi' (etc.), the inclusion of age, great learning, etc., should be understood. 'Pariharati' means one avoids by way of non-transgression. `Sampattavirati` should be understood as being like that of the lay follower Cakkana on the island of Sīhaḷa.

‘‘Pāṇaṃ na hanāmī’’tiādīsu ādayatthena iti-saddena, vikappatthena vā-saddena vā ‘‘adinnaṃ nādiyāmi, adinnādānā viramāmi, veramaṇiṃ samādiyāmī’’ti evamādīnaṃ paccekamatthānaṃ saṅgaho daṭṭhabbo. Evañca katvā ‘‘sikkhāpada’’ micceva avatvā ‘‘sikkhāpadānī’’ti vuttaṃ. Pāṇātipātā veramaṇinti sambandho. Samādiyāmīti sammā ādiyāmi, avītikkamādhippāyena, akhaṇḍā’ chiddā’ kammāsā’ sabalakāritāya ca gaṇhāmīti vuttaṃ hoti. Uttaravaḍḍhamānapabbatavāsiupāsakassa (ma. ni. aṭṭha. 1.89 kusalakammapathavaṇṇanā; saṃ. ni. aṭṭha. 2.2.109-111; dha. sa. aṭṭha. kusalakammapathavaṇṇanā) viya samādānavirati veditabbā.

In such as 'Pāṇaṃ na hanāmi' (I will not kill a living being), by the word 'iti' in the sense of 'etc.', or by the word 'vā' in the sense of an alternative, the inclusion of the individual meanings of such as 'adinnaṃ nādiyāmi' (I will not take what is not given), 'adinnādānā viramāmi' (I abstain from taking what is not given), 'veramaṇiṃ samādiyāmi' (I undertake the training rule of abstinence) should be understood. And for this reason, instead of saying just 'sikkhāpadaṃ' (training rule) in the singular, it is said 'sikkhāpadāni' (training rules) by way of the plural. The connection should be made as: 'veramaṇiṃ pāṇātipātā' (abstinence from the destruction of life). 'Samādiyāmi' (I undertake) means: I undertake correctly; it comes to be said that 'I take it up with the intention of not transgressing, and by way of making it unbroken, unperforated, unspotted, and unblemished.' `Samādānavirati` should be understood as being like the abstinence of the lay follower resident on the Uttaravaḍḍhamāna mountain.

Maggasampayuttāti sammādiṭṭhiyādimaggasampayuttā. Idāni tatthā tatthāgatesu dhammato, koṭṭhāsato, ārammaṇato, vedanāto, mūlato, ādānato, bhedatotiādinā anekadhā vinicchayesu saṅkhepeneva ārammaṇato vinicchayaṃ dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Purimā dveti sampattasamādānaviratiyo. ‘‘Jīvitindriyādivatthū’’ti paramatthato pāṇo vutto, paññattito pana ‘‘sattādivatthū’’ti vattabbaṃ, evañhi ‘‘satteyeva ārabhitvā pāṇātipātā, abrahmacariyā ca viramatī’’ti (khu. pā. aṭṭha. ekatānānatādivinicchaya) khuddakāgamaṭṭhakathāvacanena saṃsandati sametīti. Ādisaddena cettha sattasaṅkhāravasena [Pg.322] adinnavatthu, tathā phoṭṭhabbavatthu, vitathavatthu, saṅkhāravaseneva surāmerayavatthūti etesaṃ saṅgaho daṭṭhabbo. Taṃ ārammaṇaṃ katvā pavattantīti yathāvuttaṃ vītikkamavatthuṃ ālambitvā vītikkamanacetanāsaṅkhātaviramitabbavatthuto viramaṇavasena pavattanti. Pacchimāti setughātavirati. Nibbānārammaṇāva tathāpi kiccasādhanato. Iminā pana tattheva āgatesu tīsu ācariyavādesu dve paṭibāhitvā ekassevānujānanaṃ veditabbaṃ.

'Maggasampayuttā' (associated with the path) means associated with the path beginning with right view. Now, among the various analyses that have come in various places—by way of state, by way of division, by way of object, by way of feeling, by way of root, by way of undertaking, by way of distinction, etc.—in order to show concisely the analysis by way of object, the passage beginning 'tatthā' (therein) was stated. 'The first two' are `sampattaviratī` and `samādānaviratī`. As for 'the object which is the life-faculty, etc.', in the ultimate sense, 'life' or 'the life-faculty' is stated; but in the conceptual sense, it should be stated as 'the object which is a being, etc.' For in this way, it accords and agrees with the words of the Khuddakāgama Commentary: 'Having made a being itself the object, one abstains from the destruction of life and from unchastity.' And here, by the word 'ādi' (etc.), the inclusion of these should be understood: the object of what is not given, by way of designation as a being; likewise, the tangible object; the false object; and the object of liquor and intoxicants, by way of designation. They proceed having taken that as object means: having taken as object the object of transgression as stated, they proceed by way of abstaining from the object-to-be-abstained-from, which is designated as the intention to transgress. 'The last one' is `setughātavirati`. It has Nibbāna as its object, yet it is effective on account of accomplishing its function. By this, it should be understood that among the three teachers' views that have come in that very place, two are rejected and the approval of only one is to be understood.

‘‘Sampattavirati, hi samādānavirati ca yadeva pajahati, taṃ attano pāṇātipātādiakusalamevārammaṇaṃ katvā pavattatī’’ti keci vadanti. ‘‘Samādānavirati yato viramati, taṃ attano vā paresaṃ vā pāṇātipātādiakusalamevālambaṇaṃ katvā pavattati. Sampattavirati pana yato viramati, tesaṃ pāṇātipātādīnaṃ ālambaṇāneva ārammaṇaṃ katvā pavattatī’’ti apare. ‘‘Dvayampi cetaṃ yato pāṇātipātādiakusalato viramati, tesamārammaṇabhūtaṃ vītikkamitabbavatthumevālambaṇaṃ katvā pavattati. Purimapurimapadatthañhi vītikkamavatthumālambaṇaṃ katvā pacchimapacchimapadatthato viramitabbavatthuto viramatī’’ti aññe. Paṭhamavādo cettha ayuttoyeva. Kasmā? Tassa attano pāṇātipātādiakusalassa paccuppannābhāvato, abahiddhābhāvato ca. Sikkhāpadavibhaṅge hi pañcannaṃ sikkhāpadānaṃ paccuppannārammaṇatā, bahiddhārammaṇatā ca vuttā. Tathā dutiyavādopi ayuttoyeva. Kasmā? Purimavādena sammissattā, paresaṃ pāṇātipātādiakusalārammaṇabhāve ca anekanti kattā, dvinnaṃ ālambaṇappabhedavacanato ca. Tatiyavādo pana yutto sabbabhāṇakānamabhimato, tasmā tadeva anujānātīti daṭṭhabbaṃ. Tena vuttaṃ ‘‘tīsu ācariyavādesu dve paṭibāhitvā ekassevānujānanaṃ veditabba’’nti.

Some say: 'Both abstinence by occasion and abstinence by undertaking, whatever they abandon, proceed by making one's own unwholesome state of destroying life, etc., their object.' Others say: 'Abstinence by undertaking, from whatever it abstains, proceeds by making either one's own or others' unwholesome state of destroying life, etc., its object. Abstinence by occasion, however, from whatever it abstains, proceeds by making the very objects of those acts of destroying life, etc., its object.' Still others say: 'This pair, from whichever unwholesome state of destroying life, etc., it abstains, proceeds by making the very object-to-be-transgressed, which is the object of those states, its object. For having made the object of transgression, which is the meaning of the preceding term, its object, one abstains from the object-to-be-abstained-from, which is the meaning of the succeeding term.' Among these, the first view is simply unsuitable. Why? Because that unwholesome state of destroying life, etc., of one's own is not present and because it is not external. For in the Sikkhāpadavibhaṅga, it is stated that the five training rules have a present object and an external object. Likewise, the second view is also simply unsuitable. Why? Because of its being mixed with the first view, because of the uncertainty in the state of having others' unwholesome state of destroying life, etc., as an object, and because it speaks of a difference in the objects of the two terms. The third view, however, is suitable; it is the opinion of all the Bhāṇakas (reciters of the Nikāyas). Therefore, it should be understood that only that view is approved. For that reason, it was said: 'Among the three teachers' views, having rejected two, the approval of only one is to be understood.'

Etthāha – yajjetaṃ viratidvayaṃ jīvitindriyādivītikkamitabbavatthumevālambaṇaṃ katvā pavatteyya, evaṃ sati aññaṃ cintento aññaṃ kareyya, yañca pajahati, taṃ na jāneyyāti aya’manadhippeto attho āpajjatīti? Vuccate – na hi kiccasādhanavasena pavattento ‘‘aññaṃ cintento aññaṃ karotī’’ti vā ‘‘yañca pajahati, taṃ na jānātī’’ti vā vuccati. Yathā pana ariyamaggo nibbānārammaṇova kilese pajahati, evaṃ jīvitindriyādivatthārammaṇampetaṃ viratidvayaṃ pāṇātipātādīni dussīlyāni pajahati. Tenāhu porāṇā –

Here, a questioner says: "If this pair of abstinences were to proceed by taking as their object only the basis to be transgressed, such as the life faculty, then, this being the case, while intending one thing, one would do another, and what one abandons, one would not know. Would not this unintended meaning arise?" The reply is given: No. For one who proceeds by way of accomplishing a task is not said to 'intend one thing and do another' or to 'not know what one abandons.' Just as the noble path, while having only Nibbāna as its object, abandons the defilements, so too this pair of abstinences, while having as its object the basis such as the life faculty, abandons immoralities such as the destruction of life. Therefore, the ancients said:

‘‘Ārabhitvāna [Pg.323] amataṃ, jahanto sabbapāpake;

Nidassanañcettha bhave, maggaṭṭhoriyapuggalo’’ti. (khu. pā. aṭṭha. ekatānānatāvinicchaya);

"The noble person established on the path, having taken the Deathless as object while abandoning all evils, is an example in this matter."

Idāni saṅkhepeneva ādānato, bhedato vā vinicchayaṃ dassetuṃ ‘‘etthā’’tiādi vuttaṃ. ‘‘Pañcaṅgasamannāgataṃ sīlaṃ samādiyāmī’’tiādinā ekato ekajjhaṃ gaṇhāti. Evampi hi kiccavasena etāsaṃ pañcavidhatā viññāyati. Sabbānipi bhinnāni honti ekajjhaṃ samādinnattā. Na hi tadā pañcaṅgikattaṃ sīlassa sampajjati. Yaṃ tu vītikkantaṃ, teneva kammabaddho. ‘‘Pāṇātipātā veramaṇisikkhāpadaṃ samādiyāmī’’tiādinā ekekaṃ visuṃ visuṃ gaṇhāti. ‘‘Veramaṇisikkhāpada’’nti ca idaṃ samāsabhāvena khuddakapāṭhaṭṭhakathāyaṃ (khu. pā. aṭṭha. sādhāraṇavibhāvanā) vuttaṃ, pāḷipotthakesu pana ‘‘veramaṇi’’nti niggahitantameva byāsabhāvena dissati. Gahaṭṭhavasena cetaṃ vuttaṃ. Sāmaṇerānaṃ pana yathā tathā vā samādāne ekasmiṃ bhinne sabbānipi bhinnāni honti pārājikāpattito. Iti ekajjhaṃ, paccekañca samādāne viseso idha vutto, khuddakāgamaṭṭhakathāyaṃ pana ‘‘ekajjhaṃ samādiyato ekāyeva virati ekāva cetanā hoti, kiccavasena panetāsaṃ pañcavidhattaṃ viññāyati. Paccekaṃ samādiyato pana pañceva viratiyo, pañca ca cetanā hontī’’ti (khu. pā. aṭṭha. ekatānānatādivinicchaya) ayaṃ viseso vutto. Bhedepi ‘‘yathā tathā vā samādiyantu, sāmaṇerānaṃ ekasmiṃ bhinne sabbānipi bhinnāni honti. Pārājikaṭṭhāniyāni hi tāni tesaṃ. Yaṃ tu vītikkantaṃ hoti, teneva kammabaddho. Gahaṭṭhānaṃ pana ekasmiṃ bhinne ekameva bhinnaṃ hoti, yato tesaṃ taṃsamādāneneva puna pañcaṅgikattaṃ sīlassa sampajjatī’’ti vuttaṃ. Yathāvuttopi dīghabhāṇakānaṃ vādo aparevādo nāma tattha kato.

Now, to show the analysis briefly by way of undertaking or by way of breaking, the passage beginning "here" was stated. One undertakes them together as one with the words, "I undertake the virtue endowed with five factors," and so on. Even so, their fivefold nature is understood by way of function. It is true that all are broken because they were undertaken as one, for at that time the five-factored nature of the virtue is not accomplished. But one is bound by kamma only through that which was transgressed. One undertakes each one separately with the words, "I undertake the training rule of abstaining from the destruction of life," and so on. The phrase "veramaṇisikkhāpadaṃ" is stated as a compound in the Khuddakapāṭha commentary, but in the Pāḷi scriptures, only "veramaṇiṃ," ending with a niggahīta, is seen as an uncompounded phrase. And this is stated from the perspective of householders. For novices, however, no matter how they are undertaken, if one is broken, all are broken, due to a pārājika offense. Thus, the distinction in undertaking them as one and undertaking them individually is stated here. In the Khuddakapāṭha commentary, however, this distinction is stated: "For one who undertakes them as one, there is only one abstinence and one volition, but their fivefold nature is understood by way of function. For one who undertakes them individually, however, there are five abstinences and five volitions." Regarding breaking, too, it is said: "However they may be undertaken, for novices, if one is broken, all are broken. For these stand in the place of a pārājika offense for them. But one is bound by kamma only through that which was transgressed. For householders, however, if one is broken, only that one is broken, since for them the five-factored nature of the virtue is accomplished again only by undertaking that one again." Even the aforementioned view of the Dīghabhāṇakas is there called 'the other view'.

Setughātaviratiyā pana bhedo nāma natthi paṭipakkhasamucchindanena akuppasabhāvattā. Tadevatthaṃ dassentena ‘‘bhavantarepī’’tiādi vuttaṃ. Tattha ‘‘bhavantarepī’’ti iminā attano ariyabhāvaṃ ajānantopīti atthaṃ viññāpeti. Jīvitahetupi, pageva aññahetu. ‘‘Neva pāṇaṃ hanati, na suraṃ pivatī’’ti idaṃ majjhepeyyālaniddiṭṭhaṃ, migapadavaḷañjananayena vā vuttaṃ[Pg.324]. Suranti ca nidassanamattaṃ. Sabbampi hi surāmerayamajjapamādaṭṭhānānuyogaṃ na karoti. ‘‘Majjanti tadeva ubhayaṃ, yaṃ vā panaññampi surāsavavinimuttaṃ madanīya’’nti (saṃ. ni. aṭṭha. 3.5.1134) saṃyuttamahāvaggaṭṭhakathāyaṃ vuttaṃ. Khuddakapāṭhaṭṭhakathāyañca ‘‘tadubhayameva madanīyaṭṭhena majjaṃ, yaṃ vā panaññampi kiñci atthi madanīyaṃ, yena pītena matto hoti pamatto, idaṃ vuccati majja’’nti (khu. pā. aṭṭha. purimapañcasikkhāpadavaṇṇanā) ‘‘sace pissā’’tiādinā tattheva visesadassanaṃ, ajānantassapi khīrameva mukhaṃ pavisati, na surā, pageva jānantassa. Koñcasakuṇānanti kuntasakuṇānaṃ. Sacepi mukhe khīramissake udake pakkhipantīti yojetabbaṃ. ‘‘Na cettha upamopameyyānaṃ sambaddhatā siyā koñcasakuṇānaṃ yonisiddhattā’’ti koci vadeyyāti āha ‘‘ida’’ntiādi. Yonisiddhanti manussatiracchānānaṃ uddhaṃ tiriyameva dīghatā viya, bakānaṃ meghasaddena, kukkuṭīnaṃ vātena gabbhaggahaṇaṃ viya ca jātisiddhaṃ, iti koci vadeyya ceti attho. ‘‘Cevā’’tipi pāṭhaṃ vatvā samuccayatthamicchanti keci. Dhammatāsiddhanti bodhisatte kucchigate bodhisattamātu sīlaṃ viya, vijāte tassā divaṅgamanaṃ viya ca sabhāvena siddhaṃ, maggadhammatāya vā ariyamaggānubhāvena siddhanti veditabbanti vissajjeyyāti attho.

For the path-abstinence (setughāta-virati), however, there is no such thing as 'breaking,' because its nature is unshakable due to the eradication of opposing factors by the path. To show this very meaning, the passage beginning "even in another existence" was stated. Therein, the phrase "even in another existence" makes known the meaning that this is so even if one does not know one's own noble state. One does not kill a living being even for the sake of one's life, how much more so for any other reason. The statement, "He neither kills a living being nor drinks liquor," is indicated by an ellipsis in the middle, or it is stated by the method of the deer's footprint. And "liquor" is merely an example. Indeed, one does not engage in any application to things that are a basis for intoxication and heedlessness, namely fermented and distilled liquors. In the commentary to the Mahāvagga of the Saṃyutta Nikāya it is said: "'Intoxicant' means both of those, or any other intoxicating substance apart from fermented liquor." And in the Khuddakapāṭha commentary it is said: "Both of those are an 'intoxicant' in the sense of being intoxicating, or whatever other intoxicating substance there is, by drinking which one becomes drunk and heedless, this is called an 'intoxicant'." By the phrase beginning "if he were to drink," a special case is shown in that same commentary: for one who is unaware, only milk enters the mouth, not liquor—how much more so for one who is aware. "Koñcasakuṇānaṃ" means "of kuntasakuṇā (crane) birds." It should be connected thus: "even if they put water mixed with milk in their mouths." Lest someone should say, "Here there would be no connection between the simile and the subject of the simile, because for crane birds this is accomplished by birth," the author said the passage beginning "this." "Accomplished by birth" means accomplished by species, just as the vertical and horizontal length of humans and animals is accomplished, or as the conception of herons by the sound of clouds and of hens by the wind is accomplished; this is the meaning if someone should say this. Some, reading "cevā"ti, desire a conjunctive meaning. "Accomplished by the nature of things" means accomplished by its own nature, like the virtue of the Bodhisatta's mother when the Bodhisatta has entered her womb, or like her passing away to the deva realm after he is born. Or, it should be understood as accomplished by the nature of the path, that is, by the power of the noble path. One should reply thus; this is the meaning.

Diṭṭhijukaraṇaṃ nāma bhāriyaṃ dukkaraṃ, tasmā saraṇagamanaṃ sikkhāpadasamādānato mahaṭṭhatarameva, na appaṭṭhataranti adhippāyo. Etanti sikkhāpadaṃ. Yathā vā tathā vā gaṇhantassāpīti ādaraṃ gāravamakatvā samādiyantassāpi. Sādhukaṃ gaṇhantassāpīti sakkaccaṃ sīlāni samādiyantassāpi appaṭṭhatarameva, appasamārambhatarañca, na diguṇaṃ ussāho karaṇīyoti vuttaṃ hoti. Sīlaṃ idha abhayadānatāya dānaṃ, anavasesaṃ vā sattanikāyaṃ dayati rakkhatīti dānaṃ. Ayamettha aṭṭhakathāmuttakanayo – saraṇaṃ upagatena kāyavācācittehi sakkaccaṃ vatthuttayapūjā kātabbā, tattha ca saṃkileso sādhukaṃ pariharitabbo, sikkhāpadāni pana samādānamattaṃ, sampattavatthuto viramaṇamattañcāti saraṇagamanato sīlassa appaṭṭhataratā, appasamārambhataratā ca veditabbā. Sabbesaṃ sattānaṃ jīvitadānādinā daṇḍanidhānato, sakalalokiyalokuttara guṇādhiṭṭhānato cassa mahapphalataratā, mahānisaṃsataratā ca daṭṭhabbāti.

Straightening one's views is indeed a weighty and difficult task. Therefore, taking refuge is of far greater significance than undertaking the precepts, not of lesser significance—this is the intended meaning. 'This' refers to the precepts. 'Even for one who undertakes it in whatever way' means: even for one who undertakes them without respect or reverence. 'Even for one who undertakes it well' means: even for one who undertakes the precepts respectfully, it is still of lesser significance and involves less effort. It is meant that double the exertion is not to be made. Here, virtue is a gift because of its nature of giving fearlessness; or, it is a gift because it protects and guards the entire community of beings without remainder. This here is the method independent of the commentary: one who has gone for refuge should respectfully perform the offering to the Triple Gem with body, speech, and mind, and should carefully avoid defilement therein. As for the precepts, however, it is merely a matter of undertaking them and abstaining from an object of transgression when it presents itself. Thus, the lesser significance and lesser effort of virtue compared to taking refuge should be understood. Its greater fruitfulness and greater benefit should be seen from its laying down the rod for all beings by giving the gift of life, etc., and from its being the foundation for all worldly and supramundane qualities.

Tamatthaṃ [Pg.325] pāḷiyā sādhento ‘‘vuttañheta’’ntiādimāha. Tattha ‘‘aggānī’’ti ñātattā aggaññāni. Cirarattatāya ñātattā rattaññāni. ‘‘Ariyānaṃ sādhūnaṃ vaṃsānī’’ti ñātattā vaṃsaññāni. Purimakānaṃ ādipurisānaṃ etānīti porāṇāni. Sabbaso kenacipi pakārena sādhūhi na kiṇṇāni na chaḍḍitānīti asaṃkiṇṇāni. Ayañca nayo nesaṃ yathā atīte, evaṃ etarahi, anāgate cāti āha ‘‘asaṃkiṇṇapubbānī’’tiādi. Atīte hi kāle asaṃkiṇṇabhāvassa ‘‘asaṃkiṇṇapubbānī’’ti nidassanaṃ, paccuppanne ‘‘na saṅkiyantī’’ti, anāgate ‘‘na saṅkiyissantī’’ti. Atoyeva appaṭikuṭṭhāni na paṭikkhittāni. Na hi kadācipi viññū samaṇabrāhmaṇā hiṃsādipāpadhammaṃ anujānanti. Aparimāṇānaṃ sattānaṃ abhayaṃ detīti sabbesu bhūtesu nihitadaṇḍattā sakalassapi sattanikāyassa bhayābhāvaṃ deti. Na hi ariyasāvakato kassaci bhayaṃ hoti. Averanti verābhāvaṃ. Abyāpajjhanti niddukkhataṃ. ‘‘Aparimāṇānaṃ sattānaṃ abhayaṃ datvā’’tiādi ānisaṃsadassanaṃ, hetumpi cettha tvā-saddo yathā ‘‘mātaraṃ saritvā rodatī’’ti.

Wishing to establish that meaning with the Pāḷi text, the commentator said, 'It has been stated thus,' and so on. Therein, because they are known as 'foremost' (aggāni), they are called aggaññāni. Because they have been known for a long time (ciraratta), they are called rattaññāni. Because they are known as the 'lineages of the noble ones, the good people,' they are called vaṃsaññāni. Because they are the possessions of the primeval men of old, they are called porāṇāni (ancient). Because they have not been confounded or abandoned in any way by good people, they are called asaṃkiṇṇāni (unconfounded). And this principle applies to them as it was in the past, so it is in the present and in the future; therefore, he said, 'unconfounded in the past,' etc. Indeed, for the state of being unconfounded in the past, 'unconfounded in the past' is the indication; for the present, 'they are not being confounded'; for the future, 'they will not be confounded.' For that very reason, they are unreproached, not rejected. Indeed, wise ascetics and brahmins never approve of evil things such as violence. 'It gives fearlessness to immeasurable beings' means: because one has laid down the rod towards all beings, it gives the absence of fear to the entire community of beings. Indeed, from a noble disciple, there is no fear for anyone. Averaṃ means the absence of enmity. Abyāpajjaṃ means the state of being without affliction. The phrase 'having given fearlessness to immeasurable beings,' etc., is a statement showing the benefit. And here the suffix tvā is in the sense of cause, as in 'remembering his mother, he weeps.'

Yaṃ kiñci cajanalakkhaṇaṃ, sabbaṃ taṃ yaññoti āha ‘‘idañca panā’’tiādi. Na nu ca pañcasīlaṃ sabbakālikaṃ. Abuddhuppādakālepi hi viññū taṃ samādiyanti, na ca ekantato vimuttāyatanaṃ bāhirakānampi samādinnattā. Saraṇagamanaṃ pana buddhuppādahetukaṃ, ekantato ca vimuttāyatanaṃ, kathaṃ tattha saraṇagamanato pañcasīlassa mahapphalatāti āha ‘‘kiñcāpī’’tiādi. Jeṭṭhakanti mahapphalabhāvena uttamaṃ. ‘‘Saraṇagamaneyeva patiṭṭhāyā’’ti iminā tassa sīlassa saraṇagamanena abhisaṅkhatattā tato mahapphalataṃ, tathā anabhisaṅkhatassa ca sīlassa appaphalataṃ dasseti.

Whatever has the characteristic of relinquishing, all that is called a sacrifice; thus, the commentator said, 'this, moreover,' and so on. Is it not that the five precepts are for all time? Indeed, even in times when a Buddha has not arisen, the wise undertake them, and yet it is not exclusively a basis for liberation, because it is also undertaken by outsiders. Taking refuge, however, is contingent upon the arising of a Buddha and is exclusively a basis for liberation. That being so, how is it that the five precepts have greater fruit than taking refuge? Because this objection is raised, the commentator said, 'although,' and so on. 'Supreme' (jeṭṭhakaṃ) means supreme by way of having great fruit. By the phrase 'established only in taking refuge,' it shows the greater fruitfulness of that virtue because it is conditioned by taking refuge, and likewise, it shows the lesser fruitfulness of virtue that is not so conditioned.

353. Īdisamevāti evaṃ saṃkilesapaṭipakkhameva hutvā. Nanu ca paṭhamajjhānādiyaññāyeva desetabbā, kasmā buddhuppādato paṭṭhāya desanamārabhatīti anuyogaṃ pariharituṃ ‘‘tividha…pe… dassetukāmo’’ti vuttaṃ. Tividhasīlapāripūriyaṃ ṭhitassa hi nesaṃ yaññānaṃ appaṭṭhataratā, mahapphalataratā ca hoti, tasmā taṃ dassetukāmattā buddhuppādato paṭṭhāya desanaṃ ārabhatīti vuttaṃ hoti. Tenāha ‘‘tatthā’’tiādi. Heṭṭhā [Pg.326] vuttehi guṇehīti ettha ‘‘so taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhatī’’tiādinā (dī. ni. 1.191) heṭṭhā vuttā saraṇagamanaṃ, sīlasampadā, indriyesu guttadvāratāti evamādayo guṇā veditabbā. Paṭhamaṃ jhānaṃ nibbattento na kilamatīti yojanā. Tānīti paṭhamajjhānādīni. ‘‘Paṭhamaṃ jhāna’’ntiādinā pāḷiyaṃ paṇītānameva jhānānaṃ ukkaṭṭhaniddeso katoti mantavā ‘‘ekaṃ kappaṃ, aṭṭha kappe’’tiādi vuttaṃ, mahākappavasena cettha attho. Hīnaṃ pana paṭhamaṃ jhānaṃ asaṅkhyeyyakappassa tatiyabhāgaṃ āyuṃ deti. Majjhimaṃ upaḍḍhakappaṃ. Hīnaṃ dutiyaṃ jhānaṃ dve kappāni, majjhimaṃ cattārītiādinā attho netabbo. Apica yasmā paṇītāniyevettha jhānāni adhippetāni mahapphalatarabhāvadassanaparattā desanāya, tasmā ‘‘paṭhamaṃ jhānaṃ ekaṃ kappa’’ntiādinā paṇītāneva jhānāni niddiṭṭhānīti daṭṭhabbaṃ.

353. 'Īdisameva' means: being just so, as a counterpart to the defilements. Is it not the case that only the sacrifices of the first jhāna and so on should be taught? To resolve the inquiry, 'Why does he begin the discourse starting from the arising of the Buddha?', it was said, 'desiring to show the threefold... etc.' Indeed, for one established in the fulfillment of the threefold virtue, these sacrifices are of lesser significance and of greater fruitfulness. Therefore, it is meant that because of the desire to show this, he begins the discourse starting from the arising of the Buddha. For that reason, he said, 'therein,' and so on. Here, by 'with the qualities mentioned below,' the qualities mentioned below—such as taking refuge, accomplishment in virtue, and guardedness of the sense-faculties, as stated in 'Having heard that Dhamma, he gains faith in the Tathāgata'—should be understood. The connection should be made thus: 'While producing the first jhāna, one does not become weary.' 'These' (tāni) refers to the first jhāna and so on. Thinking that in the Pāḷi, by 'the first jhāna,' etc., a superior designation of only the sublime jhānas is made, it was said, 'one eon, eight eons,' etc. And here the meaning should be understood in terms of great eons. The inferior first jhāna, however, gives a lifespan of a third of an incalculable eon. The middling, half an eon. The inferior second jhāna, two eons; the middling, four, and so on—the meaning should be construed in this way. Moreover, since only the sublime jhānas are intended here, because the discourse is concerned with showing the state of having greater fruit, it should therefore be seen that by 'the first jhāna, one eon,' etc., only the sublime jhānas are indicated.

Tadevāti catutthajjhānameva. Catukkanayena hi desanā āgatā. Yadi evaṃ kathaṃ āruppatāti āha ‘‘ākāsānañcāyatanādisamāpattivasena bhāvita’’nti, tathā bhāvitattā catutthajjhānameva āruppaṃ hutvā vīsatikappasahassādīni āyuṃ detīti adhippāyo. Ayaṃ ācariyassa mati. Atha vā tadevāti āruppasaṅkhātaṃ catutthajjhānameva, taṃ pana kasmā vīsatikappasahassādīni āyuṃ detīti vuttaṃ ‘‘ākāsānañcāyatanādisamāpattivasena bhāvita’’nti, tathā bhāvitattā evaṃ detīti adhippāyo. Aparo nayo ‘‘tadevā’’ti vutte rūpāvacaracatutthajjhānamevāti attho āpajjeyyāti taṃ nivattetuṃ ‘‘ākāsānañcāyatanādisamāpattivasena bhāvita’’nti āha, tathā bhāvitaṃ aṅgasamatāya catutthajjhānasaṅkhātaṃ āruppajjhānamevādhippetanti vuttaṃ hoti.

‘That very thing’ means only the fourth jhāna. For the teaching has come by way of the fourfold method. If so, how could there be the state of the formless? To this, the commentator says, ‘developed by way of the attainments of the base of infinite space and so on.’ Because it is developed in that way, the fourth jhāna itself, having become formless, grants a lifespan of twenty thousand eons and so on—this is the intention. This is the teacher's view. Alternatively, ‘that very thing’ means the fourth jhāna designated as formless. But why does it grant a lifespan of twenty thousand eons and so on? It is said, ‘developed by way of the attainments of the base of infinite space and so on.’ Because it is developed in that way, it grants thus—this is the intention. Another method: When ‘that very thing’ is said, the meaning ‘only the fourth jhāna of the fine-material sphere’ would arise. To avert that, he says, ‘developed by way of the attainments of the base of infinite space and so on.’ Thus, it is said that what is intended is only the formless jhāna designated as the fourth jhāna, which is developed in that way, due to the equality of its factors.

Sammadeva niccasaññādipaṭipakkhavidhamanavasena pavattamānā pubbabhāgiye eva bodhipakkhiyadhamme samānentī vipassanā vipassakapuggalassa anappakaṃ pītisomanassaṃ samāvahatīti vuttaṃ ‘‘vipassanāsukhasadisassa pana sukhassa abhāvā mahapphala’’nti. Yathāha dhammarājā dhammapade –

Insight, which proceeds by way of rightly dispelling the opposing factors such as the perception of permanence, and which integrates the factors of enlightenment that are only in the preliminary stage, brings immeasurable joy and mental gladness to the person practicing insight. Therefore, it was said by the commentator: 'Insight... of great fruit.' As the King of Dhamma said in the Dhammapada:

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374);

“Whenever one discerns the rise and fall of the aggregates, one gains joy and delight; that is the deathless for the discerning.”

Yasmā [Pg.327] panāyaṃ desanā iminā anukkamena imāni ñāṇāni nibbattentassa vasena pavattitā, tasmā ‘‘vipassanāñāṇe patiṭṭhāyā’’tiādinā heṭṭhimaṃ heṭṭhimaṃ uparimassa uparimassa patiṭṭhābhūtaṃ katvā vuttaṃ. Samānarūpanimmānaṃ nāma manomayiddhiyā aññehi asādhāraṇakiccanti āha ‘‘attano…pe… mahapphalā’’ti. Hatthiassādivividharūpakaraṇaṃ vikubbanaṃ, tassa dassanasamatthatāya. Icchiticchitaṭṭhānaṃ nāma purimajātīsu icchiticchito khandhapadeso. Arahattamaggeneva maggasukhaṃ niṭṭhitanti vuttaṃ ‘‘ati…pe… mahapphala’’nti. Samāpentoti pariyosāpento.

Furthermore, since this teaching was set forth according to the one who brings these knowledges into being in this sequence, it was therefore said by the commentator, with the words beginning ‘established in insight knowledge,’ making each lower knowledge the foundation for each higher knowledge. ‘Creating a form similar to oneself’ is the unique function of mind-made psychic power; therefore, the commentator said, ‘For oneself… of great fruit.’ The creation of various forms such as elephants and horses is called ‘transformation.’ ‘The desired place’ means a much-desired region of the aggregates in former births. The bliss of the path is completed only by the path of Arahantship; therefore, it was said by the commentator, ‘Exceedingly… of great fruit.’ ‘Completing’ means bringing to an end.

Kūṭadantaupāsakattapaṭivedanādikathāvaṇṇanā

The Exposition of the Story of Kūṭadanta's Declaration of Being a Lay Follower, and So On

354-8. ‘‘Abhikkantaṃ bho gotamā’’tiādi desanāya pasādavacanaṃ, ‘‘esāhaṃ bhavanta’’ntiādi pana saraṇagamanavacananti tadubhayasambandhaṃ dassento ‘‘desanāyā’’tiādimāha. Tanūti mando kāyikacetasikasukhasamupabyūhato. Sabbe te pāṇayoti ‘‘satta ca usabhasatānī’’tiādinā vutte sabbe te pāṇino. Taṃ pavattinti tesaṃ pāṇīnaṃ mocanākāraṃ. Ākulabhāvoti bhagavato santike dhammassa sutattā pāṇīsu anuddayaṃ upaṭṭhapetvā ṭhitassa ‘‘kathañhi nāma mayā tāva bahū pāṇino māraṇatthāya bandhāpitā’’ti citte paribyākulabhāvo, yasmā atthi, tasmā na desetīti yojanā, ‘‘udapādī’’tipi pāṭho. Sutvāti ‘‘muttā bho te pāṇayo’’ti ārocitavacanaṃ sutvā. Cittacāroti cittappavatti. ‘‘Kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacitta’’nti idaṃ padapañcakaṃ sandhāya‘‘kallacittantiādī’’ti vuttaṃ. Tattha ‘‘dānakathaṃ sīlakatha’’ntiādinā vuttāya anupubbikathāya ānubhāvena. Kāmacchandavigamena kallacittatā arogacittatā, byāpādavigamena mettāvasena muducittatā akathinacittatā, uddhaccakukkuccavigamena vikkhepābhāvato vinīvaraṇacittatā tehi amalīnacittatā, thinamiddhavigamena sampaggahaṇavasena udaggacittatā amalīnacittatā, vicikicchāvigamena sammāpaṭipattiyā avimuttatāya pasannacittatā anāvilacittatā ca hotīti āha ‘‘anupubbikathānubhāvena vikkhambhitanīvaraṇataṃ sandhāya vutta’’nti. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

“Excellent, Master Gotama,” and so forth, are words of confidence in the teaching, while “I go to the venerable one,” and so forth, are words of going for refuge. Showing the connection between both of these, the commentator says, “in the teaching,” and so on. `Tanu` means slight, by way of the increase of physical and mental happiness. “All those beings” refers to all those living beings mentioned in “seven hundred bulls,” and so on. “That occurrence” means the manner of releasing those living beings. “State of agitation” refers to the thorough agitation in the mind of one who, after hearing the Dhamma in the presence of the Blessed One and establishing compassion for living beings, thinks, “How could I have had so many living beings bound for slaughter?” Because this exists, He does not teach—this is the construction of the meaning. There is also the reading “arose” (`udapādi`). “Having heard” refers to hearing the announcement, “Sir, your living beings are freed.” “Course of the mind” means the proceeding of the mind. “A ready mind, a soft mind, a mind without hindrances, an uplifted mind, a confident mind”—referring to this group of five terms, it was said, “a ready mind, and so on.” Therein, by the power of the gradual discourse—as stated in “talk on giving, talk on virtue,” and so on—through the removal of sensual desire, there is a ready mind and a healthy mind; through the removal of ill will, by means of loving-kindness, there is a soft mind and a mind that is not hard; through the removal of restlessness and remorse, due to the absence of distraction, there is a mind without hindrances and thereby a mind that is not sluggish; through the removal of sloth and torpor, by means of proper exertion, there is an uplifted mind and a mind that is not sluggish; and through the removal of doubt, by right practice from which one is not separated, there is a confident mind and an unclouded mind. Thus, the commentator said, “It is stated with reference to the suppression of the hindrances through the power of the gradual discourse.” Whatever here is not analyzed as to its meaning is nevertheless easily understood.

Iti [Pg.328] sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā kūṭadantasuttavaṇṇanāya līnatthapakāsanā.

Thus, in the Sādhuvilāsinī, an Elucidation of Hidden Meanings of the Sumaṅgalavilāsinī—the commentary on the Dīgha Nikāya which illuminates meanings that are extremely subtle, profound, and difficult to penetrate and generates the competence of a very pure and extensive wisdom—the Elucidation of the Hidden Meanings of the Commentary on the Kūṭadanta Sutta is complete.

Kūṭadantasuttavaṇṇanā niṭṭhitā.

The Commentary on the Kūṭadanta Sutta is finished.

6. Mahālisuttavaṇṇanā

6. The Exposition of the Mahāli Sutta

Brāhmaṇadūtavatthuvaṇṇanā

The Exposition of the Story of the Brahmin Messenger

359. Evaṃ [Pg.329] kūṭadantasuttaṃ saṃvaṇṇetvā idāni mahālisuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, kūṭadantasuttassānantaraṃ saṅgītassa suttassa mahālisuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… vesāliyanti mahālisutta’’nti āha. Punappunaṃ visālabhāvūpagamanatoti etthāyaṃ saṅkhepo – bārāṇasirañño kira aggamahesiyā maṃsapesigabbhena dve dārakā nibbattā dhītā ca putto ca, tesaṃ aññamaññaṃ vivāhena soḷasakkhattuṃ puttadhītuvasena dve dve dārakā vijātā. Tato tesaṃ dārakānaṃ yathākkamaṃ vaḍḍhentānaṃ paccekaṃ saparivārānaṃ ārāmuyyānanivāsaṭṭhānaparivārasampattiṃ gahetuṃ appahonakatāya nagaraṃ tikkhattuṃ gāvutantarena gāvutantarena parikkhipiṃsu, evaṃ tassa punappunaṃ tipākāraparikkhepena visālabhāvamupagatattā ‘‘vesālī’’tveva nāmaṃ jātaṃ. Tena vuttaṃ ‘‘punappunaṃ visālabhāvūpagamanato vesālīti laddhanāmake nagare’’ti. Vitthārakathā cettha mahāsīhanādasuttavaṇṇanāya, (ma. ni. aṭṭha. 1.146) ratanasuttavaṇṇanāya (khu. pā. aṭṭha. vesālivatthu; su. ni. aṭṭha. 1.ratanasuttavaṇṇanā) ca gahetabbā. Bahinagareti nagarato bahi, na ambapālivanaṃ viya antonagarasmiṃ. Sayaṃjātanti sayameva jātaṃ aropimaṃ. Mahantabhāvenāti rukkhagacchānaṃ, ṭhitokāsassa ca mahantabhāvena. Tenevāha ‘‘himavantena saddhiṃ ekābaddhaṃ hutvā’’ti. Yaṃ pana venayikānaṃ matena vinayaṭṭhakathāyaṃ vuttaṃ –

359. Having thus explained the Kūṭadanta Sutta, now, while explaining the Mahāli Sutta, in order to make clear that the occasion for exposition has arrived in due sequence, or to declare that the sutta recited after the Kūṭadanta Sutta is the Mahāli Sutta, the commentator said: "Thus have I heard…at Vesālī—the Mahāli Sutta." Regarding the phrase, 'due to repeatedly becoming extensive,' here is the summary: It is said that the chief queen of the king of Bārāṇasī gave birth to two children, a daughter and a son, from a mass-of-flesh embryo. Through their intermarriage, for sixteen generations, each couple produced a son and a daughter. Then, as those children grew up in due order, due to the resources of parks, gardens, dwelling places, and retinues being insufficient for each of them with their entourages, they enclosed the city three times, with an interval of a gāvuta. Thus, due to its repeated becoming extensive by a triple enclosure, the name "Vesālī" arose. Therefore it was said, "In the city which had obtained the name Vesālī due to repeated becoming of great extent." The detailed account here should be taken from the commentary on the Mahāsīhanāda Sutta and the commentary on the Ratana Sutta. "Outside the city" means outside the city, not like Ambapālī's grove, which is inside the city. "Self-grown" means grown by itself, not planted. "Due to its greatness" refers to the great extent of the trees and shrubs, and of the area where it stood. Therefore he said, "Having become connected as one with the Himalayas." However, according to the opinion of the Vinaya experts, as stated in the Vinaya commentary—

‘‘Tattha mahāvanaṃ nāma sayaṃjātaṃ aropimaṃ saparicchedaṃ mahantaṃ vanaṃ. Kapilavatthusāmantā pana mahāvanaṃ himavantena saha ekābaddhaṃ aparicchedaṃ hutvā mahāsamuddaṃ āhacca ṭhitaṃ, idaṃ tādisaṃ na hotī’’ti (pārā. aṭṭha. 2.162).

"Here, 'Mahāvana' refers to a self-grown, unplanted, demarcated, and extensive forest. However, the Mahāvana near Kapilavatthu, being contiguous with the Himalayas and boundless, extends to the great ocean. This one is not like that."

Taṃ majjhimabhāṇakasaṃyuttabhāṇakānampi samānakathā. Majjhimaṭṭhakathāyañhi (ma. ni. aṭṭha. 2.352) saṃyuttaṭṭhakathāyañca (saṃ. ni. aṭṭha. 1.37) tatheva vuttaṃ. Idha pana dīghabhāṇakānaṃ matena evaṃ vuttanti daṭṭhabbaṃ. Yadi ca ‘‘ahutvā’’ti katthaci pāṭho dissati, evaṃ sati sabbesampi [Pg.330] samānavādo siyāti. Kūṭāgārasālāsaṅkhepenāti haṃsamaṇḍalākārasaṅkhātahaṃsavaṭṭakacchannena kūṭāgārasālāniyāmena, tathā katattā pāsādoyeva ‘‘kūṭāgārasālā’’ti vutto, tabbohārena pana sakalopi saṅghārāmoti vuttaṃ hoti. Vinayaṭṭhakathāyaṃ (pārā. aṭṭha. 2.162) tu evaṃ vuttaṃ –

That is the same account for the reciters of the Majjhima Nikāya and the reciters of the Saṃyutta Nikāya as well. For it is stated similarly in the Majjhima Commentary and the Saṃyutta Commentary. Here, however, it should be understood as stated according to the view of the Dīgha Nikāya reciters. And if the reading "ahutvā" is found anywhere, then in that case, the same doctrine would apply to all. Regarding the Kūṭāgārasālā: because it was made according to the principle of a hall with a peaked roof, covered with a `haṃsavaṭṭaka` roof described as being shaped like a circle of geese, the palace itself is called a 'Kūṭāgārasālā'. By this designation, however, the entire monastery is also meant. In the Vinaya Commentary, however, it is stated thus—

‘‘Kūṭāgārasālā pana mahāvanaṃ nissāya kate ārāme kūṭāgāraṃ antokatvā haṃsavaṭṭakacchadanena katā sabbākārasampannā buddhassa bhagavato gandhakuṭi veditabbā’’ti.

"The hall with a peaked roof, however, in the monastery built near the Great Wood, including a peaked dwelling within, made with a `haṃsavaṭṭaka` roof, and complete in every way, should be understood as the fragrant chamber of the Blessed One, the Buddha."

Kosalesu jātā, bhavā, te vā nivāso etesanti kosalakā. Evaṃ māgadhakā. Janapadavācino hi pāyato pulliṅgaputhuvacanā. Yassa akaraṇe puggalo mahājāniyo hoti, taṃ karaṇaṃ arahatīti karaṇīyanti vuccati. Tenāha ‘‘avassaṃ kattabbakammenā’’ti. Akātumpi vaṭṭati asati samavāye, tasmā samavāye sati kattabbato taṃ kiccanti vuccatīti adhippāyo.

Born or existing in the Kosala country, or having their abode there, they are called Kosalans. Similarly, the Magadhans. For terms denoting a country are mostly masculine and plural. That which, if not done, causes a person great loss, is worthy of being done; therefore, it is called 'what should be done' (karaṇīya). Hence he said, "by a deed that must be done." It is also allowable not to do it if the right circumstances are lacking; therefore, when the right circumstances are present, because it should be done, it is called a 'duty' (kicca)—this is the intention.

360. Yā buddhānaṃ uppajjanārahā nānattasaññā, tāsaṃ vasena ‘‘nānārammaṇacārato’’ti vuttaṃ, nānārammaṇappavattitoti attho. Sambhavantasseva hi paṭisedho, na asambhavantassa. Paṭikkammāti nivattetvā tathā cittaṃ anuppādetvā. Sallīnoti jhānasamāpattiyā ekattārammaṇaṃ allīno. Nilīnoti tasseva vevacanaṃ. Tena vuttaṃ ‘‘ekībhāva’’ntiādi. Saparivārattā anekopi tadā eko viya bhavatīti ekībhāvo, taṃ ekībhāvaṃ. Yenāyasmā nāgito, taṃ sandhāya ‘‘tasmā ṭhānā’’ti vuttaṃ.

360. By means of the various perceptions that are fit to arise for Buddhas, it is said, "due to moving among diverse objects," the meaning of which is "due to proceeding with diverse objects." For a prohibition applies only to what is possible, not to what is impossible. "To counteract" means to turn back and not generate such a thought. "Secluded" means attached to a single object through the attainment of jhāna. "Concealed" is a synonym for that. Therefore, it is said, "oneness," etc. Due to having a retinue, although one is many, at that time one becomes as if one—this is oneness; to that oneness. Referring to the place where the venerable Nāgita was, it is said, "from that place."

Oṭṭhaddhalicchavivatthuvaṇṇanā

The Explanation of the Story of Oṭṭhaddha the Licchavi

361. Addhoṭṭhatāyāti upaḍḍhoṭṭhatāya. Tassa kira uttaroṭṭhassa appakatāya tiriyaṃ phāletvā addhamapanītaṃ viya khāyati cattāro dante, dve ca dāṭhā na chādeti, tena naṃ ‘‘oṭṭhaddho’’ti voharati. Keci pana ‘‘adho-saddena pāṭhaṃ parikappetvā heṭṭhā oṭṭhassa olambakatāya ‘‘oṭṭhādho’’ti atthaṃ vadanti, tadayuttameva tathā pāṭhassa adissanato, ācariyena (dī. ni. ṭī. 1.361) ca avaṇṇitattā. Ayaṃ kira uposathiko dāyako dānapati [Pg.331] saddho pasanno buddhamāmako dhammasaṅghamāmako. Tenāha ‘‘purebhatta’’ntiādi. Khandhake, (mahāva. 289) mahāparinibbānasutte (dī. ni. 2.161) ca āgatanayena ‘‘nīlapītādi…pe… tāvatiṃsaparisasappaṭibhāgāyā’’ti vuttaṃ. Ayaṃ pana vesālī bhagavato kāle iddhā ceva vepullappattā ca ahosi. Tattha hi rājūnameva satta sahassāni, satta satāni, satta ca rājāno ahesuṃ, tathā yuvarājasenāpatibhaṇḍāgārikapabhutīnampi, pāsādakūṭāgāraārāmapokkharaṇiādayopi tapparimāṇāyeva, bahujanā, ākiṇṇamanussā, subhikkhā ca. Tena vuttaṃ ‘‘mahatiyā licchaviparisāyā’’ti. Tassa pana kulassa ādibhūtānaṃ yathāvuttānaṃ maṃsapesiyā nibbattadārakānaṃ tāpasena pāyitaṃ yaṃ khīraṃ udaraṃ pavisati, sabbaṃ taṃ maṇibhājanagataṃ viya dissati, carimakabhave bodhisatte kucchigate bodhisattamātu viya udaracchaviyā ativippasannatāya te nicchavī ahesuṃ. Apare panāhu ‘‘sibbetvā ṭhapitā viya nesaṃ aññamaññaṃ līnā chavi ahosī’’ti. Evaṃ te nicchavitāya vā līnacchavitāya vā licchavīti paññāyiṃsu, niruttinayena cettha padasiddhi, tabbaṃse uppannā sabbepi licchavayo nāma jātā. Tenāha ‘‘licchaviparisāyā’’ti, licchavirājūnaṃ, licchavivaṃsabhūtāya vā parisāyāti attho. Mahantaṃ yasaṃ lāti gaṇhātīti mahāli yathā ‘‘bhaddālī’’ti. Mūlanāmanti mātāpitūhi katanāmaṃ.

361. “Addhoṭṭhatāya” means “because of having a half-lip.” It is said that due to the smallness of his upper lip, it appeared as if half had been removed after being split sideways. It did not cover his four front teeth and two fangs. Therefore, they called him “Oṭṭhaddha.” Some teachers, however, conceiving the reading with the word “adho,” say the meaning is “Oṭṭhādho” (one with a hanging lip) because his lower lip hung down. That statement is indeed inappropriate, both because the reading is not seen that way and because it was not explained by the teacher (the author of the Dīgha Nikāya Sub-commentary, 1.361). This man, it is said, was an observer of the Uposatha, a donor, a lord of gifts, faithful, devoted, a cherisher of the Buddha, and a cherisher of the Dhamma and the Saṅgha. Therefore, the Commentator said, “before the meal,” and so on. In the Khandhaka (Mahāva. 289) and the Mahāparinibbāna Sutta (Dī. Ni. 2.161), it is stated in the manner that has come down: “blue, yellow… etc. …comparable to the assembly of the Tāvatiṃsa gods with their retinues.” Furthermore, this Vesālī, in the time of the Blessed One, was both prosperous and had reached a state of abundance. For there, there were seven thousand, seven hundred, and seven kings, and likewise for the crown princes, generals, treasurers, and so on. The palaces, gabled mansions, parks, ponds, and so on were also of that number. It was populous, crowded with people, and had abundant food. Therefore, it was said, “by the great assembly of the Licchavis.” Furthermore, regarding the originators of that clan, for the children born from a lump of flesh as was described, whatever milk was given to them to drink by the ascetic entered their stomachs and was visible as if in a jeweled vessel. Because the skin of their abdomens was exceedingly clear, like that of the Bodhisatta's mother when the Bodhisatta is in her womb in his final existence, they were “nicchavī” (without skin). Others, however, said, “Their skin was clinging to each other as if stitched and placed together.” Thus, they were known as “Licchavi” either because of being “nicchavī” (without skin) or because of having “līnacchavi” (clinging skin). And here, the accomplishment of the word is by way of etymology. All those born in that lineage came to be called Licchavis. Therefore, the Commentator said, “of the assembly of the Licchavis.” The meaning is: of the Licchavi kings, or of the assembly that was the lineage of the Licchavis. “He takes (lāti) or receives (gaṇhāti) great (mahantaṃ) fame (yasaṃ), therefore he is Mahāli,” just as in “Bhaddālī.” “Mūlanāmaṃ” is the name given by the mother and father.

362. Sāsane yuttapayuttoti bhāvanamanuyutto. Sabbattha sīhasamānavuttinopi bhagavato parisāya mahatte sati tadajjhāsayānurūpaṃ pavattiyamānāya dhammadesanāya viseso hotīti āha ‘‘mahantena ussāhena dhammaṃ desessatī’’ti.

362. “One who is properly engaged in the Dispensation” means one who is devoted to cultivation. Although in all matters the Blessed One's conduct is like that of a lion, when the assembly is great, there is a distinction in the Dhamma teaching that is delivered in accordance with their inclination. Therefore, the Commentator said: “He will teach the Dhamma with great effort.”

‘‘Vissāsiko’’ti vatvā tamassa vissāsikabhāvaṃ vibhāvetuṃ ‘‘ayañhī’’tiādi vuttaṃ. Thūlasarīroti vaṭharasarīro. Therassa khīṇāsavabhāvato ‘‘ālasiyabhāvo appahīno’’ti na vattabbo, vāsanālesaṃ pana upādāya ‘‘īsakaṃ appahīno viya hotī’’ti vuttaṃ. Na hi sāvakānaṃ buddhānamiva savāsanā kilesā pahīyanti. Yathāvuttaṃ pāsādameva sandhāya ‘‘kūṭāgāramahāgehā’’ti vuttaṃ. Pācīnamukhāti pācīnapamukhā.

Having said “vissāsiko” (familiar), in order to clarify that state of familiarity, the Commentator said, “For this one indeed,” and so on. “Thūlasarīro” (of large body) means having a stout body. Since the Elder was one whose taints were destroyed, it should not be said, “the state of laziness was not abandoned.” Rather, with reference to a trace of latent tendency, it was said, “it is as if a little was not abandoned.” For indeed, for disciples, the defilements together with their latent tendencies are not abandoned as they are for the Buddhas. Referring only to the palace as was stated, the Commentator said, “kūṭāgāramahāgehā” (the great gabled house). “Pācīnamukhā” (facing east) means having its front in the east.

363. Vineyyajanānuparodhena [Pg.332] buddhānaṃ bhagavantānaṃ paṭihāriyavijambhanaṃ hotīti āha ‘‘atha kho’’tiādi. Gandhakuṭito nikkhamanavelāyañhi chabbaṇṇā buddharasmiyo āveḷāveḷā yamalā yamalā hutvā savisesaṃ pabhassarā vinicchariṃsu. Tāhi ‘‘bhagavā nikkhamatī’’ti samārocitamiva nikkhamanaṃ sañjāniṃsu. Tena vuttaṃ ‘‘saṃsūcitanikkhamano’’ti.

363. The Commentator said, “Then indeed,” and so on, to show that the splendid display of miracles of the Blessed Buddhas occurs without being contrary to the people to be trained. For indeed, at the time of departing from the perfumed chamber, the six-colored Buddha-rays, becoming swirls upon swirls and pairs upon pairs, issued forth, radiant with distinction. By means of those rays, they knew of the departure as if it were announced, “The Blessed One is departing.” Therefore, it was said, “saṃsūcitanikkhamano” (one whose departure was indicated).

364. ‘‘Ajjā’’ti vuttadivasato atītamanantaraṃ hiyyodivasaṃ purimaṃ nāma, tathā ‘‘hiyyo’’ti vuttadivasato paraṃ purimataraṃ atisayena purimattā. Iti imesu dvīsu divasesu vavatthito yathākkamaṃ purimapurimatarabhāvo. Evaṃ santepi yadettha ‘‘purimatara’’nti vuttaṃ, tato pabhuti yaṃ yaṃ oraṃ, taṃ taṃ purimaṃ. Yaṃ yaṃ paraṃ, taṃ taṃ purimataranti dassento ‘‘tato paṭṭhāyā’’tiādimāha. Orapārabhāvassa viya, hi disāvidisābhāvassa viya ca purimapurimatarabhāvassa apekkhāsiddhi. Mūladivasatotiādidivasato. Aggeti upayogatthe bhummavacanaṃ, upayogavacanassa vā e-kārādesoti dasseti ‘‘agga’’nti iminā, paṭhamanti attho. Taṃ panettha parā atītā koṭiyevāti āha ‘‘parakoṭiṃ katvā’’ti. Yaṃ-saddo paricchede nipāto, tappayogena cāyaṃ ‘‘viharāmī’’ti vattamānapayogo, attho pana atītavasena veditabboti dassetuṃ ‘‘yāva vihāsi’’nti vuttaṃ. Tassāti divasassa. Paṭhamavikappe ‘‘viharāmī’’ti imassa ‘‘yadagge’’ti iminā ujukaṃ tāva sambandhitvā pacchā ‘‘naciraṃ tīṇi vassānī’’ti pamāṇavacanaṃ yojetabbaṃ. Dutiyavikappe pana ‘‘naciraṃ tīṇi vassānī’’ti imehipi kuṭilaṃ sambandho kattabbo. Naciranti cetaṃ bhāvanapuṃsakaṃ, accantasaññogaṃ vā. Tañhi pamāṇato visesetuṃ ‘‘tīṇi vassānī’’ti vadati. Tenāha ‘‘naciraṃ vihāsiṃ tīṇiyeva vassānī’’ti.

364. From the day called “ajjā” (today), the day immediately past, “hiyyodivasaṃ” (yesterday), is called “purimaṃ” (the former day). Likewise, from the day called “hiyyo,” the day before that is “purimataraṃ” (the even more former day), because it is exceedingly former. Thus, in these two days, the state of being “purima” and “purimatara” is established in sequence. Even so, in this context, from whatever day is called “purimataraṃ” onwards, whichever day is on this side is “purimaṃ,” and whichever day is on the other side is “purimataraṃ.” To show this meaning, the Commentator said, “tato paṭṭhāya” (starting from then), and so on. For the accomplishment of the state of being “purima” and “purimatara” is dependent, just like the state of being on the near shore and the far shore, and just like the state of being a cardinal direction and an intermediate direction. “Mūladivasato” means “from the first day.” The Commentator shows by the word “aggaṃ” that “agge” is a locative expression in the accusative sense, or it is the substitution of 'e' for an accusative expression; the meaning is “at first.” Here, that is the far past limit. Therefore, he said, “parakoṭiṃ katvā” (having made it the far limit). The word “yaṃ” is a particle in the sense of limitation. And because of its usage, this “viharāmi” (I dwell) is a present tense usage, but the meaning should be understood by way of the past. To show this, it was said, “yāva vihāsiṃ” (as long as I dwelt). “Tassa” means “of that day.” In the first alternative, “viharāmi” should first be connected directly with “yadagge,” and afterwards the expression of measure, “naciraṃ tīṇi vassāni” (not long, three years), should be applied. In the second alternative, however, an indirect connection should be made with these words “naciraṃ tīṇi vassāni.” And this “naciraṃ” is an adverbial neuter or an accusative of duration. For to specify that by measure, he says, “tīṇi vassāni.” Therefore, the Commentator said, “naciraṃ vihāsiṃ, tīṇi yeva vassāni” (I dwelt not long, only three years).

Ayanti sunakkhatto. Piyajātikānīti iṭṭhasabhāvāni. Sātajātikānīti madhurasabhāvāni. Madhurasadisatāya hi ‘‘madhura’’nti manoramaṃ vuccati. Ārammaṇaṃ karontena kāmena upasaṃhitānīti kāmūpasaṃhitāni, kāmanīyāni. Tenāha ‘‘kāmassādayuttānī’’ti, ārammaṇikena kāmasaṅkhātena assādena saññuttāni, kāmasaṅkhātassa vā assādassa yogyānīti attho. Sarīrasaṇṭhāneti sarīrabimbe, ādhāre cetaṃ bhummaṃ. Tasmā saddenāti taṃ nissāya tato uppannena saddenāti [Pg.333] attho. Apica vinā pāṭhasesaṃ bhavitabbapadeneva sambandhitabbaṃ. Madhurenāti iṭṭhena sātena. Kaṇṇasakkhaliyanti kaṇṇapaṭṭikāyaṃ.

Ayaṃ means this: Sunakkhatta, the monk. Piyajātikāni means: having a desirable nature. Sātajātikāni means: having a pleasant nature. Indeed, because of its similarity to the taste of honey, a delightful object is called 'madhura'. Kāmūpasaṃhitāni means: connected with sensual passion that makes them an object; they are kāmanīyāni, desirable. Therefore, the commentator said, 'conjoined with the pleasure of sensuality.' The meaning is: conjoined with the pleasure, termed sensual passion, which takes an object; or, suitable for the pleasure termed sensual passion. Sarīrasaṇṭhāne means: in the physical form; and this is the locative case in the sense of a location. Therefore, saddena means: by the sound that has arisen depending on that physical form; this is the meaning. Furthermore, excluding the remainder of the text, it should be connected only with the word bhavitabbaṃ. Madhurena means: with what is desirable and pleasant. Kaṇṇasakkhaliyaṃ means: in the flat part of the ear.

Ettāvatāti dibbasotañāṇaparikammassa akathanamattena. ‘‘Attanā ñātampi na katheti, kiṃ imassa sāsane adhiṭṭhānenā’’ti kujjhanto bhagavati āghātaṃ bandhitvā, saha kujjhaneneva cesa jhānābhiññā parihāyi. Cintesīti ‘‘kasmā nu kho so mayhaṃ taṃ parikammaṃ na kathesī’’ti parivicārento ayoniso ummujjanavasena cintesi. Anukkamenāti pāthikasutte, (dī. ni. 3.3 ādayo) mahāsīhanādasutte (dī. ni. 1.381) ca āgatanayena taṃ taṃ ayuttameva cintento, bhāsanto, karonto ca anukkamena bhagavati baddhāghātatāya sāsane patiṭṭhaṃ alabhanto gihibhāvaṃ patvā tamatthaṃ katheti.

Ettāvatā means: merely by not speaking of the preliminary practice for the knowledge of the divine ear. "Though he himself knows, he does not speak. What is the use of his remaining established in this teaching?" Thus becoming angry, he bound up resentment towards the Blessed One, and simultaneously with becoming angry, this Sunakkhatta fell away from his jhāna and higher knowledge. Cintesi means: "Why indeed did that Blessed One not teach me that preliminary practice?" Thus investigating, he thought by way of unwise attention, through the power of surfacing thoughts. Anukkamena means: in the manner that has come in the Pāthika Sutta and the Mahāsīhanāda Sutta, by thinking, speaking, and doing only what was unsuitable, and sequentially, because of having bound-up resentment towards the Blessed One, not finding a footing in the teaching, having reached the state of a householder, he speaks of that matter.

Ekaṃsabhāvitasamādhivaṇṇanā

The Exposition of Concentration Developed in One Aspect

366-371. Ekaṃsāyāti tadatthe catutthīvacanaṃ, ekaṃsatthanti attho. Aṃsasaddo cettha koṭṭhāsapariyāyo, so ca adhikārato dibbarūpadassanadibbasaddasavanavasena veditabboti āha ‘‘ekakoṭṭhāsāyā’’tiādi. Vā-saddo cettha vikappane ekaṃsassevādhippetattā. Anudisāyāti puratthimadakkhiṇādibhedāya catubbidhāya anudisāya. Ubhayakoṭṭhāsāyāti dibbarūpadassanatthaṃ, dibbasaddasavanatthañca. Bhāvitoti yathā dibbacakkhuñāṇaṃ, dibbasotañāṇañca samadhigataṃ hoti, evaṃ bhāvito. Tayidaṃ visuṃ visuṃ parikammakaraṇena ijjhantīsu vattabbaṃ natthi, ekajjhaṃ ijjhantīsupi kameneva kiccasiddhi bhavati ekajjhaṃ kiccasiddhiyā asambhavato. Pāḷiyampi hi ‘‘dibbānañca rūpānaṃ dassanāya, dibbānañca saddānaṃ savanāyā’’ti idaṃ ekassa ubhayasamatthatāsandassanameva, na ekajjhaṃ kiccasiddhisambhavasandassanaṃ. ‘‘Ekaṃsabhāvito samādhi hetū’’ti iminā sunakkhatto dibbacakkhuñāṇāya eva parikammassa katattā vijjamānampi dibbasaddaṃ nāssosīti dasseti.

Ekaṃsāya is the fourth case (dative) in the sense of purpose; the meaning is: for the purpose of one part. Here, the word aṃsa is a synonym for koṭṭhāsa (portion), and it should be understood according to the context by way of seeing divine forms and hearing divine sounds. Therefore, the commentator said, 'ekakoṭṭhāsāya,' and so on. The word vā here is in the sense of an alternative, because only one part is intended. Anudisāya means: in an intermediate direction, of which there are four kinds, such as southeast, etc. Ubhayakoṭṭhāsāya means: for the purpose of both portions, that is, for seeing divine forms and for hearing divine sounds. Bhāvito means: developed in such a way that the knowledge of the divine eye and the knowledge of the divine ear are well attained. Regarding this, when they are accomplished separately through preliminary practice, there is nothing to be said. Even when they are accomplished together, the completion of the task occurs only sequentially, because the simultaneous completion of the task is impossible. Indeed, in the Pāḷi as well, this phrase 'for the seeing of divine forms and for the hearing of divine sounds' is only a demonstration of the capacity of one practice for both; it is not a demonstration of the possibility of the simultaneous completion of the task. By this phrase, 'the concentration was developed for one aspect,' it shows that because Sunakkhatta had done the preliminary practice only for the sake of the knowledge of the divine eye, he did not hear the divine sound, even though it was present.

372. Dibbacakkhuñāṇato dibbasotañāṇameva seṭṭhanti maññamāno mahāli etamatthaṃ pucchatīti āha ‘‘idaṃ dibbasotena…pe… maññe’’ti. Apaṇṇakanti avirajjhanakaṃ, anavajjaṃ vā. Samādhiyeva bhāvetabbaṭṭhena samādhibhāvanā[Pg.334]. ‘‘Dibbasotañāṇaṃ seṭṭha’’nti maññamānena ca tena dibbacakkhuñāṇampi dibbasoteneva saha gahetvā ‘‘etāsaṃ nūna bhante’’tiādinā puthuvacanena pucchitanti dassetuṃ ‘‘ubhayaṃsabhāvitānaṃ samādhīna’’nti vuttaṃ. Bāhirā etā samādhibhāvanā aniyyānikattā. Tā hi ito bāhirakānampi ijjhanti. Na ajjhattikā bhagavatā sāmukkaṃsikabhāvena appaveditattā. Na hi te saccāni viya sāmukkaṃsikā. Yadatthanti yesaṃ atthāya, abhedepi bhedavacanametaṃ, yassa vā visesanabhūtassa atthāya. Teti ariyaphaladhamme. ‘‘Ta’’ntipi adhunā pāṭho. Te hi sacchikātabbā, ‘‘atthi kho mahāli aññeva dhammā…pe… yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī’’ti sacchikātabbadhammā ca idha vuttā.

372. Thinking, 'The knowledge of the divine ear is superior to the knowledge of the divine eye,' Mahāli asks about this matter. Therefore, the commentator said, 'This, with the divine ear... I think.' Apaṇṇakaṃ means: unerring, or, blameless. Because of the meaning 'should be developed,' concentration itself is called samādhibhāvanā (development of concentration). To show that, thinking 'The knowledge of the divine ear is supreme,' he took the knowledge of the divine eye together with that divine ear and asked with the plural expression beginning with 'Of these, venerable sir...', the commentator said, 'of concentrations developed in both aspects.' These developments of concentration are external because they are non-liberating. Indeed, they are accomplished even by outsiders to this teaching. They are not internal because they were not taught by the Blessed One as a sāmukkaṃsika teaching, one personally drawn out. Indeed, they are not a sāmukkaṃsika teaching like the Truths. Yadatthaṃ means: for the sake of which (plural); this is a word expressing distinction even where there is no distinction, or, for the sake of which (singular) which is a qualifier. Te refers to the states of the noble fruits. Now there is also the reading taṃ. Indeed, they are to be realized. And by the text 'There are, Mahāli, other things... for the realization of which monks live the holy life under me,' the things to be realized are stated here.

Catuariyaphalavaṇṇanā

The Exposition of the Four Noble Fruits

373. Saṃyojentīti bandhenti. Tasmāti yasmā vaṭṭadukkhabhaye saṃyojanato tattha satte saṃyojenti nāma, tasmā. Katthaci ‘‘vaṭṭadukkhamaye rathe’’ti pāṭho, na porāṇo tathā ācariyena avaṇṇitattā. Maggasotaṃ āpanno, na pasādādisotaṃ. ‘‘Sototi bhikkhave ariyamaggassetaṃ adhivacana’’nti hi vuttaṃ. Āpannoti ca ādito pattoti attho ā-upasaggassa ādikammani pavattanato, idaṃ pana phalaṭṭhavasena vadati. Atītakālavacanañhetaṃ, maggakkhaṇe pana maggasotaṃ āpajjati nāma. Tenevāha dakkhiṇavibhaṅge ‘‘sotāpanne dānaṃ deti, sotāpattiphalasacchikiriyāya paṭipanne dānaṃ detī’’ti (ma. ni. 3.379) apatanadhammoti anupapajjanasabhāvo. Dhammaniyāmenāti uparimaggadhammaniyāmena. Heṭṭhimantena sattamabhavato upari anupapajjanadhammatāya vā niyatoti aṭṭhakathāmuttakanayo. Paraṃ ayanaṃ parāgati assa atthīti attho. Anenāti puna tatiyasamāsavacanaṃ, vā-saddo cettha luttaniddiṭṭho.

373. ‘Saṃyojentīti’ means they bind. ‘Tasmāti’ means: because they bind beings there in the fear of the suffering of the cycle of existence, therefore. In some places, there is the reading ‘vaṭṭadukkhamaye rathe’ (in the chariot made of the suffering of the cycle), but this is not the ancient reading, as it was not explained thus by the commentator. He has reached the stream of the path, not the stream of faith and so on. For it is said: ‘Bhikkhus, “stream” is a designation for the Noble Path.’ And ‘āpannoti’ means ‘he has reached from the beginning,’ because the prefix ‘ā-’ occurs in the sense of initial action; but this is spoken in terms of one standing in the fruit. For this is a word indicating past time, but at the moment of the path, one is said to be entering the stream of the path. Therefore, in the Dakkhiṇavibhaṅga, he said: ‘He gives a gift to a stream-enterer; he gives a gift to one practicing for the realization of the fruit of stream-entry.’ ‘Apatanadhammoti’ means having the nature of not arising again. ‘Dhammaniyāmenāti’ means by the fixed nature of the Dhamma of the higher path. Or, by the lowest limit, he is fixed by the nature of not being reborn again beyond a seventh existence; this is the method independent of the commentary. The meaning is: for him there is a future destination, a future course. ‘Anenāti’ is again a statement of a Tatiyā compound, and here the word ‘vā’ is indicated as elided.

Tanuttaṃ nāma pavattiyā mandatā, viraḷatā cāti vuttaṃ ‘‘tanuttā’’tiādi. Karahacīti nipātamattaṃ, pariyāyavacanaṃ vā. ‘‘Orena ce māso seso gimhānanti vassikasāṭikacīvaraṃ pariyeseyyā’’tiādīsu (pārā. 627) viya ora-saddo na atirekatthoti āha ‘‘heṭṭhābhāgiyāna’’nti, heṭṭhābhāgassa kāmabhavassa paccayabhāvena hitānanti attho. ‘‘Suddhāvāsabhūmiya’’nti [Pg.335] tesaṃ upapattiṭṭhānadassanaṃ. Opapātikoti upapātiko upapātane sādhukārī. Tenāha ‘‘sesayonipaṭikkhepavacanameta’’nti parinibbānadhammoti anupādisesāya nibbānadhātuyā parinibbānasabhāvo. Vimuccatīti vimutti, cittameva vimutti cetovimuttīti vuttaṃ ‘‘cittavisuddhi’’ntiādi. Cittasīsena cettha samādhi gahito ‘‘sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya’’ntiādīsu (saṃ. ni. 1.23, 192; peṭako. 22; mi. pa. 1.1.9) viya. Paññāvimuttinti etthāpi eseva nayo. Tenāha ‘‘arahattaphalapaññāva paññāvimuttī’’ti. Sāmanti attanāva, aparappaccayenāti attho. ‘‘Abhijānitvā’’ti iminā tvādipaccayakāriyassa ya-kārassa lopo dassito. ‘‘Abhiññāyā’’ti iminā pana nā-vacanakāriyassāti daṭṭhabbaṃ. Sacchīti paccakkhatthe nepātikaṃ. Paccakkhakaraṇaṃ nāma anussavākāraparivitakkādike muñcitvā sarūpato ārammaṇakaraṇaṃ.

‘Tanuttaṃ’ is called the state of being few and the state of being sparse in occurrence; thus it was said ‘tanuttā,’ etc. ‘Karahaci’ is merely a particle, or it is a synonym. Just as in passages like ‘If less than a month of the summer remains, one should seek a rainy-season robe,’ the word ‘ora’ does not have the meaning of excess; therefore, he said ‘heṭṭhābhāgiyānaṃ.’ The meaning is: conducive, by way of being a condition, for the lower part, the sensual existence. ‘Suddhāvāsabhūmiyaṃ’ is a statement showing their place of rebirth. ‘Opapātiko’ means spontaneously reborn, one who is skilled in spontaneous arising. Therefore, he said: ‘This is a statement rejecting the remaining modes of birth.’ ‘Parinibbānadhammo’ means having the nature of attaining final Nibbāna by means of the Nibbāna-element without residue remaining. Because it is liberated, it is ‘liberation’ (vimutti); the mind itself is liberation, thus ‘liberation of mind’ (cetovimutti); this is spoken of as ‘purity of mind,’ etc. And here, by ‘mind’ as the principal part, concentration is taken, just as in passages like: ‘A wise person, established in virtue, develops mind and wisdom.’ In ‘paññāvimutti’ (liberation by wisdom), this same method applies. Therefore, he said: ‘The wisdom of the fruit of Arahantship itself is liberation by wisdom.’ ‘Sāmaṃ’ means by oneself, without another as a condition. By ‘abhijānitvā,’ the elision of the letter ‘ya,’ an effect of the suffix ‘tvā’ etc., is shown. By ‘abhiññāya,’ however, it should be understood as an effect of the instrumental case ending '-nā'. ‘Sacchi’ is a particle in the sense of direct experience. Realization is called taking as an object in its own nature, having abandoned hearsay, inference, and so on.

Ariyaaṭṭhaṅgikamaggavaṇṇanā

The Exposition of the Noble Eightfold Path

374-5. Uppatitvāti ākāsamaggena ḍetvā. Paṭipajjati ariyāsāvako nibbānaṃ, ariyaphalañca etāyāti paṭipadā, sā ca tassa pubbabhāgo evāti ariyamaggo pubbabhāgapaṭipadānāmena idha vutto. Ātatavitatādivasena pañcaṅgikaṃ. Disāvidisāniviṭṭhapadesena aṭṭhaṅgiko. Aṭṭhaṅgato mutto añño koci aṭṭhaṅgiko nāma maggo natthīti āha ‘‘aṭṭhaṅgamattoyevā’’tiādinā. Na hi avayavavinimutto samudāyo nāma koci atthīti. Tasmā ‘‘aṭṭha aṅgāni assāti aññapadatthasamāsaṃ akatvā ‘aṭṭha aṅgāni aṭṭhaṅgāni, tāni assa santīti aṭṭhaṅgiko’ti samāsagabbhataddhitavasena padasiddhi kātabbā’’ti (dī. ni. ṭī. 1.374, 375) ācariyena vuttaṃ, adhippāyo cettha cintetabbo. Aññapadatthasamāse hi kate na sakkā aṭṭhaṅgaaṭṭhaṅgikānaṃ bhedo aññamaññaṃ vipariyāyaṃ katvāpi niyametuṃ byāse ubhayapadatthaparabhāvena saheva saṅkhyāparicchedena atthāpattito. Samāsagabbhe pana taddhite kate sakkā eva tesaṃ bhedo aññamaññaṃ vipariyāyaṃ katvā niyametuṃ samāse uttarapadatthaparabhāvena vināva saṅkhyāparicchedena atthāpattito. Ekatthibhāvalakkhaṇo hi samāsoti. Dhammadāyādasuttantaṭīkāyaṃ pana ācariyeneva evaṃ vuttaṃ ‘‘yasmā maggaṅgasamudāye [Pg.336] maggavohāro hoti, samudāyo ca samudāyīhi samannāgato, tasmā attano avayavabhūtāni aṭṭha aṅgāni etassa santīti aṭṭhaṅgiko’’ti. Paṭhamanaye cettha aṅginā aṅgassa aṭṭhaṅgikabhāvo vutto, dutiyanaye pana aṅgena aṅginoti ayametesaṃ viseso.

‘Uppatitvāti’ means having flown (ḍetvā) by the path of the sky. Because the noble disciple proceeds (paṭipajjati) to Nibbāna and the noble fruit by means of this (etāya), it is called the path (paṭipadā). And since that path is indeed the preliminary part of it, the Noble Path is here spoken of by the Blessed One by the name ‘preliminary-part-path.’ By way of the stretched and covered drums, etc., it is fivefold. By way of the regions established in the directions and intermediate directions, it is eightfold. There is no other path called ‘eightfold’ apart from the eight factors; thus he said ‘only the eight factors,’ etc. For indeed, there is no aggregate separate from its constituent parts. Therefore, it was said by the Teacher: ‘Without forming a compound whose meaning refers to another word (i.e., a Bahubbīhi) as in “it has eight factors,” the word-formation should be done by means of a taddhita derivative embedded within a compound, as in: “eight factors are aṭṭhaṅgāni; they exist for this, therefore it is aṭṭhaṅgiko (having eight factors).”’ And the intention here should be considered. For if a compound whose meaning refers to another word were formed, it would not be possible to determine the distinction between the eight factors and the eightfold path, even by interchanging them, because the meaning would be arrived at through the predominance of both terms in the phrase, along with the numerical determination. But when a taddhita derivative embedded within a compound is formed, it is indeed possible to determine their distinction by interchanging them, because the meaning is arrived at through the numerical determination even without the predominance of the latter term in the compound. For a compound is characterized by having a single meaning. However, in the subcommentary to the Dhammadāyāda Sutta, it was said by the Teacher himself: ‘Because the designation “path” occurs for the aggregate of path factors, and the aggregate is comprised of its components, therefore, because it has eight factors that are its own constituent parts, it is aṭṭhaṅgiko.’ And here, in the first method, the aṭṭhaṅgika-nature of the factor is stated by means of the whole; but in the second method, it is the aṭṭhaṅgika-nature of the whole by means of the factor. This is the difference between them.

Idāni aṭṭhaṅgikamagge lakkhaṇato, kiccakhaṇārammaṇabhedakamato ca vinicchayaṃ dassento ‘‘tatthā’’tiādimāha. Sammādassanalakkhaṇāti aviparītaṃ yāthāvato catunnamariyasaccānaṃ paccakkhameva dassanasabhāvā. Sammā abhiniropanalakkhaṇoti nibbānārammaṇe cittassa aviparītamabhiniropanasabhāvo. Sammā pariggahaṇalakkhaṇāti caturaṅgasamannāgatā vācā jane saṅgaṇhātīti tabbipakkhato viratisabhāvā sammāvācā bhedakaramicchāvācappahānena jane, sampayuttadhamme ca pariggaṇhanakiccavatī hoti, evaṃ aviparītaṃ pariggahaṇasabhāvā. Sammā samuṭṭhāpanalakkhaṇoti yathā cīvarakammādiko kammanto ekaṃ kātabbaṃ samuṭṭhāpeti, taṃtaṃkiriyānipphādako vā cetanāsaṅkhāto kammanto hatthapādacalanādikaṃ kiriyaṃ samuṭṭhāpeti, evaṃ sāvajjakattabbakiriyāsamuṭṭhāpakamicchākammantappahānena sammākammanto niravajjasamuṭṭhāpanakiccavā hoti, sampayutte ca samuṭṭhāpento eva pavattatīti aviparītaṃ samuṭṭhāpanasabhāvo. Sammā vodāpanalakkhaṇoti kāyavācānaṃ, khandhasantānassa ca saṃkilesabhūtamicchājīvappahānena aviparītaṃ vodāpanasabhāvo. Sammā paggahalakkhaṇoti sasampayuttadhammassa cittassa saṃkilesapakkhe patitumadatvā aviparītaṃ paggahaṇasabhāvo. Sammā upaṭṭhānalakkhaṇāti tādibhāvalakkhaṇena aviparītaṃ tattha upaṭṭhānasabhāvo. Sammā samādhānalakkhaṇoti vikkhepaviddhaṃsanena aviparītaṃ cittassa samādahanasabhāvo.

Now, desiring to show the analysis of the eight-factored path by way of its characteristic, and by way of the distinctions of function, moment, and object, the Commentator stated, 'Herein,' etc. The characteristic of Right View is the nature of seeing the four noble truths directly, as they really are, without distortion. The characteristic of Right Intention is the nature of the mind's undistorted application onto the object of Nibbāna. The characteristic of Right Speech is: because speech endowed with four factors embraces people, right speech, which has the nature of abstention from its opposite, has the function of embracing people and associated states by abandoning divisive wrong speech; thus, it has the nature of undistorted embracing. The characteristic of Right Action is: just as an action like the work of making robes originates a certain task to be done, or as the action known as volition which accomplishes various activities originates an action such as the movement of hands and feet, so too, by abandoning wrong action which originates blameworthy actions, right action has the function of originating blameless deeds, and it proceeds by originating associated states; thus, it has the nature of undistorted origination. The characteristic of Right Livelihood is the nature of undistorted purification of bodily and verbal conduct and of the continuum of the aggregates by abandoning wrong livelihood which has become a defilement. The characteristic of Right Effort is the nature of undistorted exertion, not allowing the mind with its associated states to fall into the side of defilements. The characteristic of Right Mindfulness is the nature of its undistorted presence there, characterized by steadfastness. The characteristic of Right Concentration is the nature of the mind's undistorted collectedness through the destruction of distraction.

Sahajekaṭṭhatāya diṭṭhekaṭṭhā avijjādayo micchādiṭṭhito aññe attano paccanīkakilesā nāma. Passatīti pakāseti kiccapaṭivedhena paṭivijjhati. Tenāha ‘‘tappaṭi…pe… asammohato’’ti. Idañhi tassā passanākāradassanaṃ. Teneva hi sammādiṭṭhisaṅkhātena aṅgena tattha paccavekkhaṇā pavattati. Purimāni dve kiccāni sabbesameva sādhāraṇānīti āha ‘‘sammāsaṅkappādayopī’’tiādi. ‘‘Tathevā’’ti iminā ‘‘attano paccanīkakilesehi saddhi’’nti idamanukaḍḍhati.

Because they co-arise and share a single foundation, ignorance and so on, which share a single foundation with wrong view but are other than wrong view, are called the opposing defilements of oneself (i.e., of right view). 'It sees' means it reveals; it penetrates by penetrating the function. Therefore, the Commentator said, 'through its penetration... through non-delusion.' For this shows the mode of its seeing. For it is by that very factor reckoned as right view that reflection occurs there. Because the first two functions are common to all, he said, 'right intention and so on...' By this 'just so,' he draws in this phrase: 'together with one's own opposing defilements.'

Pubbabhāgeti [Pg.337] upacārakkhaṇe. Upacārabhāvanāvasena anekavāraṃ pavattacittakkhaṇikattā nānakkhaṇā. Aniccādilakkhaṇavisayattā nānārammaṇā. Maggassa ekacittakkhaṇikattā ekakkhaṇā. Nibbānārammaṇattā ekārammaṇā. Kiccatoti pubbabhāge dukkhādiñāṇehi kattabbena idha sātisayaṃ nibbattena kiccena, imasseva vā ñāṇassa dukkhādippakāsanakiccena. Cattāri nāmāni labhati catūsu saccesu kātabbakicca nibbattito.Tīṇi nāmāni labhati kāmasaṅkappādippahānanibbattito. Sikkhāpadavibhaṅge ‘‘viraticetanā, sabbe sampayuttadhammā ca sikkhāpadānī’’ti (vibha. 704) vuccanti. Tattha pana padhānānaṃ viraticetanānaṃ vasena ‘‘viratiyopi honti cetanāyopī’’ti vuttaṃ, musāvādādīhi viramaṇakāle vā viratiyo, subhāsitādivācābhāsanādikāle cetanāyo hontīti yojetabbā. Cetanānaṃ amaggaṅgattā ‘‘maggakkhaṇe pana viratiyovā’’ti āha. Ekasseva ñāṇassa dukkhādiñāṇatā viya, ekāyeva viratiyā musāvādādiviratibhāvo viya ca ekāya eva cetanāya sammāvācādikiccattayasādhanāsambhavena sammāvācādibhāvāsiddhito, taṃsiddhiyañca aṅgattayattāsiddhito ca evaṃ vuttantipi daṭṭhabbaṃ. Iminā cetāsaṃ duvidhataṃ, abhedatañca dasseti. Sammappadhānasatipaṭṭhānavasenāti catusammappadhānacatusatipaṭṭhānabhāvavasena.

In the preliminary stage means at the moment of access. Because it consists of mind-moments that occur many times by way of access development, it has many moments. Because its object is the characteristics of impermanence, etc., it has many objects. Because the path consists of a single mind-moment, it has a single moment. Because its object is Nibbāna, it has a single object. As to function: by the function accomplished with excellence here which is to be done by the knowledges of suffering, etc., in the preliminary stage, or by the function of this very knowledge in illuminating suffering, etc. It obtains four names from the accomplishment of the function to be done regarding the four truths. It obtains three names from the accomplishment of abandoning sensual thought, etc. In the Sikkhāpadavibhaṅga, it is said: 'Abstinence, volition, and all associated states are training rules.' But there, by way of the principal abstinences and volitions, it is said, 'There are also abstinences, and there are also volitions.' Or, it should be connected thus: at the time of abstaining from false speech, etc., there are abstinences; at the time of speaking well-spoken words, etc., there are volitions. Because volitions are not path factors, he said, 'But at the moment of the path, there are only abstinences.' It should also be understood that this was said thus because, just as a single knowledge can be the knowledge of suffering etc., and just as a single abstinence can be the state of abstaining from false speech etc., it is impossible for a single volition to accomplish the triad of functions of right speech etc., and thus the state of being right speech etc. is not established; and if that were established, the state of being a triad of factors would not be established. By this, he shows their twofold nature and their non-difference. 'By way of the right strivings and the foundations of mindfulness' means by way of being the four right strivings and the four foundations of mindfulness.

Yadipi samādhiupakārakānaṃ abhiniropanā numajjanasampiyāyanu pabrūhanasantānaṃ vitakkavicārapītisukhopekkhānaṃ vasena catūhi jhānehi sammāsamādhi vibhatto, tathāpi vāyāmo viya anuppannākusalānuppādanādicatuvāyāmakiccaṃ, sati viya ca asubhāsukhāniccānattabhūtesu kāyādīsu subhādisaññāpahānacatusatikiccaṃ ekova samādhi catukkajjhānasamādhikiccaṃ na sādheti. Tasmā pubbabhāgepi paṭhamajjhānasamādhi paṭhamajjhānasamādhi eva. Tathā maggakkhaṇepi pubbabhāgepi dutiyajjhānasamādhi dutiyajjhānasamādhi eva. Tathā maggakkhaṇepi pubbabhāgepi tatiyajjhānasamādhi tatiyajjhānasamādhi eva. Tathā maggakkhaṇepi pubbabhāgepi catutthajjhānasamādhi catutthajjhānasamādhi eva. Tathā maggakkhaṇepīti āha ‘‘pubbabhāgepi maggakkhaṇepi sammāsamādhiyevā’’ti.

Although right concentration is divided into the four jhānas by way of initial application, sustained application, rapture, happiness, and equanimity—which are conducive to concentration and have the nature of application, immersion, gladdening, augmenting, and calming—nevertheless, unlike effort, which accomplishes the fourfold function of effort such as the non-arising of unarisen unwholesome states, and unlike mindfulness, which accomplishes the fourfold function of mindfulness such as abandoning the perception of beauty, etc., in the body, etc., which are foul, unpleasant, impermanent, and not-self, a single concentration does not accomplish the concentration-function of the fourfold jhānas. Therefore, in the preliminary stage too, the first jhāna concentration is just the first jhāna concentration, and likewise at the moment of the path. So too, in the preliminary stage, the second jhāna concentration is just the second jhāna concentration, and likewise at the moment of the path. So too, in the preliminary stage, the third jhāna concentration is just the third jhāna concentration, and likewise at the moment of the path. So too, in the preliminary stage, the fourth jhāna concentration is just the fourth jhāna concentration, and likewise at the moment of the path. Therefore, he said, 'In the preliminary stage and at the moment of the path, it is just right concentration.'

Tasmāti paññāpajjotattā avijjāndhakāraṃ vidhamitvā paññāsatthattā kilesacore ghātentoti yathārahaṃ yojetabbaṃ. Yasmā pana anādimati saṃsāre iminā yoginā kadācipi asamugghāṭitapubbo kilesagaṇo[Pg.338], tassa samugghāṭako ca ariyamaggo. Ayañcettha sammādiṭṭhi pariññābhisamayādivasena pavattiyā pubbaṅgamā hoti bahūpakārā, tasmā. Tadeva bahūpakārataṃ kāraṇabhāvena dassetuṃ ‘‘yogino bahūpakārattā’’ti vuttaṃ.

Therefore: because of being a light of wisdom, having dispelled the darkness of ignorance; and because of being the sword of wisdom, slaying the thieves that are the defilements—thus it should be connected as is appropriate. Moreover, since in this beginningless saṃsāra there is a host of defilements never before uprooted by this yogi, and the Noble Path is its uprooter; and herein, this Right View, due to its occurrence by way of full understanding, breakthrough, and so on, is the forerunner and is of great assistance, therefore, to show that very state of being of great assistance as the reason, it was said: 'because it is of great assistance to the yogi'.

Tassāti sammādiṭṭhiyā. ‘‘Bahūpakāro’’ti vatvā taṃ bahūpakārataṃ upamāya vibhāvento ‘‘yathā hī’’tiādimāha. Ayaṃ tambakaṃsādimayattā kūṭo. Taṃpariharaṇato mahāsāratāya cheko. Evanti yathā heraññikassa cakkhunā disvā kahāpaṇavibhāgajānane kiriyāsādhakatamabhāvena karaṇantaraṃ bahukāraṃ yadidaṃ hattho, evaṃ yogino paññāya oloketvā dhammavibhāgajānane pubbacārībhāvena dhammantaraṃ bahukāraṃ yadidaṃ vitakko vitakketvāva paññāya tadavabodhato. Tasmā sammāsaṅkappo sammādiṭṭhiyā bahukāroti adhippāyo. Dutiyaupamāyaṃ evanti yathā tacchako parena parivattetvā parivattetvā dinnaṃ dabbasambhāraṃ vāsiyā tacchetvā gehādikaraṇakamme upaneti, evaṃ yogī vitakkena lakkhaṇādito vitakketvā dinnadhamme yāthāvato paricchinditvā pariññābhisamayādikamme upanetīti yojanā. Vacībhedassa upakārako vitakko sāvajjānavajjavacībhede nivattanapavattanakarāya sammāvācāyapi upakārakovāti āha ‘‘svāya’’ntiādi. ‘‘Yathāhā’’tiādinā dhammadinnāya bhikkhuniyā visākhassa nāma gahapatino vuttaṃ cūḷavedallasuttapadaṃ (ma. ni. 1.464) sādhakabhāvena dasseti. Bhindatīti nicchāreti.

Of that means of Right View. Having said, 'it is of great assistance,' elaborating on that state of being of great assistance by means of a simile, he said, 'Just as...' and so on. Because it is made of iron, copper, and so on, it is a counterfeit coin. By rejecting that, because of its great substance, it is a genuine coin. Thus: just as for a money-changer, having seen with the eye, in the knowing of the distinction of coins, another instrument, that is, the hand, is of great assistance as the most effective means for accomplishing the action; so too for the yogi, having observed with wisdom, in the knowing of the distinction of phenomena, another factor, that is, thought, is of great assistance by way of being a precursor, because it is only after having thought with thought that one understands that with wisdom. Therefore, the meaning is that Right Intention is of great assistance to Right View. In the second simile, thus: just as a carpenter, having planed with an adze the material of timber given by another who has turned it over and over, brings it to the work of constructing a house and so on; so too the yogi, having thought with thought about the characteristics and so on, and having correctly demarcated the given phenomena, brings them to the work of full understanding, breakthrough, and so on—thus the connection should be made. Thought, which is an assistant to verbal expression, is also an assistant to Right Speech, which causes the turning away from blameworthy verbal expressions and the engaging in blameless ones. Thus he said, 'This very...' and so on. By means of 'As it is said...' and so on, he shows as a supporting proof the passage from the Cūḷavedalla Sutta spoken by the bhikkhunī Dhammadinnā to the householder named Visākha. 'Breaks forth' means utters.

Vacībhedaniyāmikā vācā kāyikakiriyāniyāmakassa kammantassa upakārikāti tadatthaṃ lokato pākaṭaṃ kātuṃ ‘‘yasmā panā’’tiādi vuttaṃ. Ubhayaṃ sucaritanti kāyasucaritaṃ, vacīsucaritañca. Ājīvaṭṭhamakasīlaṃ nāma catubbidhavacīsucaritatividhakāyasucaritehi saddhiṃ sammāājīvaṃ aṭṭhamaṃ katvā vuttaṃ ādibrahmacariyakasīlaṃ. Yañhi sandhāya vuttaṃ ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti. Tadubhayānantaranti duccaritadvayappahāyakassa sucaritadvayapāripūrihetubhūtassa sammāvācāsammākammantadvayassa anantaraṃ. Suttapamattenāti appossukkaṃ suttena, pamattena ca. Idaṃ vīriyanti catubbidhaṃ sammappadhānavīriyaṃ. Kāyādīsūti kāyavedanācittadhammesu. Indriyasamatādayo samādhissa upakārakā. Tabbidhurā [Pg.339] dhammā anupakārakā. Gatiyoti nipphattiyo, kiccādisabhāve vā. Samanvesitvāti upadhāretvā, hetumhi cāyaṃ tvāpaccayo.

Speech that regulates verbal expression is helpful to the action that regulates bodily activity. To make that meaning clear from a worldly point of view, 'But since...' and so on was said. 'Both good conducts' means good bodily conduct and good verbal conduct. 'The virtue with livelihood as the eighth' is the name for the virtue of the fundamentals of the holy life, spoken of by making Right Livelihood the eighth, together with the four kinds of good verbal conduct and the three kinds of good bodily conduct. Indeed, it was with reference to this that it was said: 'For him, bodily action, verbal action, and livelihood are already thoroughly purified beforehand.' 'Immediately after both' means immediately after the pair of Right Speech and Right Action, which is for the abandoning of the pair of misconducts and is the cause for the fulfillment of the pair of good conducts. 'By being asleep and heedless' means through sleeping without concern and through heedlessness. 'This effort' means the fourfold Right Exertion. 'In the body, etc.' means in the body, feelings, mind, and dhammas. The balance of the faculties and so on are helpful to concentration. Qualities devoid of that are not helpful. 'Destinies' means occurrences, or the nature of functions and so on. 'Having investigated' means having ascertained; and this 'tvā' suffix is in the sense of cause.

Dvepabbajitavatthuvaṇṇanā

The Explanation of the Story of the Two Who Had Gone Forth

376-7. Kasmā āraddhanti anusandhikāraṇaṃ pucchitvā taṃ vissajjetuṃ ‘‘ayaṃ kirā’’tiādi vuttaṃ tena ajjhāsayānusandhivasenāyaṃ upari desanā pavattāti dasseti. Tenāti tathāladdhikattā. Assāti licchavirañño. Desanāyanti saṇhasukhumāya suññatapaṭisaññuttāya yathādesitadesanāya. Nādhimuccatīti na saddahati na pasīdati. Tantidhammaṃ nāma kathentoti yesaṃ atthāya dhammo kathīyati, tattha tesaṃ asatipi maggapaṭivedhe kevalaṃ sāsane paveṇībhūtaṃ, pariyattibhūtaṃ vā tantidhammaṃ katvā kathento, tena tadā tesaṃ maggapaṭivedhābhāvaṃ dasseti. Evarūpassāti sammāsambuddhattā aviparītadesanatāya evaṃpākaṭadhammakāyassa satthuno. Assāti paṭhamajjhānādisamadhigamena samāhitacittassa kulaputtassa etaṃ ‘‘taṃ jīva’’ntiādinā ucchedādigahaṇaṃ api nu yuttanti pucchati, laddhiyā pana jhānādhigamamattena na tāva vivecitattā ‘‘yuttamasseta’’nti tehi vutte jhānalābhinopetaṃ gahaṇaṃ ayuttamevāti taṃ ucchedavādaṃ, sassatavādaṃ vā ‘‘ahaṃ kho…pe… na vadāmī’’tiādinā paṭikkhipitvāti sādhippāyattho. Etanti paṭhamajjhānādikaṃ. Evanti yathāvuttanayena. Atha ca panāti evaṃ jānanato, passanato ca. Kāmaṃ vipassakādidassanampi pāḷiyaṃ kataṃ, arahattakūṭena pana desanā niṭṭhāpitāti dassetuṃ ‘‘uttari khīṇāsavaṃ dassetvā’’ti vuttaṃ. Te hi dve pabbajitā vipassakato paṭṭhāya ‘‘na kallaṃ tassetaṃ vacanāyā’’ti avocuṃ. Imassāti khīṇāsavassa. Kiñcāpi ‘‘attamanā ahesu’’nti pāḷiyaṃ na vuttaṃ, ‘‘na kalla’’ntiādinā pana vissajjanāvacaneneva tesaṃ attamanatā veditabbāti āha ‘‘te mamā’’tiādi. Tattha yasmā khīṇāsavo vigatasammoho tiṇṇavicikiccho, tasmā tassa tathā vattumayuttanti uppannanicchayatāya taṃ mama vacanaṃ sutvā attamanā ahesunti [Pg.340] attho. Sopi kho licchavi rājā te viya tathāsañjātanicchayattā attamano ahosi. Tenāha ‘‘evaṃ vutte sopi attamano ahosī’’ti. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

376-7. 'Why was it begun?' Having asked the reason for the connection, and to explain it, 'This, it is said...' and so on was stated; by this, he shows that this teaching above proceeded by way of the connection with his intention. 'By that' means because of holding such a view. 'Of him' means of the Licchavi king. 'In the teaching' means in the gentle, subtle teaching connected with emptiness, as it was taught. 'He is not convinced' means he does not have faith, he is not confident. 'When teaching what is called the textual tradition' means: for those for whose sake the Dhamma is taught, even if there is no penetration of the path for them, when one teaches merely what has become a tradition in the Dispensation, or what is a matter of scriptural learning, as the 'textual tradition'—by this he shows their lack of penetration of the path at that time. 'Of such a one' means of such a kind of Teacher, who, because of being a Perfectly Self-Enlightened One and because of the non-perverted nature of the teaching, has a Dhamma-body that is thus manifest. 'Of him' means he asks whether this grasping of annihilationism, etc., with 'that is the soul,' etc., is fitting for a noble youth whose mind is concentrated through the attainment of the first jhāna, etc. But because, through that view, one has not yet discerned the truth by the mere attainment of jhāna, when they say, 'This is fitting for him,' it is actually unfitting for one who has attained jhāna to grasp such a view. Thus, having rejected that annihilationism or eternalism with 'I, indeed... do not say...' etc.—this is the meaning with its intention. 'This' means the first jhāna, etc. 'Thus' means in the manner stated. 'And yet' means from knowing thus and seeing thus. Although insight and other forms of seeing are also mentioned in the Pāli text, to show that the teaching is concluded with the pinnacle of arahantship, it is said, 'having shown the perfected one further on.' For those two who had gone forth, from the stage of insight practice onwards, said, 'It is not proper for him to speak thus.' 'Of this one' means of the perfected one. Although 'they were pleased' is not stated in the Pāli text, their satisfaction is to be understood from the very words of the reply, 'It is not proper,' etc. Therefore, he says, 'They... with me,' etc. There, because a perfected one is free from delusion and has crossed beyond doubt, it is unfitting for him to speak thus. Because this certainty arose in them upon hearing my words, they were pleased—this is the meaning. That Licchavi king, too, like them, because such certainty had arisen, was pleased. Hence, he said, 'When this was said, he too was pleased.' Whatever here is not analyzed in terms of its meaning is easily understood.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā mahālisuttavaṇṇanāya līnatthapakāsanā.

Thus ends the Clarification of Hidden Meanings of the Exposition of the Mahāli Sutta in the Sādhuvilāsinī, the Clarifier of Hidden Meanings, the sub-commentary to the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, which illuminates extremely subtle, profound, and difficult-to-understand meanings, and which generates proficiency in a very pure and extensive wisdom.

Mahālisuttavaṇṇanā niṭṭhitā.

The Exposition of the Mahāli Sutta is completed.

7. Jāliyasuttavaṇṇanā

7. The Exposition of the Jāliya Sutta

Dvepabbajitavatthuvaṇṇanā

The Explanation of the Story of the Two Who Had Gone Forth

378. Evaṃ [Pg.341] mahālisuttaṃ saṃvaṇṇetvā idāni jāliyasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, mahālisuttassānantaraṃ saṅgītassa suttassa jāliyasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… kosambiyanti jāliyasutta’’nti āha. ‘‘Ghositenā’’tiādinā majjhelopasamāsaṃ dasseti, ghositassa ārāmotipi vattabbaṃ. Evampi hi ‘‘anāthapiṇḍikassa ārāme’’tiādīsu (pārā. 234) viya dāyakakittanaṃ hoti, evaṃ pana kittento āyasmā ānando aññepi tassa diṭṭhānugatiāpajjane niyojetīti aññattha vuttaṃ. Tattha koyaṃ ghositaseṭṭhi nāma, kathañcānena ārāmo kārito, kathaṃ pana tattha bhagavā vihāsīti pucchāya sabbaṃ taṃ vissajjanaṃ samudāgamato paṭṭhāya saṅkhepatova dassento ‘‘pubbe kirā’’tiādimāha. Allakapparaṭṭhanti bahūsu potthakesu dissati, katthaci pana ‘‘addilaraṭṭha’’nti ca ‘‘damiḷaraṭṭha’’nti ca likhitaṃ. Tatoti allakapparaṭṭhato. ‘‘Puttaṃ…pe… agamāsī’’ti idampi ‘‘tassetaṃ kamma’’nti ñāpetuṃ vuttaṃ. Tadāti tesaṃ gāmaṃ paviṭṭhadivase. Balavapāyāsanti garutaraṃ bahupāyāsaṃ. Jīrāpetunti samavepākiniyā gahaṇiyā pakkāpetuṃ. Asannihiteti gehato bahi aññaṃ gate. Bhussatīti nadati, ‘‘bhubhu’’iti sunakhasaddaṃ karotīti attho. Idampissa ekaṃ kammaṃ. Paccekabuddhe pana cīvarakammatthāya aññaṃ ṭhānaṃ gate sunakhassa hadayaṃ phālitaṃ. Tiracchānā nāmete ujujātikā honti akuṭilā, manussā pana aññaṃ hadayena cinteti, aññaṃ mukhena kathenti. Tenevāha ‘‘gahanañhetaṃ bhante yadidaṃ manussā, uttānakañhetaṃ bhante yadidaṃ pasavo’’ti (ma. ni. 2.3).

378. Having thus explained the Mahāli Sutta, the commentator, now wishing to explain the Jāliya Sutta, in order to make clear the fact of having arrived at the occasion for explanation in due sequence, or to show that the Jāliya Sutta is the sutta that was recited immediately after the Mahāli Sutta, said: “Thus have I heard… at Kosambī,” this is the Jāliya Sutta. By the words beginning with “By Ghosita,” he shows the compound with elision of the middle term; it should also be said as “Ghosita’s monastery.” For in this way too, as in such cases as “in Anāthapiṇḍika’s monastery,” there is the mentioning of the donor. But Venerable Ānanda, while mentioning thus, also urges others to follow the seen example, as it is said elsewhere. In that regard, to the questions: “Who is this one named Ghosita the seṭṭhi? And how was the monastery caused to be made by him? And how did the Blessed One dwell there?”—showing the entire answer briefly, starting from its origin, he said the words beginning with “Formerly, it is said…” The reading “Allakapparaṭṭha” is seen in many books, but in some places, it is written as “Addilaraṭṭha” and “Damiḷaraṭṭha.” “From there” means from the Allakappa country. The passage “A son… he went” was also said in order to make it known that “This was his unwholesome kamma.” “At that time” means on the day they entered the village. “A strong milk-rice” means a very heavy, large quantity of milk-rice. “To digest” means to cook with the digestive fire that brings about even cooking. “When not present” means when gone elsewhere, outside the house. “Bhussati” means it makes a sound; the meaning is that it makes the dog-sound “bhu bhu.” This, too, was one wholesome kamma of his. But when the Paccekabuddha had gone to another place for the purpose of robe-work, the dog’s heart split. These beings called animals are of a straight nature; they are not crooked. Humans, however, think one thing with the heart and say another with the mouth. For that very reason, He said: “This is concealed, venerable sir, that is to say, humans; this is open, venerable sir, that is to say, animals.”

Iti so tāya paccekabuddhe sinehavasena ujudiṭṭhitāya akuṭilatāya kālaṅkatvā tāvatiṃsabhavane nibbatto. Taṃ sandhāyāha ‘‘so…pe… nibbattī’’ti. Tassa pana kaṇṇamūle kathentassa saddo soḷasayojanaṭṭhānaṃ [Pg.342] pharati, pakatikathāsaddo pana sakalaṃ dasayojanasahassaṃ devanagaraṃ, evaṃ saraghosasampattiyā ‘‘ghosakadevaputto’’ tveva nāmaṃ ahosi. Ayamassa paccekabuddhe sinehena bhukkaraṇassa nissando. Cavitvāti āhārakkhayena cavitvā. Devalokato hi devaputtā āyukkhayena, puññakkhayena, āhārakkhayena, kopenāti catūhi kāraṇehi cavanti. Imassa pana kāmaguṇe paribhuñjato muṭṭhassatissa āhārakkhayena cavanaṃ hoti. So kosambiyaṃ nagarasobhiniyā kucchismiṃ paṭisandhiṃ gaṇhi. Nagarasobhiniyo kira dhītaraṃ paṭijagganti, na puttaṃ. Dhītaro hi tāsaṃ paveṇiṃ ghaṭayanti, tasmā sāpi taṃ saṅkārakūṭe chaḍḍāpeti. Ayamassa pubbe puttachaḍḍanakammassa nissando. Pāpakammañhi nāmetaṃ ‘‘appaka’’nti nāvamaññitabbaṃ. Tameko manusso kākasunakhaparivāritaṃ disvā ‘‘putto me laddho’’ti gehaṃ nesi, tassa pana hatthato kosambakaseṭṭhi kahāpaṇasahassaṃ datvā aggahesi, tamatthaṃ sandhāya ‘‘kosambiyaṃ ekassa kulassa ghare nibbattī’’tiādi vuttaṃ. Sattakkhattuṃ ghātāpanatthaṃ upakkamakaraṇampi puttachaḍḍanakammasseva nissando. Seṭṭhidhītāyāti janapadaseṭṭhino dhītāya. Veyyattiyenāti paññāveyyattiyena. Sā hi tassa pitarā pesitaṃ mārāpanapaṇṇaṃ phāletvā vivāhapaṇṇaṃ bandhitvā jīvitalābhaṃ karoti. Tāyeva sarasampattiyā ghositaseṭṭhi nāma jāto.

Thus, on account of his affection for that Paccekabuddha, his state of having a straight view, and his lack of crookedness, he passed away and was reborn in the Tāvatiṃsa abode. Referring to this, the commentator said: “He… was reborn.” But the sound of him speaking at the root of the ear spreads over a distance of sixteen yojanas, while his ordinary speaking voice spreads throughout the entire celestial city of ten thousand yojanas. Thus, because of the excellence of his resounding voice, his name came to be just “Ghosaka Devaputta.” This was the result of his barking out of affection for the Paccekabuddha. “Having passed away” means having passed away due to the exhaustion of nutriment. For devaputtas pass away from the deva world for four reasons: due to the exhaustion of their lifespan, the exhaustion of merit, the exhaustion of nutriment, or due to anger. But for this one, while he was enjoying sensual pleasures, being of lapsed mindfulness, his passing away occurred due to the exhaustion of nutriment. He took linking-consciousness in the womb of the city-beautifying courtesan in Kosambī. It is said that the city-beautifying courtesans look after a daughter, not a son. For daughters connect their lineage. Therefore, she too had him abandoned on a rubbish heap. This was the result of his former kamma of abandoning his son. For this thing called evil kamma should not be despised, thinking, “It is small.” A certain man, seeing him surrounded by crows and dogs, took him home, thinking: “A son has been obtained by me.” But the seṭṭhi of Kosambī, having given a thousand kahāpaṇas, took him from that man's hand. Referring to this matter, it was said: “He was reborn in the house of a certain family in Kosambī,” and so on. The making of an attempt seven times to have him killed was also the result of that very kamma of abandoning his son. “Of the seṭṭhi’s daughter” means of the daughter of the provincial seṭṭhi. “By her sagacity” means by her sagacity in wisdom. For she, having torn up the letter ordering his killing sent by his adoptive father, and having composed a marriage letter, brings about the gain of his life. Because of that very excellence of voice, he became known as Ghositaseṭṭhi.

Sarīrasantappanatthanti himavanteva mūlaphalāhāratāya kilantasarīrassa loṇambilasevanena pīnanatthaṃ. Tasitāti pipāsitā. Kilantāti parissantakāyā. Vaṭarukkhanti mahānigrodharukkhaṃ. Te kira taṃ patvā tassa mūle nisīdiṃsu. Atha jeṭṭhakatāpaso nigrodharukkhassa sobhāsampattiṃ passitvā ‘‘mahānubhāvo maññe ettha adhivutthā devatā. Sādhu vatāyaṃ devatā isigaṇassa pānīyādidānena addhānaparissamaṃ vinodeyyā’’ti cintesi. Devatāpi tathā cintitaṃ utvā isigaṇassa pānīyanhānakabhojanāni adāsi. Tenāha ‘‘tatthā’’tiādi. Jeṭṭhakatāpasassa pana tathā cintanaṃ avisesato sabbattha āropetvā ‘‘saṅgahaṃ paccāsisantā’’ti vuttaṃ. ‘‘Hatthaṃ pasāretvā’’ti iminā hatthappasāraṇamattena tassā yathicchitanipphattiṃ dasseti. Devatā āhāti sā attano puññassa parittakattā lajjāya kathetuṃ avisahantīpi punappunaṃ nippīḷiyamānā [Pg.343] evamāha. Soti anāthapiṇḍiko gahapati. Bhatakānanti bhatiyā veyyāvaccaṃ karontānaṃ dāsapesakammakarānaṃ. Pakatibhattavetanamevāti pakatiyā dātabbabhattavetanameva. Tadā uposathikattā kammaṃ akarontānampi kammakaraṇadivase dātabbabhattavetanameva, na tato ūnanti attho. Dhammapadaṭṭhakathāyaṃ khuddakabhāṇakānaṃ matena ‘‘sāyamāsatthāya āgato’’ti (dha. pa. aṭṭha. 1.2.sāmāvatīvatthu) vuttaṃ, idha pana dīghabhāṇakānaṃ matena ‘‘majjhanhike pātarāsatthāya āgato’’ti. Kañcīti kañcipi bhatakaṃ, kiñcipi bhatakakammanti vā sambandho. Majjhanhikakālattā ‘‘upaḍḍhadivaso gato’’ti āha, tena upaḍḍhadivasameva samādinnattā ‘‘upaḍḍhūposatho’’ti taṃ voharantīti dasseti. Dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha. 1.2 sāmāvatīvatthu) rattibhāgena upaḍḍhūposatho vutto, idha pana majjhanhikato paṭṭhāya divasabhāgeneva, tadavasesadivasarattibhāgena vā. Asamepi hi bhāge upaḍḍhasaddo pavattati. Tadahevāti aruṇuggamanakālaṃ sandhāya vuttaṃ.

For the purpose of nourishing the body (`sarīrasantappanatthaṃ`): for making plump, by consuming salt and sour substances, the weary body of one subsisting on roots and fruits in the Himalayas. `Tasitā` means thirsty. `Kilantā` means having weary bodies. `Vaṭarukkhaṃ` means a great banyan tree. It is said that upon reaching it, they sat down at its root. Then the eldest ascetic, seeing the splendor of the banyan tree, thought, “I think the deity dwelling here is of great power. It would be good if this deity were to dispel the fatigue of the journey for the group of ascetics by giving water and so on.” The deity, knowing his thought thus, gave the group of ascetics drinking water, bathing water, and food. Therefore, the commentator said, “there,” and so on. But applying the thought of the eldest ascetic thus without distinction to all, it was said, “expecting hospitality.” By the phrase “having stretched out his hand,” it shows that whatever was wished for was fulfilled by her merely by the stretching out of the hand. “The deity said” means: she, although unable to speak out of shame due to the smallness of her merit, spoke thus when repeatedly pressed by them. `So` means the householder Anāthapiṇḍika. `Bhatakānaṃ` means of those who perform services for a wage—slaves, messengers, and workers. `Pakatibhattavetanameva` means just the usual food and wages to be given. The meaning is: even for those who did not work on that day because it was an Uposatha day, the very same food and wages to be given on a working day were given, not less than that. In the Dhammapada commentary, according to the opinion of the reciters of the Khuddaka Nikāya, it is said, “he came in the evening for a meal,” but here, according to the opinion of the reciters of the Dīgha Nikāya, it is said, “he came at midday for the morning meal.” `Kañci`: the connection is either “any servant” or “any work of a hired laborer.” Because it was midday, the commentator said, “half the day has passed”; this shows that because the Uposatha was undertaken for only half a day, they call it a “half-day Uposatha.” In the Dhammapada commentary, the half-day Uposatha is spoken of in terms of the night portion, but here it is spoken of in terms of the day portion starting from midday, or by the remaining portion of the day and night. Indeed, the word `upaḍḍha` (half) also applies to an unequal portion. `Tadaheva` is said with reference to the time of dawn.

‘‘Ghosopi kho dullabho lokasmiṃ yadidaṃ buddho’’ti sañjātapītipāmojjo. Tadahevāti kosambiṃ pattadivasato dutiyadivaseyeva. Turitātthāti turitā attha, sīghayāyino bhavathāti attho. Ehibhikkhupabbajjaṃ sandhāya ‘‘pabbajitvā’’ti vuttaṃ. Arahattanti catupaṭisambhidāsamalaṅkataṃ arahantabhāvaṃ. Tepi seṭṭhino sotāpattiphale patiṭṭhāya aḍḍhamāsamattaṃ dānāni datvā paccāgamma tayo vihāre kāresuṃ. Bhagavā pana devasikaṃ ekekasmiṃ vihāre vasati. Yassa ca vihāre vuttho, tasseva ghare piṇḍāya carati, tadā pana ghositassa vihāre viharati. Tena vuttaṃ ‘‘kosambiyaṃ viharati ghositārāme’’ti.

“Indeed, the sound ‘Buddha’ is difficult to hear in the world,” thus joy and delight arose in him. `Tadaheva` means on the very second day after arriving in Kosambī. `Turitāttha` means: be swift, be quick-going. “Having gone forth” was said with reference to the Ehi-bhikkhu ordination. `Arahattaṃ` means the state of an Arahant, adorned with the four analytical knowledges. Those merchants too, having been established in the fruit of stream-entry, gave alms for half a month, and having returned, had three monasteries built. The Blessed One, however, dwelt daily in each one of the monasteries. And in whichever merchant's monastery he dwelt, he went for alms at that very merchant's house. At that time, however, he was dwelling in Ghosita's monastery. Therefore it was said by the Venerable Ānanda, “He dwells in Kosambī, in Ghosita's Park.”

Bāhirasamayamattena upajjhāyo, na sāsane viya upajjhāyalakkhaṇena. Upecca parassa vācāya ārambhanaṃ bādhanaṃ upārambho, dosadassanavasena ghaṭṭananti attho. Tenāha ‘‘vādaṃ āropetukāmā hutvā’’ti. Vadanti nindāvasena kathenti etenāti hi vādo, doso, tamāropetukāmā upari patiṭṭhapetukāmā hutvāti attho. Kathamāropetukāmāti āha ‘‘iti kirā’’tiādi. Taṃ jīvaṃ taṃ sarīranti yaṃ vatthu jīvasaññitaṃ, tadeva sarīrasaññitaṃ. Idañhi ‘‘rūpaṃ attato samanupassatī’’ti [Pg.344] vuttavādaṃ gahetvā vadanti. Rūpañca attānañca advayaṃ ekībhāvaṃ katvā samanupassanavasena, ‘‘satto’’ti vā bāhirakaparikappitaṃ attānaṃ sandhāya vadanti. Tathā hi vuttaṃ ‘‘idheva satto bhijjatī’’ti. Assāti samaṇassa gotamassa. Bhijjatīti nirudayavināsavasena vinassati. Tena jīvitasarīrānaṃ anaññattānujānanato, sarīrassa ca bhedadassanato. Na hettha yathā diṭṭhabhedavatā sarīrato anaññattā adiṭṭhopi jīvassa bhedo vutto, evaṃ adiṭṭhabhedavatā jīvato anaññattā sarīrassāpi abhedoti sakkā vattuṃ tassa bhedassa paccakkhasiddhattā, bhūtupādāyarūpavinimuttassa ca sarīrassa abhāvatoti iminā adhippāyenāha ‘‘ucchedavādo hotī’’ti.

A preceptor merely by external convention, not a preceptor by the characteristics of a preceptor as in the Dispensation. `Upārambho` is approaching and assailing with another's speech; the meaning is to censure by way of pointing out faults. Therefore, the commentator said, 'desiring to impute a doctrine.' `Vādo` (doctrine/dispute) is so called because they speak or talk by way of blaming (`nindāvasena`) with it; it means a fault (`doso`). The meaning is 'desiring to impute that fault, desiring to establish it upon another.' To the question 'How do they desire to impute it?' he said, 'Thus, it is said,' and so on. 'That which is life is that which is body' means: whatever thing is designated as 'life', that very thing is designated as 'body'. For they say this, having taken up the stated doctrine, 'one regards form as self.' They speak by way of regarding form and self as non-dual, as a unity; or they speak with reference to a 'being' or a self conceived by outsiders. For thus it was said, 'here itself the being is destroyed.' `Assa` means of the ascetic Gotama. `Bhijjati` means it is destroyed by way of non-arising and perishing. This is because it acknowledges the non-otherness of life and body, and because the breaking up of the body is seen. For here, it is not possible to say that just as the breaking up of life, though unseen, is stated due to its non-otherness from the body whose breaking up is seen, so too the non-breaking up of the body could be stated due to its non-otherness from life whose breaking up is unseen. This cannot be said because the breaking up of the body is directly evident, and because there is no body apart from the primary elements and derived matter. With this intention, he said, 'it becomes a doctrine of annihilation.'

Aññaṃ jīvaṃ aññaṃ sarīranti aññadeva vatthu jīvasaññitaṃ, aññaṃ sarīrasaññitaṃ. Idañhi ‘‘rūpavantaṃ attānaṃ samanupassatī’’tiādinayappavattavādaṃ gahetvā vadanti. Rūpabhedasseva diṭṭhattā, attani ca tadabhāvato ‘‘attā nicco’’ti ayamattho āpanno vāti iminā adhippāyenāha ‘‘satto sassato āpajjatī’’ti.

“Life is one thing, the body is another” means: one thing is designated as ‘life’, and another thing is designated as ‘body’. For they say this, having taken up the doctrine that proceeds from the method beginning with ‘one regards the self as possessing form.’ Because only the breaking up of form is seen, and because that is absent in the self, the meaning ‘the self is permanent’ is arrived at. With this intention, the commentator said, ‘the being becomes eternal.’”

379-380. Tayidaṃ nesaṃ vañjhāputtassa dīgharassatādiparikappanasadisaṃ, tasmāyaṃ pañho ṭhapanīyo. Na hesa atthanissito, na dhammanissito, nādibrahmacariyako, na nibbidādiatthāya saṃvattati. Poṭṭhapādasuttañcettha nidassanaṃ. Taṃ tattha rājanimīlanaṃ katvā ‘‘tena hāvusosuṇāthā’’tiādinā satthā nesaṃ upari dhammadesanamārabhīti āha ‘‘atha bhagavā’’tiādi. Sassatucchedadiṭṭhiyo dve antā. Ariyamaggo majjhimā paṭipadā. Tassāyeva paṭipadāyāti micchāpaṭipadāya eva.

For them, this doctrine is similar to speculating about such things as the son of a barren woman being tall or short. Therefore, this question should be set aside. Indeed, this question is not based on benefit, it is not based on the Dhamma, it is not the beginning of the noble practice, and it does not conduce to such things as disenchantment. And herein, the Poṭṭhapāda Sutta is an example. In that matter, having adopted a 'kingly eye-closing,' the Teacher, with the words beginning, 'Well then, friends, listen,' initiated that Dhamma teaching for them. Therefore, the Commentator said the words beginning, 'Then the Blessed One…' The views of eternalism and annihilationism are two extremes. The Noble Path is the middle practice. The phrase `tassāyeva paṭipadāya` means: of the wrong practice itself.

Saddhāpabbajitassāti saddhāya pabbajitassa ‘‘evamahaṃ ito vaṭṭadukkhato nissarissāmī’’ti pabbajjamupagatassa, tadanurūpañca sīlaṃ pūretvā paṭhamajjhānena samāhitacittassa. Etanti kilesavaṭṭaparivuddhidīpanaṃ ‘‘taṃ jīvaṃ taṃ sarīra’’ntiādikaṃ diṭṭhisaṃkilesanissitavacanaṃ. Nibbicikiccho na hotīti dhammesu tiṇṇavicikiccho na hoti, tattha tattha āsappanaparisappanavasena pavattatīti attho.

The phrase `saddhāpabbajitassa` means: of one gone forth through faith. That is, of one who has undertaken the going forth, thinking, 'Thus I will escape from this suffering of the round of existence'; and further, having fulfilled the virtue appropriate to that state, of one whose mind is concentrated by means of the first jhāna. The word `etaṃ` means: that which indicates the all-around increase of the round of defilements, namely, the statement based on the defilement of views, such as, 'That is the life-principle, that is the body.' The phrase `nibbicikiccho na hoti` means: he is not one who has overcome doubt regarding the dhammas; it proceeds in this or that object by way of moving towards and moving all around. This is the meaning.

Etamevaṃ [Pg.345] jānāmīti yena so bhikkhu paṭhamaṃ jhānaṃ upasampajja viharati, etaṃ sasampayuttaṃ dhammaṃ ‘‘mahaggatacitta’’nti evaṃ jānāmi. Tathā hi vuttaṃ ‘‘mahaggatacittametanti saññaṃ ṭhapesi’’nti. No ca evaṃ vadāmīti yathā diṭṭhigatikā taṃ dhammajātaṃ sanissayaṃ abhedato gaṇhantā ‘‘taṃ jīvaṃ taṃ sarīra’’nti, tadubhayaṃ vā bhedato gaṇhantā ‘‘aññaṃ jīvaṃ añña sarīra’’nti attano micchāgāhaṃ pavedenti, evamahaṃ na vadāmi tassa dhammassa supariññātattā. Tenāha ‘‘atha kho’’tiādi. Bāhirakā yebhuyyena kasiṇajjhānāni eva nibbattentīti vuttaṃ ‘‘kasiṇaparikammaṃ bhāventassā’’ti. Yasmā bhāvanānubhāvena jhānādhigamo, bhāvanā ca pathavīkasiṇādisañjānanamukhena hotīti katvā saññāsīsena niddisīyati, tasmā ‘‘saññābalena uppanna’’nti āha. Tena vuttaṃ ‘‘pathavīkasiṇameko sañjānātī’’tiādi. Yasmā pana bhagavatā tattha tattha vāre ‘‘atha ca panāhaṃ na vadāmī’’ti vuttaṃ, tasmā bhagavato vacanamupadesaṃ katvā na vattabbaṃ kiretaṃ kevalinā uttamapurisenāti adhippāyena ‘‘na kallaṃ tasseta’’nti āhaṃsu, na sayaṃ paṭibhānenāti dassetuṃ ‘‘maññamānā vadantī’’ti vuttaṃ. Sesaṃ anantarasutte vuttanayattā, pākaṭattā ca suviññeyyameva.

The phrase `Etam evaṃ jānāmi` means: I know thus that dhamma, together with its associated states, by which that monk dwells having attained the first jhāna, is a 'sublime mind.' For that very reason, it was said by the Commentator, 'He established the perception, "This is a sublime mind."' The phrase `no ca evaṃ vadāmi` means: I do not speak in the same way as those with wrong views who, grasping that collection of phenomena which has a basis without distinction, make known their wrong view as 'that is the life-principle, that is the body,' or, grasping both of them with distinction, as 'the life-principle is one thing, the body is another.' Why? Because that dhamma has been thoroughly understood. Therefore, the Commentator said the words beginning, 'But then...' Outsiders, for the most part, produce only the kasiṇa jhānas; therefore, it was said, 'for one developing the kasiṇa preliminary work.' Because the attainment of jhāna occurs through the power of development, and development occurs by way of recognizing the earth kasiṇa, etc., as the principal means, for this reason, it is indicated with perception as the heading. Therefore, the Commentator said, 'arisen through the power of perception.' For that reason, the Blessed One said the words beginning, 'One perceives the earth kasiṇa...' But since it was said by the Blessed One in various instances, 'And yet I do not say...,' therefore, taking the Blessed One's word as instruction, with the intention that this statement should not be said by the perfected one, the supreme person, the two wanderers supposedly said, 'It is not proper for him.' To show that they did not speak from their own ready wit, the Commentator said, 'they speak, imagining.' The remainder, because the method has been stated in the immediately preceding sutta and because it is evident, is indeed easy to understand.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā jāliyasuttavaṇṇanāya līnatthapakāsanā.

Thus, in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya—which illuminates all around the meaning that is extremely subtle, profound, and difficult to penetrate and realize, and which generates the state of being skilled in the various meanings of a wisdom that is well-purified and extensive—is completed the Elucidation of the Obscure Meaning on the explanation of the Jāliya Sutta.

Jāliyasuttavaṇṇanā niṭṭhitā.

The Explanation of the Jāliya Sutta is concluded.

8. Mahāsīhanādasuttavaṇṇanā

8. Commentary on the Mahāsīhanāda Sutta

Acelakassapavatthuvaṇṇanā

Commentary on the Story of Kassapa the Naked Ascetic

381. Evaṃ [Pg.346] jāliyasuttaṃ saṃvaṇṇetvā idāni mahāsīhanādasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, jāliyasuttassānantaraṃ saṅgītassa suttassa mahāsīhanādasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… uruññāyaṃ viharatīti mahāsīhanādasutta’’nti āha. Etadeva nāmanti yasmiṃ raṭṭhe taṃ nagaraṃ, tassa raṭṭhassapi yasmiṃ nagare bhagavā vihāsi, tassa nagarassapi ‘‘uruññā’’tveva nāmaṃ, tasmā uruññāyanti uruññānāmajanapade uruññānāmanagareti āvuttiādinayena attho veditabbo. Iminā imamatthaṃ dasseti – na sabbattha niyatapulliṅgaputhuvacanāva janapadavācī saddā, katthaci aniyatapulliṅgaputhuvacanāpi yathā ‘‘āḷaviyaṃ viharatī’’ti (pāci. 84, 89) keci janapadamevatthaṃ vadanti, taṃ apanetuṃ ‘‘bhagavā hī’’tiādi vuttaṃ. Ramaṇīyoti manoharabhūmibhāgatāya, chāyūdakasampattiyā, janavivittatāya ca manoramo. Migānaṃ abhayaṃ deti etthāti migadāyo. Tenāha ‘‘so’’tiādi. Celaṃ vatthaṃ, taṃ natthi assāti aceloti vuttaṃ ‘‘naggaparibbājako’’ti. Nāmanti gottanāmaṃ. Tapanaṃ santapanaṃ kāyassa khedanaṃ tapo, so etassa atthīti tapassī. Yasmā tathābhūto tapaṃ nissito, tapo ca taṃ nissito hoti, tasmā ‘‘tapanissitaka’’nti āha. Muttācārādīti ettha ādisaddena parato pāḷiya (dī. ni. 1.397) māgatā hatthāpalekhanādayo saṅgahitā. Lūkhaṃ pharusaṃ sādhusammatācāravirahato apasādanīyaṃ ājīvati vattatīti lūkhājīvīti aṭṭhakathāmuttakanayo. Uppaṇḍetīti uhasanavasena paribhāsati. Upavadatīti avaññāpubbakaṃ apavadati. Tena vuttaṃ ‘‘hīḷeti vambhetī’’ti. ‘‘Hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu viya dhammasaddo hetupariyāyoti āha ‘‘kāraṇassa anukāraṇa’’nti. Tathāvuttasaddatthoyevettha kāraṇasaddassa hetubhāvato. Atthavasā payutto hi saddapayogo. Soyeva ca saddattho parehi vuccamāno anukāraṇaṃ tadanurūpaṃ tassadisaṃ vā tato pacchā vā vuttakāraṇabhāvato. Parehīti yesaṃ tumhehi idaṃ vuttaṃ, tehi parehi. Vuttakāraṇenāti yathā [Pg.347] tehi vuttaṃ, tathā ce tumhehi na vuttaṃ, evaṃ sati tehi vuttakāraṇena sakāraṇo hutvā tumhākaṃ vādo vā tato paraṃ tassa anuvādo vā koci appamattakopi viññūhi garahitabbaṃ kāraṇaṃ ṭhānaṃ nāgaccheyya, kimevaṃ nāgacchatīti yojanā. ‘‘Idaṃ vuttaṃ hotī’’tiādinā tadevatthaṃ saṅkhepato dasseti.

381. Having thus expounded the Jāliya Sutta, now, while expounding the Mahāsīhanāda Sutta, in order to clarify that the occasion for exposition has arrived in due sequence, or to reveal that the Mahāsīhanāda Sutta is the sutta recited immediately after the Jāliya Sutta, the commentator says, “Thus have I heard…pe… dwelling at Uruññā—the Mahāsīhanāda Sutta.” As for 'This very name': in whichever country that city is, of that country also, and in whichever city the Blessed One dwelled, of that city also, the name was just 'Uruññā'. Therefore, the meaning of 'at Uruññā' should be understood by the method of repetition and so on as 'in the district named Uruññā, in the city named Uruññā'. By this, he shows this meaning: words denoting a country are not everywhere invariably of the masculine gender and plural number; in some places, they are not invariably of the masculine gender and plural number, as in 'dwelling at Āḷavī'. Some say the meaning is only the country; to refute that, 'the Blessed One indeed,' etc., was said. As for 'delightful': it is pleasant due to the charm of the landscape, the abundance of shade and water, and its seclusion from people. It gives safety (abhayaṃ) to the deer (migānaṃ) in this place (ettha), thus it is a deer park (migadāyo). For that reason, he said 'so,' etc. A cloth (vatthaṃ) is called 'celaṃ'; he does not have it, thus he is 'acelo' (clothless); it is said, 'a naked wanderer'. As for 'name': it is the clan name. Tormenting, scorching, the exhaustion of the body is austerity (tapo); he has this, thus he is an ascetic (tapassī). Because, being of such a nature, he is dependent on austerity, and austerity is dependent on him, therefore he said 'one dependent on austerity'. Here in 'unrestrained conduct, etc.', by the word 'etc.', the licking of hands and so on, which come later in the Pāli text, are included. He lives a rough, harsh, and reprehensible life, being devoid of conduct approved by the good; thus he is 'one of harsh livelihood'. This is a method independent of the commentary. As for 'he mocks': he reviles by way of ridicule. As for 'he reproaches': he speaks disparagingly, preceded by contempt. For that reason, it was said, 'he scorns, he disparages'. Just as in 'knowledge in the cause is the analytical knowledge of the principle (dhamma)', etc., the word 'dhamma' is a synonym for 'cause' (hetu); therefore, he said 'a secondary cause to the cause'. Here, that very meaning of the word as stated is intended, because of the word 'cause' (kāraṇa) being a cause (hetu). Indeed, the use of a word is employed according to the power of its meaning. And that very meaning of the word, when spoken by others, is a secondary cause, conforming to it, or similar to it, because of being a cause stated after that. As for 'by others': by those others to whom this was said by you. As for 'by the stated reason': if you had not spoken just as they had, this being so, by the reason they stated, would your statement, having a reason, or a subsequent restatement of it, not arrive at any ground for blame by the wise, even the slightest? Why does it not arrive thus? This is the connection. By 'This is what was said,' etc., he shows that very meaning concisely.

382. Idāni yaṃ vibhajjavādaṃ sandhāya bhagavatā ‘‘na mete vuttavādino’’ti saṅkhepena vatvā taṃ vibhajitvā dassetuṃ ‘‘idhāhaṃ kassapā’’tiādi vuttaṃ, taṃ vibhāgena dassento ‘‘idhekacco’’tiādimāha. Bhagavā hi niratthakaṃ anupasamasaṃvattanikaṃ kāyakilamathaṃ ‘‘attakilamathānuyogo dukkho anariyo anatthasaṃhito’’tiādinā (saṃ. ni. 5.1081; mahāva. 13). Garahati, sātthakaṃ pana upasamasaṃvattanikaṃ kāyakilamathaṃ ‘‘āraññiko hoti, paṃsukūliko hotī’’tiādinā (a. ni. 5.181, 182; pari. 325) vaṇṇeti. Appapuññatāyāti apuññatāya. Appasaddo cettha ‘‘dvattichadanassa pariyāyaṃ appaharite ṭhitena adhiṭṭhātabba’’ntiādīsu (pāci. 135) viya abhāvattho. Micchādiṭṭhibhāvato kammaphalaṃ paṭikkhipantena ‘‘natthi dinna’’ntiādinā (dī. ni. 1.171; ma. ni. 1.445; 2.94, 225; 3.91, 116, 136; saṃ. ni. 3.210; a. ni. 3.118; 10.176; dha. sa. 1221; vibha. 907) micchādiṭṭhiṃ purakkhatvā jīvitavuttihetu tathā tathā duccaritapūraṇaṃ sandhāya ‘‘tīṇi duccaritāni pūretvā’’ti vuttaṃ.

382. Now, with reference to the teaching of analysis (vibhajjavāda), the Blessed One, having spoken briefly, 'These are not proponents of my teaching,' then, in order to explain that teaching by analyzing it, spoke the words beginning with, 'Here, Kassapa.' To present this with analysis, the commentator says, 'Here, a certain one,' etc. For the Blessed One condemns bodily mortification that is meaningless and does not lead to peace, saying, 'The practice of self-mortification is painful, ignoble, and unbeneficial,' and so on. However, he praises bodily mortification that is meaningful and conducive to peace, stating, 'He is a forest-dweller, a rag-robe wearer,' and so on. 'Due to little merit' means due to a lack of merit. And here the word 'appa' (little) has the meaning of absence, as in such passages as, 'One should resolve upon a shelter standing on a place with little greenery,' and so on. Because of being of wrong view, by one who rejects the fruit of kamma, having put wrong view—such as 'There is nothing given'—first, for the sake of livelihood, referring to the fulfilling of misconduct in such and such a way, it was said, 'having fulfilled the three kinds of misconduct.'

Bhiyyosomattāyāti mattato atirekaṃ. ‘‘Bhiyyoso’’ti hi idaṃ bhiyyosaddena samānatthaṃ nepātikaṃ. Anesanavasenāti kohaññe ṭhatvā asantaguṇasambhāvanicchāya yathā tathā tapaṃ katvā anesitabbamesanāvasena micchājīvenāti attho. Yathāvuttanayena jīvitavuttihetu tīṇi duccaritāni pūretvā. Ime dveti ‘‘appapuñño, puññavā’’ti ca vutte duccaritakārino dve puggale.

'Exceedingly' means in excess of the measure. For 'bhiyyoso' is a particle with the same meaning as the word 'bhiyya'. 'By way of improper seeking' means: by wrong livelihood through the power of seeking what should not be sought, having established oneself in deceit, with the desire to have non-existent virtues praised, and having performed austerities in whatever way. By the method already stated, for the sake of livelihood, having fulfilled the three kinds of misconduct. 'These two' refers to the two persons who perform misconduct, spoken of as 'one of little merit' and 'one of merit'.

Dutiyanaye ime dveti ‘‘appapuñño, puññavā’’ti ca vutte sucaritakārino dve puggale.

In the second method, 'these two' refers to the two persons who perform good conduct, spoken of as 'one of little merit' and 'one of merit'.

Paṭhamadutiyanayesu vuttanayeneva tatiyacatutthanayesupi yathākkamaṃ attho veditabbo. Paṭhamatatiyanayesu cettha ahetukaakiriyavādino. Dutiyacatutthanayesu pana kammakiriyavādinoti daṭṭhabbaṃ. Appadukkhavihārīti [Pg.348] appakaṃ dukkhena vihārī. Bāhirakācārayuttoti sāsanācārato bāhirakena titthiyācārena yutto. Attānaṃ sukhetvāti adhammikena anesanāya laddhapaccayanimittena sukhena attānaṃ sukhetvā sukhaṃ katvā, ‘‘sukhe ṭhapetvā’’ti adhunā pāṭho.

By the very method stated for the first and second methods, the meaning should be understood also for the third and fourth methods, in respective order. And here, in the first and third methods, they are proponents of no-cause and inaction. However, in the second and fourth methods, they are to be regarded as proponents of kamma and action. 'One who dwells with little suffering' means one who is accustomed to dwelling with little suffering. 'Associated with external conduct' means connected with the conduct of heretics, which is external to the conduct of the Dispensation. 'Having made oneself happy' means having made oneself happy with happiness that has as its cause requisites obtained by unrighteous, improper seeking, having made oneself happy; 'having established in happiness' is now the reading.

‘‘Na dāni mayā sadiso atthī’’tiādinā taṇhāmānadiṭṭhisaṅkhātānaṃ tissannaṃ maññanānaṃ vasena duccaritapūraṇamāha. Lābhasakkāraṃ vā uppādento tīṇi duccaritāni puretvāti sambandho. Micchādiṭṭhivasenāti ‘‘natthi kāmesu doso’’ti evaṃ pavattamicchādiṭṭhivasena. Paribbājikāyāti bāhirapabbajjamupagatāya tāpasadārikāya, channaparibbājikāya ca. ‘‘Aparo’’ti etthāpi hi ‘‘tāpaso vā channaparibbājako vā’’ti adhikāro. Daharāyāti taruṇāya. Mudukāyāti sukhumālāya. Lomasāyāti tanutambalomatāya appalomavatiyā. Lomaṃ etissā atthīti lomasā. Liṅgattayepi hi sa-paccayena padasiddhimicchanti saddavidū. Kāmesūti vatthukāmesu. Pātabbatanti paribhuñjitabbaṃ. Paribhogattho hettha pā-saddo, tabbasaddo ca bhāvasādhano. Tā-saddo pana sakatthe yathā ‘‘devatā’’ti, pātabbatanti vā paribhuñjanakataṃ, kattusādhano cettha tabbasaddo yathā uparipaṇṇāsake pañcattayasutte ‘‘ye hi keci bhikkhave samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṃ paññapentī’’ti (ma. ni. 3.24) tathā hi tadaṭṭhakathāyaṃ vuttaṃ ‘‘vijānātīti viññātabbaṃ, diṭṭhasutamutaviññātamattena pañcadvārikasaññāpavattimattenāti ayañhi ettha attho’’ti, (ma. ni. aṭṭha. 3.24) taṭṭīkāyañca ‘‘yathā niyyantīti niyyānikāti bahulaṃ vacanato kattusādhano niyyānikasaddo, evaṃ idha viññātabbasaddoti āha ‘vijānātīti viññātabba’nti,’’ tā-saddo pana bhāve. Assādiyamānapakkhe ṭhito kilesakāmopi vatthukāmapariyāpannoyeva, tasmā tesu yathāruci paribhuñjantoti attho.

“Now there is none like me,” and so on—by this he speaks of fulfilling unwholesome conduct by means of the three kinds of conceiving, namely, those of craving, pride, and wrong view. The connection should be made thus: generating gain and honor, he fulfills the three kinds of unwholesome conduct. “By means of wrong view” means by means of the wrong view that arises thus: “There is no fault in sensual pleasures.” “As for the female wanderer” means a young female ascetic who has adopted an external religious order, or a veiled female wanderer. Indeed, in the word “another” (`aparo`), “an ascetic or a veiled wanderer” is carried over. “Young” (`daharāya`) means youthful (`taruṇāya`). “Tender” (`mudukāya`) means delicate (`sukhumālāya`). “With fine hair” (`lomasāya`) means having thin, reddish hair, having little hair. She is called `lomasā` because “she has hair (`loma`)”. Indeed, those skilled in grammar desire the formation of the word with the `sa`-suffix in all three genders. “In sensual pleasures” (`kāmesu`) means in the objects of sensual pleasure (`vatthukāmesu`). “To be partaken of” (`pātabbataṃ`) means to be enjoyed (`paribhuñjitabbaṃ`). Here, the root `pā-` is in the sense of enjoyment, and the suffix `-tabba` is in the sense of the state (`bhāvasādhana`). The suffix `-tā`, however, is in its own sense, as in `devatā`. Alternatively, `pātabbataṃ` means the state of one who enjoys (`paribhuñjanakataṃ`), and here the suffix `-tabba` is in the agent sense (`kattusādhana`), as in the Pañcattaya Sutta in the Uparipaṇṇāsaka: “Whatever ascetics or brahmins, bhikkhus, describe the attainment of this sphere merely by the measure of the formation that is to be seen, heard, sensed, and cognized…” (MN 3.24). For so it is said in its commentary: “`Viññātabbaṃ` is so called because one cognizes (`vijānāti`); ‘merely by what is seen, heard, sensed, and cognized’ means merely by the arising of perception in the five sense-doors—this is the meaning here.” And in its sub-commentary: “Just as the word `niyyānika` (leading out) is in the agent sense, from `niyyanti` (they lead out), according to the rule of frequent usage, so too here is the word `viññātabba`. Therefore, he said, ‘`Viññātabbaṃ` is so called because one cognizes (`vijānāti`)’.” The suffix `-tā`, however, is in the sense of the state (`bhāve`). Even sensual desire that is a defilement, being on the side of what is savored, is included within the objects of sensual pleasure. Therefore, the meaning is that one enjoys them according to one's liking.

Idanti nayacatukkavasena vuttaṃ atthappabhedavibhajanaṃ. ‘‘Titthiyavasena āgataṃ aṭṭhakathāyaṃ tathā vibhattattā’’ti (dī. ni. ṭī. 1.382) ācariyena vuttaṃ, tathāyeva pana pāḷiyampi vibhattanti veditabbaṃ. Sāsanepīti imasmiṃ sāsanepi.

“This” refers to the division of the various meanings stated by way of the fourfold method. The teacher has said: “It has come by way of the sectarians, because it is so divided in the commentary” (Dī. Ni. Ṭī. 1.382). However, it should be understood that it is divided in the same way in the Pāli Canon as well. “Even in the Dispensation” means even in this Dispensation.

Kathaṃ [Pg.349] labbhatīti āha ‘‘ekacco hī’’tiādi. Yasmā na labhati, tasmā anesanaṃ katvātiādinā yojetabbaṃ. Arahattaṃ vā attani asantaṃ ‘‘atthi me’’ti yathārutaṃ paṭijānitvā. Sāmantajappanapaccayapaṭisevanairiyāpathasannissitasaṅkhātāni tīṇi vā kuhanavatthūni paṭisevitvā.

To the question, “How is it obtained?” he says, “For a certain one…” and so on. Because one does not obtain it, therefore it should be connected with “having engaged in wrong livelihood…” and so on. Or, though Arahantship is not present in oneself, having directly claimed, “I have it.” Or, having practiced the three bases of deception, namely, hinting, practice related to requisites, and that based on deportment.

Tādisovāti dhutaṅga (visuddhi. 1.22; theragā. aṭṭha. 2.844 ādayo) samādānavasena lūkhājīvī eva. Anesanavasenāti nidassanamattaṃ. ‘‘Arahattapaṭijānanenā’’tiādipi hi vattabbaṃ.

“Or such a one” means one who has an austere livelihood simply by means of undertaking the ascetic practices (dhutaṅga). The phrase “by means of wrong livelihood” is merely an illustration. For it should also be said, “by claiming Arahantship,” and so on.

Dullabhasukho bhavissāmi duggatīsu upapattiyāti adhippāyo. Asakkontoti ettha antasaddo bhāvalakkhaṇe, asakkuṇamāne satīti attho.

The meaning is: “I will be one for whom happiness is difficult to obtain, by way of rebirth in miserable states.” Here, in the word `asakkonto`, the suffix `-anta` is in the sense of `bhāvalakkhaṇa` (a characteristic of state); the meaning is “while being unable” (`asakkuṇamāne sati`).

383. Asukaṭṭhānatoti asukabhavato. Āgatāti upapattivasena idhāgatā. Idāni gantabbaṭṭhānañcāti upapattivaseneva āyatiṃ gamitabbabhavañca. Tatoti atītabhavato. Puna upapattinti āyatiṃ anantarabhave puna upapattiṃ, tato anantarabhavepi puna upapattinti punappunaṃ nibbattiṃ. Kena kāraṇena garahissāmīti ettha yathābhūtamajānanto icchādosavasena yaṃ kiñci garaheyya, na tathā cāhaṃ, ahaṃ pana yathābhūtaṃ jānanto sabbampetaṃ kena kāraṇena garahissāmi, sabbassapetassa tapassa garahāya kāraṇaṃ natthīti imamadhippāyaṃ dassento ‘‘garahitabbamevā’’tiādimāha. Bhaṇḍikanti puṭabhaṇḍikaṃ. Upamāpakkhe parisuddhatāya dhotaṃ, tathā adhotañca, upameyyapakkhe pana pasaṃsitabbaguṇatāya dhotaṃ parisuddhaṃ, tathā adhotañcāti attho. Tamatthanti garahitabbassa ceva garahaṇaṃ, pasaṃsitabbassa ca pasaṃsanaṃ.

383. “From a certain place” (`asukaṭṭhānato`) means from a certain existence (`asukabhavato`). “Have come” (`āgatā`) means have come here by way of rebirth. “And the place to go now” (`idāni gantabbaṭṭhānañca`) means the existence to be gone to in the future, also by way of rebirth. “From there” (`tato`) means from a past existence. “Rebirth again” (`puna upapattiṃ`) means rebirth again in the next existence, and from there rebirth again in the existence after that, meaning rebirth again and again. Regarding “For what reason should I blame?”: one who does not know things as they are might blame anything at all out of desire and hatred, but I am not like that. Since I know things as they are, for what reason should I blame all this? There is no reason to blame all this austerity. Showing this intention, he says, “It is indeed to be blamed…” and so on. “A bundle” (`bhaṇḍikaṃ`) means a wrapped bundle (`puṭabhaṇḍikaṃ`). On the side of the simile, “washed” (`dhotaṃ`) is because of purity, and likewise “unwashed” (`adhotañca`). On the side of the subject of comparison, however, the meaning is “washed and pure” (`dhotaṃ parisuddhaṃ`) because of having praiseworthy qualities, and likewise “unwashed” (`adhotañca`). “That meaning” (`tam atthaṃ`) means the blaming of what is to be blamed and the praising of what is to be praised.

384. Diṭṭhadhammikassa, samparāyikassa ca atthassa sādhanavasena pavattiyā garukattā na koci na sādhūti vadati. Pañcavidhaṃ veranti pāṇātipātādipañcavidhaveraṃ. Tañhi pañcavidhassa sīlassa paṭipakkhabhāvato, sattānaṃ verahetutāya ca ‘‘vera’’nti vuccati, tato eva ca taṃ na koci ‘‘sādhū’’ti vadati tathā diṭṭhadhammikādiatthānamasādhanato, sattānaṃ sādhubhāvassa dūsanato ca. Na nirundhitabbanti rūpaggahaṇe na nivāretabbaṃ. Dassanīyadassanattho hi cakkhupaṭilābhoti tesamadhippāyo. Ayameva nayo [Pg.350] sotādīsupi. Yadaggena tesaṃ pañcadvāre asaṃvaro sādhu, tadaggena tattha saṃvaro na sādhūti adhippāyo hotīti āha ‘‘puna…pe… asaṃvara’’nti.

384. Because it is weighty due to its function of accomplishing the benefit of this present life and the future life, no one says, “It is not good.” “The fivefold enmity” means the fivefold enmity beginning with the destruction of life. For it is called “enmity” (`vera`) because it is the opposite of the fivefold virtue and because it is a cause of enmity for beings. And for that very reason, no one says it is “good,” because it does not accomplish the benefits of the present life and so on, and because it corrupts the good state of beings. “It should not be restrained” means it should not be prevented in the grasping of a form. For their intention is that the acquisition of the eye is for the purpose of seeing what is to be seen. This same method applies to the ear and so on. The intention is: to the extent that for them non-restraint at the five doors is good, to that extent restraint there is not good. Thus he says, “Again… pe… non-restraint.”

Ayamettha aṭṭhakathāto aparo nayo – yaṃ te ekaccaṃ vadanti ‘‘sādhū’’ti te ‘‘eke samaṇabrāhmaṇā’’ti vuttā titthiyā yaṃ attakilamathānuyogādiṃ ‘‘sādhū’’ti vadanti, taṃ mayaṃ na ‘‘sādhū’’ti vadāma. Yaṃ te…pe… ‘‘na sādhū’’ti yaṃ pana te anavajjapaccayaparibhogaṃ, sunivatthasupārutādisammāpaṭipattiñca ‘‘na sādhū’’ti vadanti, taṃ mayaṃ ‘‘sādhū’’ti vadāmāti.

Herein is another method from the commentary: Regarding 'That which some say is good': those sectarians who are called 'certain ascetics and brahmins' say that the practice of self-mortification and the like is 'good'; that, we say is 'not good'. And regarding 'That which they... is not good': that which they say is 'not good'—namely, the blameless use of requisites and right practice such as being well-dressed and well-covered—that, we say is 'good'.

Iti yaṃ paravādamūlakaṃ catukkaṃ dassitaṃ, tadeva puna sakavādamūlakaṃ catukkaṃ katvā dassitanti viññāpetuṃ ‘‘eva’’ntiādi vuttaṃ. Yañhi kiñci kenaci samānaṃ, tenapi taṃ samānameva. Yañca kiñci kenaci asamānaṃ, tenapi taṃ asamānamevāti āha ‘‘samānāsamānata’’nti. Ettha ca samānatanti samānatāmattaṃ. Anavasesato hi pahātabbadhammānaṃ pahānaṃ, upasampādetabbadhammānaṃ upasampādanañca sakavādeva dissati, na paravāde. Tena vuttaṃ ‘‘tyāhaṃ upasaṅkamitvā evaṃ vadāmī’’tiādi. Sakavādaparavādānurūpaṃ vuttanayena pañcasīlādivaseneva attho veditabbo.

Thus, to make it known that the tetrad rooted in the doctrine of others, which has been shown, is presented again as that very tetrad made to be rooted in one's own doctrine, the words 'Thus,' etc., were spoken. Indeed, whatever is similar to something, by that it is also just similar. And whatever is dissimilar to something, by that it is also just dissimilar—thus he said, 'similarity and dissimilarity.' And herein, 'similarity' means merely the state of being similar. Indeed, the abandonment without remainder of states that should be abandoned, and the undertaking of states that should be undertaken, is seen only in one's own doctrine, not in the doctrine of others. Therefore, it was said, 'Having approached them, I speak thus,' etc. The meaning should be understood according to the method already stated, in conformity with one's own doctrine and the doctrine of others, by way of the five precepts and so on.

Samanuyuñjāpanakathāvaṇṇanā

Commentary on the Discourse of Cross-Examination

385. Antamiti āṇattiyaṃ pañcamīattanopadaṃ. Laddhiṃ pucchantoti ‘‘kiṃ samaṇo gotamo saṃkilesadhamme anavasesaṃ pahāya vattati, udāhu pare gaṇācariyā, ettha tāva attano laddhiṃ vadehī’’ti evaṃ paṭiññātaṃ siddhantaṃ pucchanto. Kāraṇaṃ pucchantoti ‘‘samaṇova gotamo saṃkilesadhamme anavasesaṃ pahāya vattatī’’ti vutte ‘‘kāraṇenapi etamatthaṃ gāhayā’’ti evaṃ hetuṃ pucchanto. Ubhayaṃ pucchantoti ‘‘idaṃ nāmettha kāraṇa’’nti kāraṇaṃ vatvā paṭiññāte atthe sādhiyamāne anvayato, byatirekato ca kāraṇaṃ samatthetuṃ sadisāsadisappabhedaṃ upamodāharaṇadvayaṃ pucchanto. Apica hetupamodāharaṇavasena tilakkhaṇasampattiyā yathāpaṭiññāte atthe sādhite sammadeva anu pacchā bhāsanto nigamentopi samanubhāsati nāmāti veditabbaṃ. ‘‘Upasaṃharitvā’’ti pāṭhaseso. ‘‘Kiṃ te’’tiādi upasaṃharaṇākāradassanaṃ[Pg.351]. Dutiyapadepīti ‘‘saṅghena vā saṅgha’’nti padepi. Vacanasesaṃ, upasaṃharaṇākārañca sandhāya ‘‘eseva nayo’’ti vuttaṃ.

385. The word `antaṃ` is a fifth case (pañcamī) middle voice (attanopada) suffix in the sense of a command. 'Asking about the doctrine' means asking about the declared conclusion thus: 'Does the ascetic Gotama practice having abandoned defiling states without remainder, or do other sectarian teachers? Herein, first state your own doctrine.' 'Asking for a reason' means, when it is said, 'The ascetic Gotama alone practices having abandoned defiling states without remainder,' asking for the cause thus: 'Establish this matter also by a reason.' 'Asking both' means, after stating the reason, when the declared point is being established, asking for the pair of simile and example, with the distinction of similar and dissimilar, in order to support the reason both positively and negatively. Furthermore, it should be known that when the declared point has been established with the three characteristics by way of reason, simile, and example, one who speaks correctly afterwards, even when concluding, is called one who speaks in accordance. 'Having summarized' is the remainder of the text. The words 'Kiṃ te', etc., show the manner of summarizing. As for 'in the second phrase': also in the phrase 'saṅghena vā saṅghaṃ'. With reference to the remainder of the sentence and the manner of summarizing, it was said, 'This is the same method'.

Tamatthanti taṃ pahātabbadhammānaṃ anavasesaṃ pahāya vattanasaṅkhātaṃ, samādātabbadhammānaṃ anavasesaṃ samādāya vattanasaṅkhātañca atthaṃ. Yojetvāti akusalādipadehi yojetvā. Akosallasambhūtādiatthena akusalā ceva tatoyeva akusalāti ca saṅkhātā, saṅkhātasaddo cettha ñātattho, koṭṭhāsattho ca yujjatīti āha ‘‘ñātā, koṭṭhāsaṃ vā katvā ṭhapitā’’ti, purimena cettha padena ekantākusale vadati, pacchimena taṃ sahagate, tappaṭipakkhiye ca. Evañhi koṭṭhāsakaraṇena ṭhapanaṃ upapannaṃ hoti. Akusalapakkhikabhāvena hi vavatthāpanaṃ koṭṭhāsakaraṇaṃ. Avajjasaddo dosattho gārayhapariyāyattā, a-saddassa ca tabbhāvavuttitoti āha ‘‘sadosā’’ti. Ariyā nāma niddosā. Ime pana akusalā kathañcipi niddosā na hontīti niddosaṭṭhena ariyā bhavituṃ nālaṃ asamatthā.

'That meaning' refers to the meaning designated as the practice of abandoning without remainder those things that should be abandoned, and designated as the practice of undertaking without remainder those things that should be undertaken. 'Having connected' means having connected with terms such as 'unwholesome'. Because of the meaning 'arisen from unskillfulness', etc., they are both unwholesome and for that very reason are also designated as 'unwholesome'. And here the word `saṅkhāta` is suitable in the meaning of 'known' and 'division'. Thus, he said: 'known, or established by making a division'. And here, by the former term he speaks of what is exclusively unwholesome, and by the latter, of what is associated with it and what is its counterpart. For in this way, the establishing by making a division is appropriate. Indeed, determination by being on the side of the unwholesome is the making of a division. The word `avajja` has the meaning of 'fault' because it is a synonym for 'censurable'. Therefore, he said 'faulty' (`sadosā`). The noble ones are faultless. But these unwholesome things are in no way faultless; therefore, in the sense of being faultless, they are not able, not capable, of being noble.

386-392. ‘‘Ya’’nti etaṃ kāraṇe paccattavacananti dasseti ‘‘yenā’’ti iminā. Yaṃ vā panāti asambhāvanāvacanametaṃ, yaṃ vā pana kiñcīti attho. Pahāya vattantīti ca atthavasā puthuvacanavipariṇāmoti vuttaṃ ‘‘yaṃ vā taṃ vā appamattakaṃ pahāya vattantī’’ti. Gaṇācariyā cettha pūraṇamakkhaliādayo. Satthupabhavattā saṅghassa saṅghasampattiyāpi satthusampatti vibhāvīyatīti āha ‘‘saṅgha…pe… siddhito’’ti, sā pana pasaṃsā pasādahetukāti pasādamukhena taṃ dassetuṃ ‘‘pasīdamānāpī’’tiādi vuttaṃ. Tattha sampiṇḍanatthena pi-saddena appasīdamānāpi evameva na pasīdantīti sampiṇḍeti. Yathā hi anvayato satthusampattiyā sāvakesu, sāvakasampattiyā ca satthari pasādo samuccīyati, evaṃ byatirekato satthuvipattiyā sāvakesu, sāvakavipattiyā ca satthariappasādoti daṭṭhabbaṃ. ‘‘Tathā hī’’tiādi tabbivaraṇaṃ. Sarīrasampattinti rūpasampattiṃ, rūpakāyapāripūrinti attho. Rūpappamāṇe satte sandhāya idaṃ vuttaṃ, ‘‘dhammadesanaṃ vā sutvā’’ti idantu ghosappamāṇe, dhammappamāṇe ca, ‘‘bhikkhūnaṃ panācāragocara’’ntiādiṃ pana dhammappamāṇe, lūkhappamāṇe ca. Ācāragocarādīhi dhammo, sammāpaṭipattiyā lūkho ca hoti[Pg.352]. Tasmā ‘‘bhavanti vattāro’’ti paṭhamapade rūpappamāṇā, ghosappamāṇā, dhammappamāṇā ca, dutiyapade dhammappamāṇāva yojetabbā. Kīvarūpoti kittakajātiko. Yā saṅghassa pasaṃsāti ānetvā sambandho, ayameva vā pāṭho.

This word `yaṃ` is a nominative singular in the sense of 'reason'; this he shows with the word `yena`. The phrase `yaṃ vā pana` is an expression of disparagement, meaning 'whatever little there may be'. And `pahāya vattanti` is a change to the plural due to the sense; thus it was said, 'abandoning whatever little there may be'. And here, the sectarian teachers are Pūraṇa, Makkhali, and others. Because the Sangha originates from the Teacher, the accomplishment of the Teacher is also made manifest by the accomplishment of the Sangha; therefore, he said, 'the Sangha... from the establishment'. But that praise has faith as its cause; therefore, to show that through the entry point of faith, the words `pasīdamānāpi`, etc., were said. Therein, by the word `pi` in the sense of inclusion, it also includes those who are not inspired. For just as, by positive correlation, faith is accumulated in the disciples through the Teacher's accomplishment and in the Teacher through the disciples' accomplishment, so too, by negative correlation, it should be understood that lack of faith arises in the disciples through the Teacher's failure and in the Teacher through the disciples' failure. The words `Tathā hi`, etc., are the explanation of that. `Sarīrasampatti` means accomplishment of form; the meaning is the perfection of the physical form. This was said with reference to beings who take form as their standard. But the phrase `dhammadesanaṃ vā sutvā` was said with reference to those who take sound as their standard and those who take the Dhamma as their standard. And the phrase `bhikkhūnaṃ panācāragocara`, etc., was said with reference to those who take the Dhamma as their standard and those who take austerity as their standard. Through conduct, resort, etc., there is the practice of Dhamma, and through right practice, there is austerity. Therefore, in the first phrase, `bhavanti vattāro`, those who take form, sound, and the Dhamma as their standard should be connected. In the second phrase, only those who take the Dhamma as their standard should be connected. `Kīvarūpo` means 'of what kind'. The connection should be made by supplying 'What is the praise of the Sangha?'; or, this is simply the reading.

Tattha yā buddhānaṃ, buddhasāvakānameva ca pāsaṃsatā, aññesañca tadabhāvo jotito, taṃ viratippahānasaṃvaruddesavasena nīharitvā dassento ‘‘ayamadhippāyo’’tiādimāha. Tattha setughātaviratiyā ariyamaggasampayuttattā ‘‘sabbena sabbaṃ natthī’’ti vuttaṃ. Aṭṭhasamāpattivasena vikkhambhanappahānamattaṃ, vipassanāmattavasena tadaṅgappahānamattanti yathālābhaṃ yojetabbaṃ. Vipassanāmattavasenāti ca ‘‘anicca’’nti vā ‘‘dukkha’’nti vā vividhaṃ dassanamattavasena, na pana nāmarūpavavatthānapaccayapariggaṇhanapubbakaṃ lakkhaṇattayaṃ āropetvā saṅkhārānaṃ sammasanavasena. Nāmarūpaparicchedo, hi anattānupassanā ca bāhirakānaṃ natthi. Itarāni samucchedapaṭippassaddhinissaraṇappahānāni tīṇi sabbena sabbaṃ natthi maggaphalanibbānattā. Lokiyapañcasīlato añño sabbopi sīlasaṃvaro, ‘‘khamo hoti sītassa uṇhassā’’tiādinā (ma. ni. 1.24; 3.159; a. ni. 4.114) vutto suparisuddho khantisaṃvaro, ‘‘paññāyete pidhiyyare’’tiādinā (su. ni. 1041; cūḷani. 60) vutto kilesānaṃ samucchedako maggañāṇasaṅkhāto ñāṇasaṃvaro, manacchaṭṭhānaṃ indriyānaṃ pidahanavasena pavatto suparisuddho indriyasaṃvaro, ‘‘anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāyā’’tiādinā (dī. ni. 2.403; ma. ni. 1.135; saṃ. ni. 5.8; vibha. 205) vutto sammappadhānasaṅkhāto vīriyasaṃvaroti imaṃ saṃvarapañcakaṃ sandhāya ‘‘sesaṃ sabbena sabbaṃ natthī’’ti vuttaṃ.

Herein, the praiseworthiness of the Buddhas and the disciples of the Buddhas, and the absence of such in others, is illuminated; the commentator, wishing to show this by extracting it through the brief exposition of abstinence, abandonment, and restraint, said, “This is the intention,” and so on. Herein, regarding the abstinence from destroying a bridge, because it is associated with the noble path, it is said, “It is entirely non-existent.” The mere abandonment by suppression through the eight attainments, and the mere abandonment of the part-for-part through mere insight, should be connected as is appropriate. And by “by means of mere insight,” it is meant through the mere seeing in various ways such as “impermanent” or “suffering,” but not by means of thoroughly investigating formations after having first determined name-and-form and grasped their conditions, and then superimposed the three characteristics. For, the determination of name-and-form and the contemplation of non-self do not exist for outsiders. The other three abandonments—by eradication, by tranquillization, and by escape—are entirely non-existent because they are the path, fruition, and Nibbāna. It is with reference to this pentad of restraint—any and all restraint of virtue other than the worldly five precepts; the completely pure restraint of patience, spoken of in the passage beginning, “one is tolerant of cold and heat”; the restraint of knowledge, called path-knowledge, which eradicates defilements, spoken of in the passage beginning, “these are blocked by wisdom”; the completely pure restraint of the faculties, which proceeds by way of closing the six faculties which have mind as the sixth; and the restraint of energy, called right exertion, spoken of in the passage beginning, “for the non-arising of unarisen evil, unwholesome states”—that it is said, “The rest is entirely non-existent.”

‘‘Pañca kho panime pātimokkhuddesā’’tiādinā yathāvuttasīlasseva puna gahaṇaṃ sāsane sīlassa bahubhāvaṃ dassetvā tadekadese eva paresaṃ avaṭṭhānadassanatthaṃ. ‘‘Uposathuddesā’’ti adhunā pāṭho. Paññāyatīti patiṭṭhitabhāvena pākaṭo hoti, tasmā mayā hi…pe… natthīti yojetabbaṃ. Sīhanādanti seṭṭhanādaṃ, abhītanādaṃ kenaci appaṭivattiyavādaṃ. Yaṃ pana vadanti –

The restatement of the very virtue as was stated, in the passage beginning, “Now, these five recitations of the Pātimokkha,” is for the purpose of showing the abundance of virtue in the Dispensation, and to show that others are established merely in a fraction of it. The current reading is “recitations of the Uposatha.” Paññāyati means it becomes manifest by way of being established; therefore, it should be connected as: “by me… and so on… there is not.” A “lion’s roar” means a supreme utterance, a fearless utterance, a teaching that cannot be refuted by anyone. But what they say is—

‘‘Uttarasmiṃ [Pg.353] pade byaggha-puṅgavosabhakuñjara;

Sīhasaddūlanāgādyā, pume seṭṭhatthagocarā’’ti.

“The words byaggha (tiger), puṅgava (bull), usabha (ox), kuñjara (elephant), sīha (lion), saddūla (leopard), nāga (great being), and so on, when they are the latter member of a compound and in the masculine gender, have ‘foremost’ as their sphere of meaning.”

Taṃ yebhuyyavasenāti daṭṭhabbaṃ.

That should be understood as being so for the most part.

Ariyaaṭṭhaṅgikamaggavaṇṇanā

The Exposition of the Noble Eightfold Path

393. ‘‘Ayaṃ pana yathāvutto mama vādo aviparītova, tassevaṃ aviparītabhāvo imaṃ maggaṃ paṭipajjitvā aparappaccayato jānitabbo’’ti evaṃ aviparītabhāvāvabodhanatthaṃ. Pāḷiyaṃ ‘‘atthi kassapā’’tiādīsu ayaṃ yojanā – yaṃ maggaṃ paṭipanno sāmaṃyeva attapaccakkhato evaṃ ñassati dakkhati ‘‘samaṇo gotamo vadanto yuttapattakāle tathabhāvato bhūtaṃ, ekaṃsena hitāvahabhāvato atthaṃ, dhammato anapetattā dhammaṃ, vinayayogato, paresañca vinayanato vinayaṃ vadatī’’ti, so mayā sayaṃ abhiññā sacchikatvā pavedito sakalavaṭṭadukkhanissaraṇabhūto atthi kassapa maggo, tassa ca adhigamūpāyabhūtā pubbabhāgapaṭipadāti, tena ‘‘samaṇo gotamo ime dhamme anavasesaṃ pahāya vattatī’’tiādi nayappavatto vādo kenaci asampakampito yathābhūta sīhanādoti dasseti. Dakkhatīti cettha ssati-saddena padasiddhi ‘‘yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ karissatī’’tiādīsu viya.

393. Moreover, this doctrine of mine, as has been stated, is indeed not distorted. Its non-distorted nature should be known without reliance on another after having attained this path. This is for the purpose of realizing its non-distorted nature. In the Pāḷi, in the passages beginning with 'Atthi, Kassapa,' this is the construction: A person who has entered upon the path will know and see for themselves through direct personal experience thus: 'When the ascetic Gotama speaks at a suitable time, he speaks what is true because it is so; he speaks what is beneficial because it is unequivocally conducive to welfare; he speaks the Dhamma because it is not devoid of its nature as Dhamma; he speaks the Vinaya because it is connected with discipline and for the disciplining of others.' That path, Kassapa, which was made known by me after having known it myself with higher knowledge and having realized it directly, which is the escape from all the suffering of the cycle of existence, exists. And the preliminary practice, which is the means for its attainment, also exists. By this, the Blessed One shows that the doctrine which proceeds in the manner of 'The ascetic Gotama lives having abandoned these states without remainder,' and so on, is an unshaken, truthful lion’s roar. Herein, in the word 'dakkhati' (will see), the completion of the word by the suffix 'ssati' should be understood, as in the passages such as 'Wherein a disciple will know, or will see, or will bear witness to such a thing.'

‘‘Evametaṃ yathābhūtaṃ sammappaññāya passatī’’tiādi suttapadesu (a. ni. 3.134) viya ca maggañca paṭipadañca ekato katvā dassento. ‘‘Ayamevā’’ti sāvadhāraṇavacanaṃ maggassa puthubhāvapaṭikkhepatthaṃ, sabbaariyasādhāraṇabhāvadassanatthaṃ, sāsane pākaṭabhāvadassanatthañca. Tenāha ‘‘ekāyano ayaṃ bhikkhave maggo sattānaṃ visuddhiyā’’ti (dī. ni. 2.373; ma. ni. 1.106; saṃ. ni. 5.367, 384).

And, as in the sutta passages beginning with, 'One sees this as it really is with right wisdom,' wishing to show the path and the practice together. The emphatic statement, 'This very one,' is for the purpose of rejecting the multiplicity of the path, for showing its nature of being common to all noble ones, and for showing its nature of being manifest in the teaching. Therefore, He said: 'This is the one-way path, O monks, for the purification of beings.'

‘‘Eseva maggo natthañño, dassanassa visuddhiyā’’ti, (dha. pa. 274) –

This very path, there is no other for the purification of vision.

‘‘Ekāyanaṃ [Pg.354] jātikhayantadassī,Maggaṃ pajānāti hitānukampī;

Etena maggena atariṃ su pubbe,Tarissanti ye ca taranti ogha’’nti. (saṃ. ni. 5.384, 409;

cūḷani. 107, 211;

netti. 170) ca –

The seer of the end of birth, the one compassionate for welfare, knows the one-way path. By this path they crossed over in the past, and they who will cross, and they who are crossing the flood.

Sabbesu ceva suttapadesesu, abhidhammapadesesu (vibha. 355) ca ekovāyaṃ maggo pākaṭoti.

In all the sutta passages and in the Abhidhamma passages, this one and only path is manifest.

Tapopakkamakathāvaṇṇanā

The Explanation of the Account of Ascetic Practice

394. Tapoyeva upakkamitabbato, ārabhitabbato tapopakkamāti āha ‘‘tapārambhā’’ti, ārambhanañcettha tapakaraṇamevāti dasseti ‘‘tapokammānī’’ti iminā. Samaṇakammasaṅkhātāti samaṇehi kattabbakammasaññitā. Brāhmaṇakammasaṅkhātāti etthāpi eseva nayo. Niccoloti nissaṭṭhacolo sabbena sabbaṃ paṭikkhittacolo. Celaṃ, coloti ca pariyāyavacanaṃ. Koci chinnabhinnapaṭapilotikadharopi dasantayuttassa vatthassa abhāvato ‘‘niccolo’’ti vattabbataṃ labheyyāti taṃ nivattetuṃ ‘‘naggo’’ti vuttaṃ, naggiyavatasamādānena sabbathā naggoti attho. Lokiyakulaputtācāravirahitatāva vissaṭṭhācāratāti dasseti ‘‘uccārakammādīsū’’tiādinā. Kathaṃ virahitoti āha ‘‘ṭhitakovā’’tiādi, idañca nidassanamattaṃ vamitvā mukhavikkhālanādiācārassapi tena vissaṭṭhattā. Apalikhatīti udakena adhovanato apalihati. So kira daṇḍakaṃ ‘‘satto’’ti paññapeti, tasmā taṃ paṭipadaṃ pūrento evaṃ karotīti vuttaṃ ‘‘uccāraṃ vā’’tiādi. Tattha apalikhatīti apakasati.

394. Austerity itself, because it is to be undertaken and initiated, is called 'ascetic practice' (tapopakkama); therefore, the commentator says 'beginning with austerity' (tapārambhā). And here, the undertaking is precisely the performance of austerity; this he shows with the text 'acts of austerity' (tapokammānī). 'Termed as the work of ascetics' (Samaṇakammasaṅkhātā) means known as the work to be done by ascetics. In the term 'termed as the work of brahmins' (Brāhmaṇakammasaṅkhātā) also, this same method should be known. 'Devoid of clothing' (niccolo) means one who has discarded clothing, one who has completely rejected clothing. Cela and colo are synonyms. Lest someone wearing a cut, torn, and faded cloth might be called 'devoid of clothing' (niccolo) due to the absence of a cloth with a fringe, to prevent that, it is said 'naked' (naggo). The meaning is: by undertaking the vow of nakedness, he is in every way naked. The state of being devoid of the conduct of worldly sons of good family is itself the state of having unrestrained conduct; this he shows with the text beginning with 'in actions like defecation, etc.' (uccārakammādīsū). How is he devoid? The commentator says the words beginning with 'standing' (ṭhitako vā). And this is merely an indication, because even the conduct of rinsing the mouth, etc., after vomiting has been abandoned by him. Apalikhati means: because of not washing with water, he licks. He, it is said, designates a stick as a 'sentient being'; therefore, fulfilling that practice, he acts thus. Therefore, the commentator said the words beginning with 'defecation' (uccāraṃ vā). Therein, apalikhati means he scrapes off.

‘‘Ehi bhadanto’’ti vutte upagamanasaṅkhāto vidhi ehibhaddanto, taṃ caratīti ehibhaddantiko, ruḷhisaddena cettha taddhitasiddhi yathā ‘‘ehipassiko’’ti, (ma. ni. 1.74) tappaṭikkhepena naehibhaddantiko, tadevatthaṃ dasseti ‘‘bhikkhāgahaṇattha’’ntiādinā. Na etīti na āgacchati. Evaṃ natiṭṭhabhaddantikoti etthāpi. Samaṇena nāma sayaṃvacanakareneva bhavitabbaṃ, na paravacanakarenāti adhippāyena tadubhayampi…pe… na karoti. Puretaranti taṃ ṭhānaṃ attanā upagamanato paṭhamataraṃ, taṃ kira so ‘‘bhikkhunā nāma yādicchakī [Pg.355] eva bhikkhā gahetabbā’’ti adhippāyena na gaṇhāti. Uddissakataṃ pana ‘‘mama nimittabhāvena bahū khuddakā pāṇā saṅghāṭamāpāditā’’ti adhippāyena nādhivāseti. Nimantanampi ‘‘evaṃ tesaṃ vacanaṃ kataṃ bhavissatī’’ti adhippāyena na sādiyati. Kumbhīti pakkabhikkhāpakkhittakumbho. Ukkhalīti bhikkhāpacanakumbho. Pacchīti bhikkhāpakkhittapiṭakaṃ. Tatopīti kumbhīkaḷopitopi. Kumbhīādīsupi so sattasaññīti āha ‘‘kumbhīkaḷopiyo’’tiādi. ‘‘Ayaṃ ma’’ntiādīsupi eseva nayo. Antaranti ubhinnamantarāḷaṃ.

When 'Come, venerable sir' (ehi bhadanto) is said, the procedure known as approaching is called ehibhaddanto; one who practices that is an ehibhaddantiko. And here, the formation of the derivative is by conventional usage, just as in ehipassiko. By its negation, he is a naehibhaddantiko; the commentator shows that very meaning with the words beginning with 'for the purpose of receiving alms'. 'He does not come' (na eti) means he does not arrive. Thus it should be understood here in natiṭṭhabhaddantiko as well. With the intention that 'An ascetic should indeed act according to his own word, not according to the word of another,' he does not do both... and so on... 'Earlier' (puretaraṃ) means earlier than his own approach to that place. He, it is said, does not accept it with the intention that 'An ascetic should accept only such alms as he wishes.' But as for what is made specifically for him, he does not consent, with the intention that 'On my account, many small living beings have been brought to destruction.' An invitation also he does not approve, with the intention that 'Thus their word will have been done.' Kumbhī is a pot into which cooked almsfood has been placed. Ukkhalī is a pot for cooking almsfood. Pacchī is a basket into which almsfood has been placed. 'Even from that' (tatopi) means even from a food pot, a cooking pot, or a basket. In pots and so on also, he has the perception of a sentient being; therefore, the commentator says the words beginning with 'kumbhīkaḷopiyo'. In the words beginning with 'Ayaṃ maṃ' also, this same method should be understood. 'Between' (antaraṃ) means the space between two.

Kabaḷantarāyoti ālopassa antarāyo. Etthāpi so sattasaññī. Purisantaragatāyāti purisasamīpagatāya. Ratiantarāyoti kāmaratiyā antarāyo. Gāmasabhāgādivasena saṅgamma kittenti etissāti saṃkitti. Tathā saṃhaṭataṇḍulādisañcayo tena katabhattamidhādhippetanti vuttaṃ ‘‘saṃkittetvā katabhattesū’’ti. Majjhimanikāye mahāsīhanādasuttantaṭīkāyaṃ pana ācariyeneva evaṃ vuttaṃ ‘‘saṃkittayanti etāyāti saṃkitti, gāmavāsīhi samudāyavasena kiriyamānakiriyā, ettha pana bhattasaṃkitti adhippetāti āha ‘saṃkittetvā katabhattesū’ti’’. Idaṃ pana tassa ukkaṭṭhapaṭipadāti dasseti ‘‘ukkaṭṭho’’tiādinā. Yathā cettha, evaṃ ‘‘naehibhaddantiko’’tiādīsupi ukkaṭṭhapaṭipadādassanaṃ veditabbaṃ. Sāsaddo sunakhapariyāyo. Tassāti sunakhassa. Tatthāti tasmiṃ ṭhāne. Samūhasamūhacārinīti saṅghasaṅghacārinī. Manussāti veyyāvaccakaramanussā.

'Obstacle to a morsel' (kabaḷantarāyo) means an obstacle to a mouthful of food. Here too, he has the perception of a sentient being. 'Purisantaragatāya' means of a woman who has gone near a man. 'Obstacle to pleasure' (ratiantarāyo) means an obstacle to sensual pleasure. 'By way of village consensus, etc., having gathered, they announce for this almsfood, thus it is saṃkitti (a collection).' Similarly, a collection of gathered rice, etc., and a meal made with that is intended here; therefore, it is said 'in meals made after announcing a collection' (saṃkittetvā katabhattesū). But in the sub-commentary to the Mahāsīhanāda Sutta in the Majjhima Nikāya, it was said by the commentator himself in this way: 'They announce by means of it, thus it is saṃkitti; it is an action done by the villagers by way of collection. But here, the announcement of a meal is intended; therefore, he says "in meals made after announcing a collection".' But this is his supreme practice; this he shows with the words beginning with 'supreme' (ukkaṭṭho). And just as here, so also in the words beginning with 'naehibhaddantiko', the showing of the supreme practice should be understood. The word sā is a synonym for dog. 'Tassa' means of a dog. 'Tattha' means in that place. 'Samūhasamūhacārinī' means wandering in group after group. 'Manussā' means people who perform services.

Sovīrakanti kañjikaṃ. ‘‘Loṇasovīraka’’nti keci, tadayuttameva, ‘‘sabbasassasambhārehi kata’’nti vuttattā. Loṇasovīrakañhi sabbamacchamaṃsapupphaphalādisambhārakataṃ. Surāpānamevāti majjalakkhaṇappattāya surāya pānameva. Merayampettha saṅgahitaṃ lakkhaṇahārena, ekasesanayena vā. Sabbesupīti sāvajjānavajjesupi kañjikasurādīsu. Ekāgārameva bhikkhācariyāya upagacchatīti ekāgāriko. Nivattatīti paccāgacchati, sati bhikkhālābhe taduttari na gacchatīti vuttaṃ hoti. Ekālopeneva vattatīti ekālopiko. Dīyati etāyāti datti, dvattiālopamattaggāhi khuddakaṃ bhikkhādānabhājanaṃ. Tenāha ‘‘khuddakapātī’’ti. Aggabhikkhanti anāmaṭṭhabhikkhaṃ, samābhisaṅkhatatāya vā uttamabhikkhaṃ. Abhuñjanavasena eko [Pg.356] ho etassāti ekāhiko, āhāro, taṃ āhāraṃ āhāretīti attho. So pana atthato ekadivasalaṅghakoti vuttaṃ ‘‘ekadivasantarika’’nti. Esa nayo ‘‘dvāhika’’ntiādīsupi. Apica ekāhaṃ abhuñjitvā ekāhaṃ bhuñjanaṃ, ekāhavāro vā ekāhikaṃ. Dvīhaṃ abhuñjitvā dvīhaṃ bhuñjanaṃ, dvīhavāro vā dvāhikaṃ. Sesadvayepi ayaṃ nayo. Ukkaṭṭho hi pariyāyabhattabhojaniko dvīhaṃ abhuñjitvā ekāhameva bhuñjati. Evaṃ sesadvayepi. Majjhimāgamaṭīkāyaṃ pana ‘‘ekāhaṃ antarabhūtaṃ etassa atthīti ekāhikaṃ. Sesapadesupi esa nayo’’ti vuttaṃ. ‘‘Therā bhikkhū bhikkhuniyo ovadanti pariyāyenā’’tiādīsu viya vārattho pariyāya saddo. Ekāhavārenāti ekāhikavārena. ‘‘Ekāhika’’ntiādinā vuttavidhimeva paṭipāṭiyā pavattabhāvena dassetuṃ pāḷiyaṃ ‘‘iti evarūpa’’ntiādi vuttanti daṭṭhabbaṃ.

‘Sovīraka’ means rice gruel. Some say it means ‘loṇasovīraka’ (a medicinal liquid); that is indeed unsuitable, because it is said to be ‘made with all kinds of grain ingredients’. Indeed, loṇasovīraka is made with ingredients of all kinds of fish, meat, flowers, fruits, and so on. ‘Surāpāna’ is simply the drinking of liquor that has reached the characteristic of intoxication. Herein, ‘meraya’ is also included by the lakkhaṇahāra method, or by the ekasesa method. ‘In all cases’ means in all cases—whether blameworthy or blameless—such as rice gruel, liquor, and so on. Because he approaches only one house for his alms-round, he is called ‘ekāgārika’ (one who goes to one house). ‘He turns back’ means he returns; it is said that if he obtains alms, he does not go beyond that. Because he subsists on only one mouthful, he is called ‘ekālopika’ (one who eats one mouthful). It is given with this, thus it is a ‘datti’; it is a small alms-giving vessel that holds only the measure of two or three mouthfuls. Therefore, the commentator said ‘a small bowl’. ‘Aggabhikkhaṃ’ means untouched alms, or, because of being well-prepared, the best alms. By way of not eating, there is one day for this, thus it is ‘ekāhika’ food; he partakes of that food—this is the meaning. Furthermore, that food, in meaning, is food that skips one day; therefore, it is said by the commentator as ‘with a one-day interval’. This method also applies to ‘dvāhika’ (two-day), and so on. Moreover, not eating for one day and then eating for one day, or eating on a one-day turn, is ‘ekāhikaṃ’. Not eating for two days and then eating for two days, or eating on a two-day turn, is ‘dvāhikaṃ’. This method also applies to the remaining two cases. Indeed, the excellent practitioner of eating by turns, having not eaten for two days, eats on only one day. Thus it is for the remaining two cases as well. But in the Subcommentary to the Majjhima Nikāya it is said: ‘For this, there is an interval of one day, therefore it is called ‘ekāhikaṃ’. This method should be seen in the remaining terms as well.’ As in passages such as ‘The elder monks advise the nuns by turns’, the word ‘pariyāya’ has the meaning of ‘turn’. ‘By a one-day turn’ means by an ‘ekāhika’ turn. It should be understood that in the Pāḷi, the passage ‘thus of such a kind’, etc., was spoken in order to show the very method mentioned by ‘ekāhika’, etc., as occurring in sequence.

395. Sāmāko nāma godhumo. Sayaṃjātā vīhijātīti aropimavīhijāti. Yadeva ‘‘vīhī’’ti vadanti. Likhitvāti kasitvā. Silesopīti kaṇikārādirukkhaniyyāsopi. Kuṇḍakanti tanutaraṃ taṇḍulasakalaṃ, taṇḍulakhaṇḍakanti attho. Odanena kataṃ kañjiyaṃ odanakañjiyaṃ. ‘‘Vāsitakena piññākena nahāyeyyā’’tiādīsu (pāci. 1203) viya piññāka saddo tilapiṭṭhapariyāyo. Yathāha ‘‘piññākaṃ nāma tilapiṭṭhaṃ vuccatī’’ti. ‘‘Taruṇakadalikkhandhameva piññāka’’nti keci, na gahetabbametaṃ katthacipi tathā avacanato.

395. ‘Sāmāka’ is the name for godhuma (wheat). ‘A self-grown rice species’ means an uncultivated rice species, which is what the commentators call ‘rice’. ‘Likhitvā’ means ‘having scraped’. ‘Sileso’ also means the resin of trees such as the kaṇikāra. ‘Kuṇḍaka’ means a very fine rice fragment; the meaning is ‘broken rice’. ‘Odanakañjiyaṃ’ is gruel made with cooked rice. As in passages such as ‘one should bathe with perfumed oil-cake’, the word ‘piññāka’ is a synonym for sesame paste. As it is said: ‘Piññāka is the name for sesame paste’. Some say, ‘Piññāka is just the tender trunk of a banana tree’; this should not be accepted, because it is not stated thus anywhere.

396. Saṇehi saṇavākehi nibbattitāni sāṇāni, aññehi missakāni sāṇāni eva masāṇāni niruttinayena, na chacīvarapariyāpannāni bhaṅgāni. Keci pana ‘‘masāṇāni nāma coḷavisesānīti parikappetvā massakacoḷānī’’ti paṭhanti, tadayuttameva porāṇehi tathā avuttattā. Erakatiṇādīnīti ettha ādisaddena akkamakacikadalivākādīnaṃ saṅgaho, erakādīhi katāni hi chavāni lāmakāni dussānīti vattabbataṃ labhanti. Chavasaddo hettha hīnavācako, purimavikappe pana matasarīravācako. Chaḍḍitanantakānīti chaḍḍitapilotikāni. Ajinassedanti ajinaṃ, pakatiajinamigacammaṃ, tadeva majjhe phālitakañce, ajinassa khipaṃ phālitamupaḍḍhanti ajinakkhipaṃ[Pg.357]. ‘‘Sakhurakantipi vadantī’’ti (ma. ni. aṭṭha. 1.155) papañcasūdaniyaṃ vuttaṃ, dvinnaṃ tiṇṇaṃ vā samuditañce, ajinakkhipanti tesamadhippāyo. Vinayasaṃvaṇṇanāsu pana ‘‘ajinameva abhedato ajinakkhipa’’nti vuttaṃ. Kanditvāti ujjavujjavena kanditvā. ‘‘Ganthetvā’’tipi pāṭho, vaṭṭetvā bandhitvāti attho. Evañhi phalakacīre nidassanaṃ upapannaṃ hoti. Yaṃ sandhāya vuttanti ajitavādassa paṭikiṭṭhatarabhāve upamādassanatthaṃ yadeva kesakambalaṃ sandhāya aṅguttarāgame (a. ni. 3.138) vuttaṃ.

396. ‘Sāṇāni’ are cloths produced from hemp and hemp fibers. Hemp cloths mixed with other fibers are ‘masāṇāni’ by way of etymology; they are not the ‘bhaṅga’ cloths included among the six kinds of robes. But some, having conjectured, ‘Masāṇāni is the name for a special kind of cloth’, recite it as ‘massakacoḷāni’. That is indeed unsuitable, because it was not stated thus by the ancients. Herein, regarding ‘eraka-grass, etc.’, by the word ‘etc.’ there is the inclusion of akkama, kacika, banana bark, and so on. Indeed, cloths made from eraka-grass and so on are designated as ‘chavāni’, that is, inferior cloths. Here, the word ‘chava’ denotes inferiority, but in a previous explanation, it denoted a corpse. ‘Chaḍḍitanantakāni’ means discarded rags. ‘Of an ajina’: an ajina is the natural hide of an ajina-deer. If that very hide is split in the middle, it is called ‘ajinakkhipaṃ’ because it is a split half-piece of an ajina-hide. In the Papañcasūdanī it is said: ‘They also say ‘with hooves’’. If it is a combination of two or three hides, it is called ‘ajinakkhipaṃ’; this is their intention. Furthermore, in the Vinaya Commentaries it is said: ‘An ajina-hide itself, without being divided, is called ‘ajinakkhipaṃ’’. ‘Kanditvā’ means having pulled it straight. There is also the reading ‘ganthetvā’; the meaning is having rolled and bound it. This makes the example of the bark-cloth garment fitting. ‘With reference to what was it said?’: It was said with reference to that very hair-blanket in the Aṅguttara Nikāya, for the purpose of showing a simile for the extremely contemptible nature of Ajita’s doctrine.

Tantāvutānīti tantaṃ pasāretvā vītāni. Paṭikiṭṭhoti hīno. Kasmāti vuttaṃ ‘‘kesakambalo’’tiādi. Pāḷiyaṃ ubbhaṭṭhako’’ti etassa ‘‘uddhaṃ ṭhitako’’ti attho majjhimāgamaṭṭhakathāyaṃ mahāsīhanādasuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 1.215) vutto. Ubbhasaddo hi upariatthe nepātiko yathā ‘‘ubbhajāṇumaṇḍala’’nti. Anekaparimāṇā, hi nipātā, anekatthā ca.

‘Tantāvutāni’ means: having spread out the threads, they are woven. ‘Paṭikiṭṭho’ means inferior. Because the question ‘Why is it inferior?’ arises, the commentator said, ‘a hair-blanket,’ etc. In the Pāḷi, for the word ‘ubbhaṭṭhako’, the meaning ‘standing on tiptoe’ is given in the Majjhima Nikāya Commentary, in the explanation of the Mahāsīhanāda Sutta. Indeed, the word ‘ubbha’ is a particle occurring in the sense of ‘above’, as in ‘ubbhajāṇumaṇḍalaṃ’. Indeed, particles are numerous and have many meanings.

Micchāvāyāmavaseneva ukkuṭikavatānuyogoti āha ‘‘ukkuṭikavīriyaṃ anuyutto’’ti. Na kevalaṃ nisinnoyeva ukkuṭiko, atha kho gacchantopi…pe… gacchati. Ayakaṇṭaketi ayomayakaṇṭake. Pakatikaṇṭaketi salākakaṇṭake. Uccabhūmiyaṃ thaṇḍilasaddoti vuttaṃ ‘‘ucce bhūmiṭṭhāne’’ti. Ayaṃ aṭṭhakathāto aparo nayo – thaṇḍilanti samāpakatibhūmi vuccati ‘‘patthaṇḍile pāturahosī’’tiādīsu viya. Amarakosepi hi nighaṇṭusatthe vuttaṃ ‘‘vedī parikkhatā bhūmi, same thaṇḍilaṃ cāture’’ti (sattarasamavagge 18 gāthāyaṃ) tasmā thaṇḍile anantarahitāya pakatibhūmiyaṃ seyyampi kappetīti attho. Yaṃ sandhāya tattheva nighaṇṭusatthe vuttaṃ ‘‘yo thaṇḍile vata vasā, sete thaṇḍilasāyi so’’ti (sattarasamavagge 44 gāthāyaṃ) rajo eva jallaṃ malīnaṃ rajojallaṃ. Tena vuttaṃ ‘‘sarīra’’ntiādi. Laddhaṃ āsananti nisīdituṃ yathāladdhamāsanaṃ. Akopetvāti aññattha anupagantvā. Tathā cāha ‘‘tattheva nisīdanasīlo’’ti. Evaṃ nisīdanto hi taṃ akopento nāma hoti. Catūsu mahāvikaṭesu gūthamevidhādhippetanti vuttaṃ ‘‘gūthaṃ vuccatī’’ti. Tañhi āsayavasena virūpaṃ kaṭattā ‘‘vikaṭa’’nti vuccati. Sāyaṃ tatiyanti sāyanhasamayasaṅkhātaṃ tatiyasamayaṃ. Assāti udakorohanānuyogassa. Pātopadamiva sāyaṃpadaṃ nepātikaṃ[Pg.358]. Anusāralopena pana ‘‘sāyatatiyaka’’ntipi pāṭho dissati.

The devotion to the practice of squatting is by means of wrong exertion; therefore, the commentator said, 'devoted to the squatting exertion'. Not only when sitting is one squatting, but rather, even when walking, one goes jumping and jumping. 'Ayakaṇṭake' means thorns made of iron. 'Pakatikaṇṭake' means thorns of bamboo splinters. The word 'thaṇḍila' means 'high ground'; therefore, it is said, 'on an elevated place of ground'. This is another method from the commentary: 'thaṇḍila' is said to mean level, natural ground, as in such texts as 'he appeared on the level ground'. Indeed, in the Amarakosa and the Nighaṇṭu treatise it is said: 'Ground enclosed by a railing, and level ground, are suitable for adornment.' Therefore, the meaning is: he prepares a bed even on the natural ground, the thaṇḍila, without any covering. In reference to which, it is said in that very Nighaṇṭu treatise: 'He who, by the power of his vow, prepares a bed on the clean, level ground, is a thaṇḍilasāyī (one who lies on the bare ground)'. Dust itself is filth and grime; rajojallaṃ. Therefore, it is said, 'the body,' etc. 'Laddhaṃ āsanaṃ' means: whatever seat is obtained for sitting. 'Akopetvā' means: without going to another place. Thus, he said, 'one whose habit is to sit right there'. For one who sits in this way is indeed one who does not move from it. Among the four great repulsive things, here only excrement is intended; therefore, it is said, 'it is called excrement'. For it is called 'vikaṭa' (repulsive) because it is made foul by its nature. 'Sāyaṃ tatiyaṃ' means the third time, designated as the evening time. 'Assa' refers to the practice of descending into water. Like the word 'pāto' (morning), the word 'sāyaṃ' (evening) is a particle. However, through the elision of the anusāra, the reading 'sāyatatiyakaṃ' is also seen.

Ettha ca ‘‘acelako hotī’’tiādīni yāva ‘‘thusodakaṃ pivatī’’ti etāni vatapadāni ekavārāni, ‘‘ekāgāriko vā hotī’’tiādīni pana nānāvārāni, nānākālikāni vā. Tathā ‘‘sākabhakkho vā hotī’’tiādīni, ‘‘sāṇānipi dhāreti, masāṇānipi dhāretī’’tiādīni ca. Tathā hettha vā-saddaggahaṇaṃ, pi-saddaggahaṇañca kataṃ. Pi-saddopi idha vikappattho eva daṭṭhabbo. Purimesu pana vatapadesu tadubhayampi na kataṃ, evañca katvā ‘‘acelako hotī’’ti vatvā ‘‘sāṇānipi dhāretī’’tiādivacanassa, ‘‘rajojalladharopi hotī’’ti vatvā ‘‘udakorohanānuyogamanuyutto viharatī’’ti vacanassa ca avirodho siddho hoti. Atha vā kimettha avirodhacintāya. Ummattakapacchisadiso hi titthiyavādo. Apica ‘‘acelako hotī’’ti ārabhitvā tappasaṅgena sabbampi aññamaññavirodhameva attakilamathānuyogaṃ dassentena tena acelakassapena ‘‘sāṇānipi dhāretī’’tiādi vuttanti daṭṭhabbaṃ.

And here, these terms of practice, from 'he is a naked ascetic' up to 'he drinks rice-scum water', are a single section. However, those beginning with 'or he is a one-houser' are either different sections or relate to different times. Likewise are those beginning with 'or he is an eater of greens' and those beginning with 'he also wears hemp garments, he also wears coarse hemp garments,' etc. For that reason, the inclusion of the word 'vā' and the inclusion of the word 'pi' is made here. The word 'pi' should also be understood here as having the meaning of an alternative. However, in the former terms of practice, neither of those two was included. And by this being so, the non-contradiction is established between the statement 'he is a naked ascetic' and the statement 'he also wears hemp garments,' etc., and between the statement 'he is also a wearer of dust and filth' and the statement 'he dwells devoted to the practice of descending into water'. Alternatively, what is the use of this concern with non-contradiction? For the doctrine of the sectarians is like a madman's basket. Furthermore, it should be understood that, having begun with 'he is a naked ascetic', that naked ascetic Kassapa, in showing the entire practice of self-mortification which is indeed mutually contradictory and relevant to that practice, said, 'he also wears hemp garments,' etc.

Tapopakkamaniratthakatāvaṇṇanā

The Explanation of the Futility of Undertaking Austerities

397. Sīlasampadādīhīti sīlasampadā, samādhisampadā, paññāsampadāti imāhi lokuttarāhi sampadāhi. Vināti virahitattā, vinā vā tāhi na kadācipi sāmaññaṃ vā brahmaññaṃ vā sambhavati, tasmā tesaṃ tapopakkamānaṃ niratthakataṃ dassentoti sapāṭhasesayojanā. Dosaveravirahitanti dosasaṅkhātaverato virahitaṃ. Idañhi dosassa mettāya ujupaṭipakkhato vuttaṃ. Yaṃ pana ācariyena vuttaṃ ‘‘dosaggahaṇena vā sabbepi jhānapaṭipakkhā saṃkilesadhammā gahitā. Veraggahaṇena paccatthikabhūtā sattā. Yadaggena hi dosarahitaṃ, tadaggena verarahita’’nti (dī. ni. ṭī. 1.397), tadetaṃ pāḷiyaṃ verasaddasseva vijjamānattā, aṭṭhakathāyañca tadatthameva dassetuṃ dosasaddassa vuttattā vicāretabbaṃ.

397. 'By the accomplishments in virtue, etc.' means: by these supramundane accomplishments, namely, the accomplishment in virtue, the accomplishment in concentration, and the accomplishment in wisdom. 'Without' means: because of being devoid of them; or, without them, neither the state of a recluse nor the state of a holy one can ever come to be. Therefore, showing the fruitlessness of those undertakings of austerities—thus the connection with the remainder of the text should be made. 'Free from hatred and enmity' means: devoid of enmity which is designated as hatred. For this is said because hatred is the direct opposite of loving-kindness. However, as to what was said by the teacher: 'By the term "hatred," all defiling states that are obstacles to jhāna are included. By the term "enmity," hostile beings are included. For to the extent that one is free from hatred, to that extent one is free from enmity'—this should be investigated, because in the Pāḷi only the word 'enmity' is present, and in the commentary the word 'hatred' is stated precisely to explain its meaning.

398. Ettakamattanti naggacariyādimattaṃ. Pākaṭabhāvena kāyati atthaṃ gametīti pakati, lokasiddhavādo. Tenāha ‘‘pakatikathā esā’’ti. ‘‘Mattā sukhapariccāgā’’tiādīsu (dha. pa. 290) viya mattāsaddo appattaṃ antonītaṃ katvā [Pg.359] pamāṇavācakoti āha ‘‘iminā’’tiādi. Tena pana pamāṇena pahātabbo eva paṭipattikkamo pakaraṇappatto. Iminā ‘‘tapopakkamenā’’ti saddantarena vā adhigatoti dasseti ‘‘paṭipattikkamenā’’ti iminā. Tatoti tasmā sāmaññabrahmaññassa appamattakeneva paṭipattikkamena sudukkarabhāvato. Imaṃ hetusambandhaṃ sandhāya ‘‘padasambandhena saddhi’’nti vuttaṃ. Sabbatthāti sabbavāresu.

398. 'Ettakamattaṃ' means: just the measure of practices such as nakedness. Because it makes known or conveys its meaning through its obviousness, it is 'pakati' (natural); it is a view established in the world. Therefore, he said, 'This is a natural statement'. Just as in 'A measure of giving up of pleasure,' etc., the word 'mattā' signifies a measure, having made the meaning of 'small amount' implicit. Therefore, the commentator said, 'by this,' etc. However, by that measure, the course of practice which is the subject at hand should indeed be abandoned. Or, by this term 'paṭipattikkamena', he shows that this is understood by the other term, 'tapopakkamena'. 'Tato' means: therefore, because of the extreme difficulty of attaining the state of a recluse and the state of a holy one with only a small measure of progressive practice. Referring to this causal connection, it was said, 'together with the connection of the words'. 'Sabbatthā' means: in all sections.

399. Aññathāti yadi acelakabhāvādinā sāmaññaṃ vā brahmaññaṃ vā abhavissa, evaṃ sati suvijānova samaṇo, suvijāno brāhmaṇo. Yasmā pana tumhe ito aññathāva sāmaññaṃ, aññathā brahmaññaṃ vadatha, tasmā dujjānova samaṇo dujjāno brāhmaṇoti attho. Tenāha ‘‘idaṃ sandhāyāhā’’ti. Taṃ pakativādaṃ paṭikkhipitvāti yaṃ pubbe pākatikaṃ sāmaññaṃ, brahmaññañca hadaye ṭhapetvā tena acelakassapena ‘‘dukkaraṃ sudukkara’’nti vuttaṃ, bhagavatā ca tameva sandhāya ‘‘pakati kho esā’’tiādi bhāsitaṃ, tameva idha pākatikasāmaññabrahmaññavisayaṃ kathaṃ paṭisaṃharitvā. Sabhāvatova paramatthato eva samaṇassa, brāhmaṇassa ca dujjānabhāvaṃ āvikaronto punapi ‘‘pakati kho’’tiādimāha. Tatrāpīti samaṇabrāhmaṇavādepi. Padasambandhanti hetupadena saddhiṃ pubbāparavākyasambandhaṃ.

399. As for ‘aññathā’: If recluseship or brahminhood were to be by way of the state of being unclothed and so on, in that case, a recluse would be easy to know indeed, and a brahmin easy to know indeed. But since you speak of recluseship in a way different from this, and brahminhood in a different way, therefore a recluse is difficult to know indeed, and a brahmin is difficult to know indeed—this is the meaning. Therefore, the commentator said, ‘Referring to this, he said.’ As for ‘having rejected that conventional view’: having previously kept in mind that which is the conventional recluseship and brahminhood, which was spoken of by that naked ascetic Kassapa as ‘difficult, very difficult,’ and which the Blessed One, referring to that very thing, spoke of as ‘This is natural,’ etc.—here, having rejected that very talk concerning conventional recluseship and brahminhood. Wishing to make clear the state of being difficult to know of a recluse and a brahmin from the perspective of their own nature, from the ultimate reality itself, he again said, ‘This is natural,’ etc. As for ‘tatrāpi,’ it means ‘also in the doctrine of recluses and brahmins.’ As for ‘padasambandhaṃ,’ it means the connection of the preceding and following sentences together with the causal word.

Sīlasamādhipaññāsampadāvaṇṇanā

An Exposition on the Accomplishment of Virtue, Concentration, and Wisdom

400-1. Paṇḍitoti hetusampattisiddhena paṇḍiccena samannāgato. Kathaṃ uggahesīti paripakkañāṇattā ghaṭe padīpena viya abbhantare samujjalantena paññāveyyattiyena tattha tattha bhagavatā desitamatthaṃ pariggaṇhanto taṃ desanaṃ upadhāresi. Yasmā uggahesi, tasmā…pe… viditvāti sambandho. Tassa cāti yo acelako hoti, yāva udakorohanānuyogamanuyutto viharati, tassa ca. Tassa ceti vā padacchedo, abhāvitā asacchikatā hoti ceti yojanā. Tā sampattiyo pucchāmi, yāhi samaṇo ca brāhmaṇo ca hotīti adhippāyo. Sīlasampadādivijānanatthanti sīlasampadādivijānanahetu. ‘‘Kasmā pucchatī’’ti hi vuttaṃ. Atha-saddo cettha kāraṇe. Evamīdisesu. Sīlasampadāyāti ettha itisaddo ādiattho, upalakkhaṇaniddeso [Pg.360] vāyaṃ, tena ‘‘cittasampadāya, paññāsampadāyā’’ti padadvayaṃ saṅgaṇhāti. Tenāha ‘‘sīlacittapaññāsampadāhi aññā’’ti. Imehi ca asekkhasīlādikkhandhattayaṃ saṅgahitanti vuttaṃ ‘‘arahattaphalamevā’’ti. Tattha kāraṇaṃ dasseti ‘‘arahattaphalapariyosāna’’ntiādinā. Idañhi kākolokanamiva ubhayāpekkhavacanaṃ.

400-1. As for ‘a wise one’ (paṇḍita): one is endowed with wisdom (paṇḍicca) established by the perfection of the cause, namely, rebirth with three wholesome roots. As for ‘How did he grasp it?’: Due to having mature knowledge, like a lamp shining within a pot, by means of the proficiency of wisdom shining brightly within, while comprehending the meaning taught by the Blessed One here and there, he bore that teaching in mind. Because he grasped it, therefore… having known—this is the connection. As for ‘And of him’: Whoever is a naked ascetic, who dwells devoted to the practice of descending into water, and of that one. Or, the division of the word is ‘tassa ce,’ and the construction is: ‘if it is undeveloped and unrealized.’ The intention is: I ask about those perfections by which one becomes a recluse and a brahmin. As for ‘for the purpose of knowing the perfection of virtue, etc.’: it is for the reason of knowing the perfection of virtue and so forth. For it is said, ‘Why does he ask?’ Here, the word ‘atha’ is in the sense of ‘reason.’ Thus it is in such cases. As for ‘by the perfection of virtue’ (sīlasampadāya): here the word ‘iti’ has the meaning of ‘etc.,’ or this is an indicative designation. By that, it includes the pair of terms ‘by the perfection of mind’ (cittasampadāya) and ‘by the perfection of wisdom’ (paññāsampadāya). Therefore, the commentator said, ‘other than the perfections of virtue, mind, and wisdom.’ And by these, the three aggregates of virtue, etc., of one beyond training (asekha) are included; thus it is said with reference to ‘the fruit of Arahantship itself.’ There, he shows the reason with the words ‘culminating in the fruit of Arahantship,’ etc. For this is a statement that regards both sides, like the looking of a crow.

Sīhanādakathāvaṇṇanā

An Exposition on the Discourse of the Lion's Roar

402. Anuttaranti anaññasādhāraṇatāya, anaññasādhāraṇatthavisayatāya ca anuttaraṃ. Mahāsīhanādanti mahantaṃ buddhasīhanādaṃ. Ativiya accantavisuddhatāya paramavisuddhaṃ. ‘‘Paramanti ukkaṭṭhaṃ. Tenāha ‘uttama’nti’’ ācariyena vuttaṃ, ukkaṭṭhapariyāyo ca paramasaddo atthīti tassādhippāyo. Sīlamevāti lokiyasīlamattattā sīlasāmaññameva. Yathā anaññasādhāraṇaṃ bhagavato lokuttarasīlaṃ savāsanapaṭipakkhadhammaviddhaṃsanato, evaṃ lokiyasīlampi anaññasādhāraṇameva tadanucchavikabhāvena pavattattā. Evañhi ‘‘nāhaṃ tatthā’’ti pāḷivacanaṃ upapannaṃ hoti. ‘‘Yāvatā kassapa ariyaṃ paramaṃ sīla’’nti idaṃ ‘‘sīlassa vaṇṇaṃ bhāsantī’’ti ettha ākāradassanaṃ. ‘‘Yadidaṃ adhisīla’’nti idaṃ pana ‘‘tatthā’’ti padadvaye aniyamavacanaṃ. ‘‘Yadidaṃ adhisīla’’nti ca lokiyalokuttaravasena duvidhampi buddhasīlaṃ ekajjhaṃ katvā vuttaṃ, tasmā ta-saddenapi ubhayasseva parāmasananti dassetuṃ ‘‘tattha sīlepi paramasīlepī’’tiādimāha. Samasamanti samena visesanabhūtena sīlena samanti atthaṃ viññāpetuṃ ‘‘mama sīlasamena sīlena mayā sama’’nti vuttaṃ. Tasmiṃ sīleti duvidhepi sīle. Iti imanti evaṃ imaṃ sīlavisayaṃ. Paṭhamanti uppattikkamato paṭhamaṃ pavattattā paṭhamabhūtaṃ.

402. As for ‘unsurpassed’ (anuttaraṃ): it is unsurpassed because of the state of not being common to others, and because its subject matter is a meaning not common to others. As for ‘the great lion’s roar’ (mahāsīhanādaṃ): the great utterance of the Buddha. Supremely pure: because of its exceedingly and utterly pure nature, it is supremely pure. It was said by the teacher: ‘“Supreme” (paramaṃ) means excellent (ukkaṭṭhaṃ). Therefore, he said “highest” (uttamaṃ).’ And his intention is that the word ‘parama’ is a synonym for ‘ukkaṭṭha’. As for ‘virtue itself’ (sīlameva): because it is merely mundane virtue, it is only common virtue. Just as the Blessed One’s supramundane virtue is not common to others because it destroys the opposing states together with their latent tendencies, so too is mundane virtue not common to others because it arises in a manner befitting that. For in this way, the Pāli statement ‘I am not there’ becomes appropriate. This statement, ‘As far as, Kassapa, the noble supreme virtue,’ is a showing of the mode in the context of ‘they speak in praise of virtue.’ This, however, ‘that is, the higher virtue,’ is an indefinite statement in the two words ‘in that.’ And by ‘that is, the higher virtue,’ the Buddha’s virtue, which is twofold by way of the mundane and supramundane, is spoken of having been made one. Therefore, to show that by the word ‘ta’ a reference to both is made, the commentator said, ‘in that virtue, and in the supreme virtue,’ etc. As for ‘equal’ (samasamaṃ): to make known the meaning ‘equal to the virtue which is equal, being a qualifier,’ it was said, ‘equal to me through virtue equal to my virtue.’ As for ‘in that virtue’: in both kinds of virtue. As for ‘thus this’: thus, this subject of virtue. As for ‘first’ (paṭhamaṃ): being that which arises first according to the order of arising.

Tapatīti kilese santappati, vidhamatīti attho. ‘‘Tadevā’’ti iminā tulyādhikaraṇasamāsamāha. Jigucchatīti hīḷeti lāmakato ṭhapeti. Ārakā kilesehīti katvā niddosattā ariyā. Ārambhavatthuvasenāti aṭṭhārambhavatthuvasena. Vipassanāvīriyasaṅkhātāti vipassanāsampayuttavīriyasaṅkhātā. Lokiyamattattā tapojigucchāva. Maggaphalasampayuttā vīriyasaṅkhātā tapojigucchāti adhikāravasena sambandho. Sabbukkaṭṭhabhāvato [Pg.361] paramā nāma. Yathā yuvino bhāvo yobbanaṃ, evaṃ jigucchino bhāvo jegucchaṃ. Yadidaṃ adhijegucchanti sīle viya lokiyalokuttaravasena duvidhampi buddhajegucchaṃ. Tatthāti jegucchepi adhijegucchepi. Kammassakatāpaññāti ‘‘atthi dinnaṃ, atthi yiṭṭha’’ntiādi (ma. ni. 1.441; vibha. 793) nayappavattaṃ ñāṇaṃ. Yathāha vibhaṅge –

As for ‘it burns’ (tapati): it scorches the defilements, it destroys them; this is the meaning. By ‘that very’ (tadeva), he states an appositional compound (tulyādhikaraṇasamāsa). As for ‘is disgusted’ (jigucchati): it despises, it regards as inferior. Because of the word-meaning ‘they are far from defilements,’ they are noble (ariyā) due to being faultless. As for ‘by way of the basis of exertion’ (ārambhavatthuvasena): it means by way of the eight bases of exertion. As for ‘designated as the energy of insight’ (vipassanāvīriyasaṅkhātā): it means designated as the energy associated with insight. Because it is merely mundane, it is just ‘burning and disgust’ (tapojigucchā). The ‘burning and disgust’ designated as energy associated with the path and fruit is to be connected by way of the section. It is called ‘supreme’ (paramā) because of its state of being the most excellent of all. Just as the state of a youth is youth (yobbana), so the state of one who is disgusted is disgust (jeguccha). As for ‘that is, the higher disgust’ (yadidaṃ adhijegucchaṃ): like virtue, the Buddha's disgust is also twofold by way of the mundane and supramundane. As for ‘there’ (tattha): in both disgust (jegucche) and higher disgust (adhijegucche). As for ‘the wisdom of ownership of kamma’ (kammassakatāpaññā): it is the knowledge that proceeds according to the method of ‘there is what is given, there is what is sacrificed,’ etc. As it is said in the Vibhaṅga—

‘‘Tattha kataraṃ kammassakatāñāṇaṃ, atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… ṭhapetvā saccānulomikaṃ ñāṇaṃ sabbāpi sāsavā kusalā paññā kammassakatāñāṇa’’nti (vibha. 793).

‘Therein, what is the knowledge of ownership of kamma? There is what is given; there is what is sacrificed; there is what is offered; there is the fruit and result of kamma that is well-done and ill-done... setting aside the knowledge that conforms to the truths, all wholesome wisdom that is subject to the taints is the knowledge of ownership of kamma.’ (Vibh. 793).

Sabbampi hi akusalaṃ attano vā hotu, parassa vā, na sakaṃ nāma. Kasmā? Atthabhañjanato, anatthajananato ca. Tathā sabbampi kusalaṃ sakaṃ nāma. Kasmā? Anatthabhañjanato, atthajananato ca. Evaṃ kammassakabhāve pavattā paññā kammassakatāpaññā nāma. Vipassanāpaññāti maggasaccassa, paramatthasaccassa ca anulomanato saccānulomikasaññitā vipassanāpaññā, lokiyamattato paññāva. Itthiliṅgassa napuṃsakaliṅgavipariyāyo idha liṅgavipallāso. Yāyaṃ adhipaññāti sīle viya lokiyalokuttaravasena duvidhāpi buddhapaññā. Tatthāti paññāyapi adhipaññāyapi. Yathārahaṃ parittamahaggatabhāvato vimuttiyeva nāma. Maggaphalavasena kilesānaṃ samucchindanapaṭippassambhanāni samucchedapaṭippassaddhivimuttiyo. Atha vā sammāvācādiviratīnaṃ adhisīlaggahaṇena, sammāvāyāmassa adhijegucchaggahaṇena, sammādiṭṭhiyā adhipaññāggahaṇena gahitattā aggahitaggahaṇena sammāsaṅkappasatisamādhayo maggaphalapariyāpannā samucchedapaṭippassaddhivimuttiyo daṭṭhabbā. Nissaraṇavimutti pana nibbānameva. Yā ayaṃ adhivimuttīti sīle vuttanayena duvidhāpi adhivimutti. Tatthāti vimuttiyāpi adhivimuttiyāpi.

Indeed, all unwholesome action, whether it be one's own or another's, is not called one's own property. Why? Because it destroys benefit and generates non-benefit. Similarly, all wholesome action is called one's own property. Why? Because it destroys non-benefit and generates benefit. Thus, the wisdom that occurs in the state of having kamma as one's own property is called 'kammassakatāpaññā.' As for insight-wisdom, because it is in accordance with the truth of the path and the ultimate truth, the insight-wisdom known as 'saccānulomika' is merely mundane wisdom. Here, the reversal of the feminine gender to the neuter gender is 'liṅgavipallāso.' This higher wisdom, like virtue, is also twofold by way of the mundane and supramundane: it is the Buddha's wisdom. 'Therein' refers to both wisdom and higher wisdom. According to what is appropriate, due to its state of being limited or exalted, it is merely called liberation. By way of the path and fruition, the eradication and tranquillization of defilements are the 'liberation of eradication and tranquillization.' Alternatively, since right speech and other abstinences are included by the term 'higher virtue,' right effort by 'higher scrupulousness,' and right view by 'higher wisdom,' by including what has not yet been included, right thought, mindfulness, and concentration, which are comprised in the path and fruition, should be understood as the 'liberation of eradication and tranquillization.' Furthermore, the liberation of escape is Nibbāna itself. This higher liberation, by the same method stated for virtue, is also twofold. 'Therein' refers to both liberation and higher liberation.

403. Yaṃ kiñci janavivittaṭṭhānaṃ suññāgāramidhādhippetaṃ. Tattha nadantena vinā añño jano natthīti dassetuṃ ‘‘ekakovā’’tiādi vuttaṃ. Aṭṭhasu parisāsūti khattiyaparisā, brāhmaṇagahapatisamaṇacātumahārājikatāvatiṃsamārabrahmaparisāti imāsu aṭṭhasu parisāsu.

403. Whatever secluded place, that is, an empty dwelling, is intended here. To show that there is no other person there apart from the one roaring, it is said, ‘alone,’ etc. ‘Among the eight assemblies’ means in these eight assemblies: the assembly of nobles, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Great Kings, the assembly of the Thirty-Three, the assembly of Māra, and the assembly of Brahmā.

Tadatthaṃ [Pg.362] majjhimāgamavare mahāsīhanādasuttapadena (ma. ni. 1.150) sādhento ‘‘cattārimānī’’tiādimāha. Tattha vesārajjānīti visāradabhāvā, ñāṇappahānaantarāyikaniyyānikadhammadesanānimittaṃ kutocipi asantassanabhāvā nibbhayabhāvāti attho. ‘‘Vesārajja’’nti hi catūsu ṭhānesu sārajjābhāvaṃ paccavekkhantassa uppannasomanassamayañāṇassetaṃ nāmaṃ. Aññehi pana asādhāraṇataṃ dassetuṃ ‘‘tathāgatassa tathāgatavesārajjānī’’ti vuttaṃ. ‘‘Yathā vā pubbabuddhānaṃ vesārajjāni puññussayasampattiyā āgatāni, tathā āgatavesārajjānī’’ti vā dutiyassa tathāgatasaddassa tulyādhikaraṇattā evaṃ vuttaṃ. Ayaṃ aṭṭhakathānayo. Neruttikā pana vadanti ‘‘samāse siddhe sāmaññattā, saññāsaddattā ca tathā vutta’’nti. Āsabhaṃ ṭhānanti seṭṭhaṭṭhānaṃ uttamaṭṭhānaṃ. Sabbaññutaṃ paṭijānanavasena abhimukhaṃ gacchanti, aṭṭhaparisaṃ upasaṅkamantīti vā āsabhā, buddhā, tesaṃ ṭhānantipi attho.

To establish that meaning, the commentator, by means of the Mahāsīhanāda Sutta passage in the excellent Majjhima Nikāya, said, 'these four,' etc. Herein, 'fearlessnesses' means states of confidence, states of not trembling, and states of being without fear, from not seeing any ground for censure from any quarter regarding the teaching of the Dhamma concerning knowledge, abandonment, obstacles, and the path of deliverance. Indeed, 'fearlessness' is the name for the knowledge accompanied by gladness that arises for one reflecting on the absence of timidity in four instances. Furthermore, to show that it is not shared with others, it was said, 'the Tathāgata's Tathāgata-fearlessnesses.' Alternatively, it is stated thus because the second word 'Tathāgata' is in apposition: 'fearlessnesses that have come in the same way as the fearlessnesses of previous Buddhas came through the accomplishment of a store of merit.' This is the commentarial method. The etymologists, however, say that it is stated thus because the compound is established, because of its general nature, and because it is a conventional term. 'The bull's station' means the excellent station, the supreme station. Because they go forth by way of claiming omniscience, or because they approach the eight assemblies, they, the Buddhas, are called 'bull-like ones'; it is their station. This is also the meaning.

Apica tayo puṅgavā – gavasatajeṭṭhako usabho, gavasahassajeṭṭhako vasabho. Vajasatajeṭṭhako vā usabho, vajasahassajeṭṭhako vasabho. Ekagāmakhette vā jeṭṭho usabho, dvīsu gāmakhettesu jeṭṭho vasabho, sabbagavaseṭṭho sabbattha jeṭṭho sabbaparissayasaho seto pāsādiko mahābhāravaho asanisatasaddehipi akampanīyo nisabhoti. Nisabhova idha ‘‘usabho’’ti adhippeto. Idampi hi tassa pariyāyavacanaṃ. Usabhassa idanti āsabhaṃ, idaṃ pana āsabhaṃ viyāti āsabhaṃ. Yatheva hi nisabhasaṅkhāto usabho usabhabalena samannāgato catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi dasatathāgatabalena samannāgato catūhi vesārajjapādehi aṭṭhaparisāpathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiyo acalaṭṭhānena tiṭṭhati. Evaṃ tiṭṭhamānova taṃ āsabhaṃ ṭhānaṃ paṭivijānāti upagacchati na paccakkhāti attani āropeti. Tena vuttaṃ ‘‘āsabhaṃ ṭhānaṃ paṭijānātī’’ti.

Furthermore, there are three kinds of leading bulls: the chief of a hundred cattle is an usabha; the chief of a thousand cattle is a vasabha. Or, the chief of a hundred cattle-pens is an usabha; the chief of a thousand cattle-pens is a vasabha. Or, the chief in a single village-field is an usabha; the chief in two village-fields is a vasabha. The best of all cattle, the chief everywhere, who endures all dangers, is white, inspiring, a bearer of great burdens, and is unshaken even by the sounds of a hundred thunderbolts—this is a nisabha. Here, it is the nisabha that is intended by 'usabha'. Indeed, this is a synonym for it. 'Āsabhaṃ' means 'of the bull'; furthermore, 'āsabhaṃ' means 'like a bull'. For just as the bull known as nisabha, endowed with a bull's strength, presses down on the earth with its four feet and stands in an unshakable position, so too the Tathāgata, endowed with the ten powers of a Tathāgata, presses down on the earth of the eight assemblies with the four feet of the fearlessnesses and stands in an unshakable position, unable to be shaken by any adversary or enemy in the world with its devas. Standing thus, he acknowledges that bull's station, attains it, does not reject it, and applies it to himself. Therefore it is said: 'He acknowledges the bull's station.'

Sīhanādaṃ nadatīti ‘‘seṭṭhanādaṃ abhītanādaṃ nadatī’’ti vuttovāyamattho. Atha vā sīhanādasadisaṃ nādaṃ nadati. Ayamattho khandhavaggasaṃyutte āgatena sīhanādasuttena (saṃ. ni. 3.78) dīpetabbo. Yathā vā sīho migarājā parissayānaṃ [Pg.363] sahanato, goṇamahiṃ samattavāraṇādīnaṃ hananato ca ‘‘sīho’’ti vuccati, evaṃ tathāgato munirājā lokadhammānaṃ sahanato, parappavādānaṃ hananato ca ‘‘sīho’’ti vuccati. Evaṃ vuttassa sīhassa nādaṃ nadati. Tattha yathā migasīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīho dasatathāgatabalena samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso ‘‘iti rūpa’’ntiādinā (saṃ. ni. 3.78; a. ni. 8.2) nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati. Tena vuttaṃ ‘‘parisāsu sīhanādaṃ nadatī’’ti.

'He roars a lion's roar' means: 'He utters a supreme roar, a fearless roar.' This meaning has already been stated. Alternatively, he utters a roar similar to a lion's roar. This meaning should be illustrated by the Sīhanāda Sutta that comes in the Khandhavagga Saṃyutta. Or, just as the lion, the king of beasts, is called a 'lion' because he endures dangers and kills bulls, buffaloes, mature elephants, and the like, so too the Tathāgata, the king of sages, is called a 'lion' because he endures the worldly conditions and destroys the doctrines of others. He utters the roar of one thus called a lion. Herein, just as a beast-lion, endowed with a lion's strength, is confident everywhere and, with no bristling of the hairs, roars a lion's roar, so too the Tathāgata-lion, endowed with the ten powers of a Tathāgata, is confident in the eight assemblies and, with no bristling of the hairs, roars a lion's roar that is endowed with the grace of various teachings in the manner of 'Such is form...' Therefore it is said: 'He roars a lion's roar in the assemblies.'

Pañhaṃ abhisaṅkharitvāti ñātumicchitaṃ atthaṃ attano ñāṇabalānurūpaṃ abhisaṅkharitvā. Taṅkhaṇaññevāti pucchitakkhaṇeyeva ṭhānuppattikapaṭibhānena vissajjeti. Ajjhāsayānurūpaṃ, atthadhammānurūpañca vissajjanato cittaṃ paritosetiyeva. Assāti samaṇassa gotamassa. Sotabbaṃ maññantīti aṭṭhakkhaṇavajjitena navamena khaṇena labbhamānattā ‘‘yaṃ no satthā sāsati, taṃ mayaṃ sossāmā’’ti ādarabhāvajātā mahanteneva ussāhena sotabbaṃ sampaṭicchitabbaṃ maññati. Kallacittā muducittāti pasādābhivuddhiyā vigatupakkilesatāya kallacittā muducittā honti. Muddhappasannāti tucchappasannā niratthakappasannā. Pasannākāro nāma pasannehi kātabbasakkāro, so duvidho dhammāmisapūjāvasena, tattha āmisapūjaṃ dassento ‘‘paṇītānī’’tiādimāha. Dhammapūjā pana pāḷiyameva ‘‘tathattāya paṭipajjantī’’ti iminā dassitā. Tathābhāvāyāti yathābhāvāya yassa vaṭṭadukkhanissaraṇassa atthāya dhammo desito, tathābhāvāya. Tadevatthaṃ dassetuṃ ‘‘dhammānudhammapaṭipattipūraṇatthāyā’’ti vuttaṃ. Dhammānudhammapaṭipatti hi vaṭṭadukkhanissaraṇapariyosānā, sā ca dhammānudhammapaṭipatti yāya anupubbiyā paṭipajjitabbā, paṭipajjantānañca sati ajjhattikaṅgasamavāye ekaṃsikā tassā pāripūrīti taṃ anupubbiṃ dassento ‘‘keci saraṇesū’’tiādimāha. Yathā pūrentā pūretuṃ sakkoti nāma, tathā pūraṇaṃ dassetuṃ ‘‘sabbākārena pana pūrentī’’ti vuttaṃ.

'Having prepared the question' means: having prepared the meaning one wishes to know, in accordance with one's own power of knowledge. 'At that very moment' means: he answers at the very moment of being asked, with ready wit appropriate to the occasion. Because of answering in accordance with their disposition and in accordance with the meaning and the teaching, he certainly pleases the minds of others. 'Of his' means: of the ascetic Gotama. 'They think it should be listened to' means: because it is obtainable in the ninth moment, which is devoid of the eight inopportune moments, having become reverent, with great effort, they think, 'Whatever teaching the Teacher instructs us, that we shall hear,' and thus they think it should be listened to and should be accepted. 'With ready and soft minds' means: due to the growth of faith, their minds become ready; due to the absence of defilements, their minds become soft. 'Foolishly devout' means: empty devotion, fruitless devotion. An 'expression of faith' is the honor to be performed by the faithful; it is twofold by way of the offering of the teaching and material offerings. Among these, showing the material offering, the commentator said, 'excellent things,' and so forth. The offering of the teaching, however, is shown in the Pāḷi itself by this phrase: 'they practice for the sake of that state.' 'For the sake of that state' means: for the sake of that state for which the teaching was taught, that is, for the sake of escape from the suffering of the cycle. To show that very meaning, it was said: 'for the purpose of fulfilling the practice in accordance with the teaching.' Indeed, the practice in accordance with the teaching culminates in the escape from the suffering of the cycle. And that practice in accordance with the teaching must be undertaken gradually. For those who practice, when there is a conjunction of internal factors, its fulfillment is certain. Thus, showing that gradual sequence, the commentator said: 'some in the refuges,' and so on. To show the fulfillment in such a way as those who are fulfilling are indeed able to fulfill, it was said: 'they fulfill it in all aspects.'

Imasmiṃ panokāseti ‘‘paṭipannā ca ārādhentī’’ti sīhanādakiccapāripūriṭṭhapane pāḷipadese. Samodhānetabbāti saṅkalayitabbā. Ekaccaṃ…pe… passāmīti bhagavato eko sīhanādo asādhāraṇo aññehi [Pg.364] appaṭivattiyo seṭṭhanādo abhītanādoti katvā. Esa nayo sesesupi. Aparaṃ tapassinti adhikāro. Purimānaṃ dasannanti ‘‘ekaccaṃ tapassiṃ niraye nibbattaṃ passāmī’’ti vuttasīhanādato paṭṭhāya yāva ‘‘vimuttiyā mayhaṃ sadiso natthī’’ti vuttasīhanādā purimakānaṃ dasannaṃ sīhanādānaṃ, niddhāraṇe cetaṃ sāmivacanaṃ. Tenāha ‘‘ekekassā’’ti. ‘‘Parisāsu ca nadatī’’ti ādayo ‘‘paṭipannā ca maṃ ārādhentī’’ti pariyosānā dasa dasa sīhanādā parivārā. ‘‘Ekaccaṃ tapassiṃ niraye nibbattaṃ passāmī’’ti hi sīhanādaṃ nadanto bhagavā parisāsu nadati visārado hutvā nadati, tattha ca pañhaṃ pucchanti, pañhaṃ vissajjeti, vissajjanena parassa cittaṃ ārādheti, sutvā sotabbaṃ maññanti, sutvā ca bhagavato pasīdanti, pasannā ca pasannākāraṃ karonti, yaṃ paṭipattiṃ deseti, tathattāya paṭipajjanti, paṭipannā ca maṃ ārādhentīti evaṃ parivāretvā atthayojanā sambhavati. Ayameva nayo sesesupi navasu.

But in this context: in the Pāḷi passage that establishes the fulfillment of the function of the lion's roar, namely, 'and those who practice please me.' 'They should be combined' means: they should be summed up. The phrase 'I see some... etc. ...' is the Blessed One's one lion's roar, being unique, unassailable by others, a supreme roar, and a fearless roar. This same method should be understood for the rest as well. 'Another ascetic' is the heading. 'Of the ten previous ones' means: of the ten previous lion's roars, starting from the lion's roar spoken as 'I see some ascetic born in hell' up to the lion's roar spoken as 'there is none equal to me in liberation.' This is a genitive of specification. Therefore, the commentator said, 'of each one.' The ten lion's roars beginning with 'He roars in the assemblies' and ending with 'and those who practice please me' are the retinue. Indeed, the Blessed One, roaring the lion's roar, 'I see some ascetic born in hell,' roars in the assemblies; he roars having become confident. And there, they ask a question; he answers the question; by his answer he pleases the minds of others. Having heard, they think it should be listened to; and having heard, they gain faith in the Blessed One. And being faithful, they make an expression of faith. Whatever practice he teaches, they practice for the sake of that state; and those who practice please me. Thus, when it is surrounded by this retinue, the connection of the meaning is possible. This very same method should be understood for the remaining nine as well.

‘‘Eva’’ntiādinā yathāvuttānaṃ sīhanādānaṃ saṅkalayitvā dassanaṃ. Te dasāti ‘‘parisāsu ca nadatī’’ti ādayo dasa sīhanādā. Purimānaṃ dasannanti yathāvuttānaṃ mūlabhūtānaṃ purimakānaṃ dasasīhanādānaṃ. Parivāravasenāti mūliṃ katvā paccekaṃ parivāravasena yojiyamānā sataṃ sīhanādā. Purimā ca dasāti mūlamūliyo katvā parivāravasena ayojiyamānā purimakā ca dasāti evaṃ dasādhikaṃ sīhanādasataṃ hoti. Aññasmiṃ pana sutteti majjhimāgamacūḷasīhanādasuttādimhi (ma. ni. 1.193) tenāti saṅkhyāmahattena. Mahāsīhanādattā idaṃ suttaṃ ‘‘mahāsīhanāda’’nti vuccati, na pana majjhimanikāye mahāsīhanādasuttamiva cūḷasīhanādasuttamupādāyāti adhippāyo.

By 'Thus,' etc., is the showing by summing up the lion's roars as stated. 'Those ten' means: the ten lion's roars beginning with 'He roars in the assemblies.' 'Of the ten previous ones' means: of the ten previous, fundamental lion's roars that were stated. 'By way of a retinue' means: taking the main ones as the principal, when applied individually by way of a retinue, there are one hundred lion's roars. 'And the previous ten' means: and also the ten previous ones, which are not combined by way of a retinue. Thus, there are one hundred and ten lion's roars. 'But in another sutta' means: in a sutta such as the Cūḷasīhanāda Sutta, etc., in the Majjhima Nikāya. 'By that' means: because of the greatness in number. Because it is a great lion's roar, this sutta is called 'Mahāsīhanāda.' It is not, however, called 'Mahāsīhanāda' with reference to the Cūḷasīhanāda Sutta, in the way that the Mahāsīhanāda Sutta in the Majjhima Nikāya is. This is the intention.

Titthiyaparivāsakathāvaṇṇanā

The Exposition of the Probation for Sectarians

404. Paṭisedhetvāti tathā bhāvābhāvadassanena paṭikkhipitvā. Yaṃ bhagavā pāthikavagge udumbarikasutte (dī. ni. 3.57) ‘‘idha nigrodha tapassī’’tiādinā upakkilesavibhāgaṃ, pārisuddhivibhāgañca dassento saparisassa nigrodhaparibbājakassa purato sīhanādaṃ nadati, taṃ dassetuṃ ‘‘idānī’’tiādi vuttaṃ. Naditapubbanti udumbarikasutte āgatanayena pubbe nigrodhaparibbājakassa naditaṃ[Pg.365]. Tapabrahmacārīti uttamatapacārī, tapena vā vīriyena brahmacārī. Idanti ‘‘rājagahe…pe… pañhaṃ apucchī’’ti pāḷiyaṃ āgatavacanaṃ. Ācariyena (dī. ni. ṭī. 1.403) pana yathāvuttaṃ aṭṭhakathāvacanameva paccāmaṭṭhaṃ. Ettha ca kāmaṃ yadā nigrodho pañhamapucchi, bhagavā cassa vissajjesi, na tadā bhagavā gijjhakūṭe pabbate viharati, rājagahasamīpeyeva udumbarikāya deviyā uyyāne viharati tattheva tathā pucchitattā, vissajjitattā ca, tathāpi gijjhakūṭe pabbate bhagavato vihāro na tāva vicchinno, tasmā pāḷiyaṃ ‘‘tatra ma’’ntiādivacanaṃ, aṭṭhakathāyañca ‘‘tatra rājagahe gijjhakūṭe pabbate viharantaṃ ma’’ntiādivacanaṃ vuttanti imamatthampi ‘‘yaṃ taṃ bhagavā’’tiādinā viññāpetīti daṭṭhabbaṃ. ‘‘Gijjhakūṭe pabbate’’ti idaṃ tattha katavihāraṃ sandhāya vuttanti dasseti ‘‘gijjhakūṭe mahāvihāre’’ti iminā. Udumbarikāyāti tannāmikāya. Uyyāneti tattha kataparibbājakārāmaṃ sandhāya vadati. Nigrodho nāma channaparibbājako. Sandhāno nāma pañcaupāsakasataparivāro anāgāmiupāsako. Kathāsallāpanti ‘‘yagghe gahapati jāneyyāsi, kena samaṇo gotamo saddhiṃ sallapatī’’tiādinā (dī. ni. 3.53) sallāpakathaṃ. Paranti atisayatthe nipāto. Viyāti padapūraṇamatte yathā taṃ ‘‘ativiyā’’ti. Andhabālanti paññācakkhunā andhaṃ bālajanaṃ. Yogeti naye, dukkhanissaraṇūpāyeti attho.

404. The word `Paṭisedhetvāti` means `paṭikkhipitvā`, having rejected; this is done `tathā bhāvābhāvadassanena`, by showing existence and non-existence in that way. The Blessed One, in the Udumbarikasutta of the Pāthikavagga, wishing to show the division of defilements and the division of purity by the passage beginning, 'Here, Nigrodha, an ascetic...', roared a lion's roar in front of the wandering ascetic Nigrodha and his assembly. To show that, the passage beginning `idāni` was stated. `Naditapubbanti` means: roared before to the wandering ascetic Nigrodha, according to the method that has come down in the Udumbarikasutta. `Tapabrahmacārīti` means: one who practices the highest austerity, or one who practices the holy life through austerity, that is, energy. `Idanti` refers to the statement that has come down in the Pāli: 'at Rājagaha... he asked a question.' The Teacher, however, has re-examined only the statement of the commentary as it was stated. And here, it is true that when Nigrodha asked the question and the Blessed One answered him, the Blessed One was not dwelling on Vulture Peak mountain; he was dwelling near Rājagaha in the park of Queen Udumbarikā, because it was there that he was so asked and that he answered. Nevertheless, the Blessed One's dwelling on Vulture Peak mountain was not yet discontinued. Therefore, in the Pāli the statement beginning 'there, me...' was stated, and in the commentary the statement beginning 'there at Rājagaha, dwelling on Vulture Peak mountain, me...' was stated. It should be understood that he makes this meaning known also by the passage beginning 'That Blessed One...'. The statement `Gijjhakūṭe pabbate` was said with reference to the monastery built there; this he shows by the phrase `gijjhakūṭe mahāvihāre`. `Udumbarikāyāti` means: of the one so named. `Uyyāne` is said with reference to the park for wandering ascetics made there. Nigrodha was a wandering ascetic who wore clothes. Sandhāna was a non-returner lay follower with a retinue of five hundred lay followers. `Kathāsallāpanti` refers to the conversation in the passage beginning, 'Come now, householder, you should know with whom the ascetic Gotama converses...'. `Paranti` is a particle in the sense of 'exceedingly'. `Viyāti` is merely a particle for filling out the phrase, as in `ativiyā`. `Andhabālanti` means: the foolish person who is blind with the eye of wisdom. `Yogeti` means: in the method, that is, in the means of escape from suffering; this is the meaning.

405. Anenāti bhagavatā. Khandhaketi mahāvagge pabbajjakhandhake (mahāva. 96) yaṃ parivāsaṃ parivasatīti yojanā. ‘‘Pubbe aññatitthiyo bhūtoti aññatitthiyapubbo’’ti (sārattha. ṭī. 76) ācariyasāriputtattherena vuttaṃ. Paṭhamaṃ pabbajjaṃ gahetvāva parivasatīti āha ‘‘sāmaṇerabhūmiyaṃ ṭhito’’ti. Tanti dvīhi ākārehi vuttaṃ parivāsaṃ. Pabbajjanti ‘‘ākaṅkhati pabbajjaṃ, ākaṅkhati upasampada’’nti ettha vuttaṃ pabbajjaggahaṇaṃ. ‘‘Uttaridirattatirattaṃ sahaseyyaṃ kappeyyā’’ti (pāci. 51) ettha dirattaggahaṇaṃ viya vacanasiliṭṭhatāvaseneva vuttaṃ. Yasmā pana sāmaṇerabhūmiyaṃ ṭhiteneva parivasitabbaṃ, na gihibhūtena, tasmā aparivasitvāyeva pabbajjaṃ labhati. Na gāmappavesanādīnīti ettha ādisaddena navesiyāvidhavāthullakumārikapaṇḍakabhikkhunigocaratā, sabrahmacārīnaṃ kiṃ karaṇīyesu dakkhānalasāditā, uddesaparipucchādīsu tibbacchandatā, yassa titthāyatanato [Pg.366] idhāgato, tassa avaṇṇabhaṇane attamanatā, buddhādīnaṃ avaṇṇabhaṇane anattamanatā, yassa titthāyatanato idhāgato, tassa vaṇṇabhaṇane anattamanatā, buddhādīnaṃ vaṇṇabhaṇane attamanatāti imesaṃ sattavattānaṃ saṅgaho veditabbo. Pūrentena parivasitabbanti yadā parivasati, tadā pūramānena parivasitabbaṃ. Aṭṭhavattapūraṇenāti yathāvuttānaṃ aṭṭhannaṃ vattānaṃ pūraṇena. Etthāti parivāse, upasampadāya vā. Ghaṃsitvā koṭṭetvāti ajjhāsayavīmaṃsanavasena suvaṇṇaṃ viya ghaṃsitvā koṭṭetvā. Pabbajjāyāti nidassanamattaṃ. Upasampadāpi hi tena saṅgayhati.

405. `Anenāti` means: by the Blessed One. `Khandhaketi` means: in the Khandhaka. The construction is: 'what probation he undergoes' in the Pabbajjakhandhaka of the Mahāvagga. It was stated by the Elder Ācariya Sāriputta: 'Because he was formerly a member of another sect, he is called `aññatitthiyapubbo`.' He undergoes probation only after first taking the going forth; therefore, the Teacher said, 'being in the state of a novice.' `Tanti` refers to the probation spoken of in two ways. `Pabbajjanti` refers to the taking of the going forth mentioned here: 'he desires the going forth, he desires the higher ordination.' Like the taking of `diratta` here: 'he might spend more than two or three nights sleeping together,' it is stated merely for the sake of linguistic elegance. However, since one must undergo probation only when one is in the state of a novice, not as a householder, one therefore obtains the going forth without having undergone probation. Regarding `Na gāmappavesanādīnīti`, here by the word `ādi` ('and so on'), the inclusion of these seven duties should be understood: not frequenting prostitutes, widows, mature unmarried women, eunuchs, or nuns; being skilled and not lazy in whatever is to be done for one's fellow practitioners; having strong enthusiasm in recitation, questioning, and so on; being pleased when speaking in dispraise of the teacher from whose sectarian abode one has come here; not being pleased when speaking in dispraise of the Buddha and others; not being pleased when speaking in praise of the teacher from whose sectarian abode one has come here; and being pleased when speaking in praise of the Buddha and others. `Pūrentena parivasitabbanti` means: when one undergoes probation, it must be undergone by one who is fulfilling. `Aṭṭhavattapūraṇenāti` means: by the fulfilling of the eight duties as stated. `Etthāti` means: here, in the probation, or in the higher ordination. `Ghaṃsitvā koṭṭetvāti` means: having rubbed and struck like gold, by way of investigating the disposition. `Pabbajjāyāti` is merely an example, for the higher ordination is also included by that.

‘‘Gaṇamajjhe nisīditvāti upasampadākammassa gaṇappahonakānaṃ bhikkhūnaṃ majjhe saṅghatthero viya tassa anuggahatthaṃ nisīditvā’’ti (dī. ni. ṭī. 1.405) ācariyena vuttaṃ, idāni pana bahūsupi potthakesu ‘‘taṃ nisīdāpetvā’’ti kāritavasena pāṭho dissati. Aciramupasampannassa assāti acirūpasampanno, atthamattaṃ pana dassetuṃ ‘‘upasampanno hutvā naciramevā’’ti āha. Kāyacittavivekāva idhādhippetā upadhivivekatthaṃ paṭipajjanādhikārattāti vuttaṃ ‘‘kāyena ceva cittena cā’’ti. Vūpakaṭṭhoti vivitto. Tādisassa sīlavisodhane appamādo avuttasiddhoti kammaṭṭhāne appamādameva dasseti. Pesitacittoti nibbānaṃ pati pesitacitto, tanninno tappoṇo tappabbhāroti vuttaṃ hoti, evaṃbhūto ca tathā anapekkhatāya vissajjitakāyo nāmāti adhippāyamāvikātuṃ ‘‘vissaṭṭhaattabhāvo’’ti vuttaṃ. Attāti cettha cittaṃ vuccati rūpakāyassa avisayattā. Yassāti arahattaphalassa. Jātikulaputtāpi ācārasampannā eva arahattādhigamāya pabbajjāpekkhā hontīti tepi jātikulaputte teheva ācārakulaputtehi ekasaṅgahe karonto ‘‘ācārakulaputtā’’ti āha. Iminā hi ācārasampannā jātikulaputtāpi saṅgahitā honti. Ācārasampannānamevādhippetabhāvo ca ‘‘sammadevā’’ti saddantarena viññāyati. ‘‘Otiṇṇomhi jātiyā’’tiādinā nayena hi saṃvegapubbikaṃ yathānusiṭṭhaṃ pabbajjaṃ sandhāya ‘‘sammadevā’’ti vuttaṃ. Tenāha ‘‘hetunāva kāraṇenevā’’ti. Tattha hetunāti nayena upāyena. Kāraṇenevāti tabbivaraṇavacanaṃ[Pg.367]. Tanti arahattaphalaṃ. Tadeva hi ‘‘anuttaraṃ brahmacariyapariyosāna’’nti vattumarahati aññesaṃ tathā abhāvato. ‘‘Yaṃtaṃsaddā niccasambandhā’’ti saddanayenapi tadatthaṃ dasseti ‘‘tassa hī’’tiādinā. ‘‘Yassatthāya…pe… pabbajjantī’’ti pubbe vuttassa tassa arahattaphalassa atthāya kulaputtā pabbajanti, tasmā arahattaphalamidhādhippetanti viññāyatīti adhippāyo. Natthi paro jano tathā sacchikaraṇe paccayo yassāti aparappaccayo, taṃ. Upa-saddo viya saṃ-saddopi dhātusaddānuvattakoti vuttaṃ ‘‘pāpuṇitvā’’ti, patvā adhigantvāti attho. Upa-saddo vā dhātusaddānuvattako, saṃ-saddo pana dhātuvisesakoti āha ‘‘sampādetvā’’ti, asekkhā sīlasamādhipaññāyo nipphādetvā, paripūretvāvāti attho.

“Gaṇamajjhe nisīditvāti” means ‘having sat in the midst of the assembly’. This is explained as: ‘Having sat among the monks sufficient for the act of higher ordination, like the Elder of the Saṅgha, for the purpose of assisting him.’ This was stated by the Sub-commentator. Now, however, in many manuscripts, the reading “taṃ nisīdāpetvā” (having caused him to sit) is found in the causative sense. “Aciramupasampannassa assāti” becomes ‘acirūpasampanno’ (one not long ordained). To show the mere meaning, the Commentator said, “upasampanno hutvā naciramevā” (having become ordained not long ago). Seclusion of body and mind are intended here, because it is a matter of practice for the sake of seclusion from the substrata. Therefore, it was said, “kāyena ceva cittena cā” (with the body and with the mind). “Vūpakaṭṭhoti” means ‘vivitto’ (secluded). For such a one, diligence in the purification of virtue is established without being stated; therefore, it shows only diligence in the meditation subject. “Pesitacittoti” means ‘one whose mind is sent forth’. It is said to mean one whose mind is sent forth towards Nibbāna, is inclined to it, tends to it, is bent on it. And one who is thus, through such non-regard, is called ‘one who has relinquished the body’. To make this intention clear, it was said, “vissaṭṭhaattabhāvo” (one who has relinquished his being). And here, by ‘attā’ (self), the mind is meant, because it is not the domain of the physical body. “Yassāti” refers to the fruit of Arahantship. Since even sons of good family who are endowed with good conduct seek ordination for the attainment of Arahantship, the Commentator, including those sons of good family in a single group with those sons of good family [defined by] conduct, said, “ācārakulaputtā” (sons of good family [defined by] conduct). For by this, sons of good family who are endowed with good conduct are also included. And that only those endowed with good conduct are intended is known by the other word “sammadevā” (rightly). For “sammadevā” was said with reference to the ordination which is preceded by a sense of spiritual urgency and is in accordance with what was taught, by the method beginning, “Otiṇṇomhi jātiyā” (I am beset by birth). Therefore, he said, “hetunāva kāraṇenevā” (by reason, by cause). Therein, “hetunā” means by way, by means. The word “kāraṇeneva” is an explanation of that. “Tanti” refers to the fruit of Arahantship. For that alone is worthy to be called “the unsurpassed consummation of the holy life,” because this is not so for others. By the grammatical rule, “The words ‘yaṃ’ and ‘taṃ’ are always connected,” he also shows that meaning with the passage beginning “tassa hī.” The intention is: it is for the sake of that fruit of Arahantship, mentioned before in the passage “For the sake of which... they go forth,” that sons of good family go forth; therefore, it is known that the fruit of Arahantship is intended here. “Aparappaccayo” means one for whom there is no other person as a condition for realizing it in such a way. The word “taṃ” refers to that [state of not being dependent on another]. Just as the prefix ‘upa-’, so too the prefix ‘saṃ-’ follows the verbal root; therefore, it was said “pāpuṇitvā” (having reached). The meaning is ‘having attained, having realized.’ Alternatively, the prefix ‘upa-’ follows the verbal root, but the prefix ‘saṃ-’ specifies the verbal root; therefore, he said “sampādetvā” (having accomplished). The meaning is ‘having brought to perfection, having completely fulfilled the virtues, concentration, and wisdom of a non-trainee.’

Niṭṭhāpetunti nigamanavasena pariyosāpetuṃ. ‘‘Brahmacariyapariyosānaṃ…pe… vihāsī’’ti iminā eva hi arahattanikūṭena desanā pariyosāpitā, taṃ pana nigametuṃ ‘‘aññataro…pe… ahosī’’ti dhammasaṅgāhakehi vuttaṃ. Ekatova idha aññataro, na pana nāmagottādīhi apākaṭato. Arahantānanti ubbāhane cetaṃ sāmivacanaṃ. Tathā ubbāhitattā ca tesamabbhantaroti attho āpannoti adhippāyaṃ dassento ‘‘bhagavato’’tiādimāha. Keci pana evaṃ vadanti – arahantānanti cetaṃ sambandheyeva sāmivacanaṃ, ato cettha saha pāṭhasesena adhippāyamatthaṃ dassetuṃ ‘‘bhagavato’’tiādi vuttanti. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.

“Niṭṭhāpetunti” means ‘to bring to completion’, that is, to conclude by way of a summary. For the discourse was concluded by the Blessed One with the very pinnacle of Arahantship: “the consummation of the holy life... he dwelt.” But to summarize that, it was said by the compilers of the Dhamma, “he became one of...”. Here, ‘one of’ is simply in the sense of an individual, not because he was unknown by name, clan, and so on. “Arahantānanti” (of the Arahants) is a genitive in the sense of specification. And because of being thus specified, the meaning ‘he was one among them’ is obtained. Showing this intention, the Commentator said, “bhagavato” (of the Blessed One), and so on. Some, however, say this: “Arahantānanti” is a genitive in the sense of relation. Therefore, here, to show the intended meaning together with the remainder of the text, “bhagavato,” and so on, was said. Whatever word herein has not been analyzed as to its meaning should be understood as being very easy to comprehend.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthappakāsaniyā mahāsīhanādasuttavaṇṇanāya līnatthapakāsanā.

Thus ends the Clarification of the Obscure Meaning of the Exposition of the Mahāsīhanāda Sutta in the Subcommentary named Sādhu-vilāsinī, the Clarifier of the Obscure Meaning of the Sumaṅgalavilāsinī, the Commentary on the Dīghanikāya, which elucidates the supremely subtle, profound, and hard-to-penetrate meaning, and which generates competence in perfectly pure and extensive wisdom.

Mahāsīhanādasuttavaṇṇanā niṭṭhitā.

The Exposition of the Mahāsīhanāda Sutta is concluded.

9. Poṭṭhapādasuttavaṇṇanā

9. The Commentary on the Poṭṭhapāda Sutta

Poṭṭhapādaparibbājakavatthuvaṇṇanā

The Commentary on the Account of Poṭṭhapāda the Wanderer

406. Evaṃ [Pg.368] mahāsīhanādasuttaṃ saṃvaṇṇetvā idāni poṭṭhapādasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, mahāsīhanādasuttassānantaraṃ saṅgītassa suttassa poṭṭhapādasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… sāvatthiyanti poṭṭhapādasutta’’nti āha. ‘‘Sāvatthiya’’nti idaṃ samīpatthe bhummanti dassetuṃ ‘‘sāvatthiṃ upanissāyā’’ti vuttaṃ, cīvarādipaccayapaṭibaddhatāya upanissayaṃ katvāti attho. Jeto nāma rājakumāro, tena ropitattā saṃvaḍḍhitattā paripālitattā jetassa vanaṃ upavananti atthamāha ‘‘jetassa kumārassa vane’’ti. Sudatto nāma gahapati anāthānaṃ piṇḍassa dāyakattā anāthapiṇḍiko. Tena jetassa hatthato aṭṭhārasahiraññakoṭisantharaṇena taṃ kiṇitvā aṭṭhārasahiraññakoṭīheva senāsanaṃ kārāpetvā aṭṭhārasahiraññakoṭīheva vihāramahaṃ niṭṭhāpetvā evaṃ catupaññāsahiraññakoṭipariccāgena so ārāmo buddhappamukhassa bhikkhusaṅghassa niyyātito. Tenāha ‘‘anāthapiṇḍikena gahapatinā ārāmo kārito’’ti. Pupphaphalapallavādiguṇasampattiyā, pāṇino nivāsaphāsutādinā vā visesena pabbajitā tato tato āgamma ramanti anukkaṇṭhitā hutvā nivasanti etthāti ārāmo. Atha vā yathāvuttaguṇasampattiyā tattha tattha gatepi attano abbhantare ānetvā rametīti ārāmo.

406. Having thus expounded the Mahāsīhanāda Sutta, now, wishing to expound the Poṭṭhapāda Sutta, in order to clarify that the occasion for exposition has been attained in due order, or to reveal that the Poṭṭhapāda Sutta is the Sutta recited immediately after the Mahāsīhanāda Sutta, the commentator says: “Thus have I heard… at Sāvatthī—the Poṭṭhapāda Sutta.” To show that this word “Sāvatthiyaṃ” is a locative case in the sense of proximity, it was said, “relying on Sāvatthī”; the meaning is, having made it a reliance due to its connection with requisites such as robes. A prince named Jeta; because it was planted, nurtured, and protected by him, it is Jeta’s forest, a grove. To state this meaning, he says, “in the grove of Prince Jeta.” A householder named Sudatta, because of being a giver of alms-food to the helpless, was called Anāthapiṇḍika. Having bought that grove from the hand of Jeta by paving it with eighteen crores of gold coins, and having had a monastery built with eighteen crores of gold coins, and having completed the monastery dedication festival with eighteen crores of gold coins, thus, with a donation of fifty-four crores of gold coins, that park was dedicated to the community of monks headed by the Buddha. Therefore, the commentator says, “the park was caused to be made by the householder Anāthapiṇḍika.” Because of its accomplishment of qualities such as flowers, fruits, and leaves, or because of the comfort of dwelling for living beings, renunciants, in particular, come from various places and delight, and being without discontent, they dwell here; therefore, it is an ārāma (park). Or, because of the accomplishment of the aforesaid qualities, even when one has gone to various places, it causes one to delight by bringing it into one's own interior; therefore, it is an ārāma.

Phoṭo yassa pādesu jātoti poṭṭhapādo. Phoṭo poṭṭhoti hi pariyāyo. Paribbājako duvidho channaparibbājako, acchannaparibbājako ca. Tattha acchannaparibbājakopi acelako ājīvakoti duvidho. Tesu acelako sabbena sabbaṃ naggo, ājīvako pana upari ekameva vatthaṃ upakacchakantare pavesetvā pariharati, heṭṭhā naggo. Ayaṃ pana duvidhopesa na hotīti vuttaṃ ‘‘channaparibbājako’’ti, vatthacchāyāchādanapabbajjūpagatattā channaparibbājakasaṅkhyaṃ gatoti attho. Brāhmaṇamahāsāloti mahāvibhavatāya mahāsārataṃ patto brāhmaṇo. Gaṇācariyoti [Pg.369] sāpekkhatāya samāso. Samayanti sāmaññaniddeso, ekasesaniddeso vā, taṃ taṃ samayanti attho. Pavadantīti pakārato vadanti, attanā attanā uggahitaniyāmena yathā tathā samayaṃ vadantīti attho. Tārukkhoti tassa nāmaṃ. Pabhuti saddena todeyyajāṇusoṇīsoṇadaṇḍakūṭadantādike saṅgaṇhāti, ādisaddena pana channaparibbājakādike. Tinduko nāma kāḷakkhandharukkho. Cīranti panti. Tindukā cīraṃ ettha santīti tindukacīro. Tathā ekā sālā etthāti ekasālako. Bhūtapubbagatiyā tamatthaṃ vitthārato dassento ‘‘yasmā’’tiādimāha. Iti katvāti iminā kāraṇena. ‘‘Tasmi’’ntiādinā yathāpāṭhaṃ vibhatyantadassanaṃ.

He on whose feet a swelling arose is Poṭṭhapāda. Indeed, phoṭa and poṭṭha are synonyms. A wanderer is of two kinds: a covered wanderer and an uncovered wanderer. Among them, the uncovered wanderer is also of two types: the naked ascetic (acelaka) and the Ājīvaka. Among these, the naked ascetic is completely naked, while the Ājīvaka wears only a single cloth on his upper body, having inserted it in his armpit, while being naked below the waist. But this one is not either of these two types, therefore it was said, “a covered wanderer”; the meaning is that he has attained the designation of a covered wanderer because he has undertaken the wandering life which is covered by the shade of cloth. A brāhmaṇa-mahāsāla is a brahmin who has attained great substance due to his great wealth. Gaṇācariya is a compound formed due to dependence. Samayaṃ is a general designation, or an elliptical designation; the meaning is “that and that doctrine.” Pavadanti means they speak in various ways; the meaning is that each declares their doctrine according to the rule they have learned. Tārukkha is his name. By the word pabhuti, it includes Todeyya, Jāṇussoṇi, Soṇadaṇḍa, Kūṭadanta, and others; by the word ādi, it includes covered wanderers and the like. A tinduka is a tree with a black trunk. Cīra means a row. Tindukacīra means that rows of tinduka trees are present there. Similarly, Ekasālaka means that there is one hall there. Wishing to show that meaning in detail according to the way it happened in the past, the commentator begins with “yasmā” and so on. Iti katvā means “for this reason.” By the words beginning with “tasmiṃ,” the showing of the case endings is according to the text.

Anekākārānavasesañeyyatthavibhāgato, aparāparuppattito ca bhagavato ñāṇaṃ loke patthaṭamiva hotīti vuttaṃ ‘‘sabbaññutaññāṇaṃ pattharitvā’’ti, yato tassa ñāṇajālatā vuccati. Veneyyānaṃ tadantogadhabhāvo heṭṭhā vuttova. Veneyyasattapariggaṇhanatthaṃ samannāhāre kate paṭhamaṃ nesaṃ veneyyabhāveneva upaṭṭhānaṃ hoti, atha saraṇagamanādivasena kiccanipphatti vīmaṃsīyatīti āha ‘‘kinnu kho bhavissatīti upaparikkhanto’’ti. Nirodhanti saññānirodhaṃ. Nirodhā vuṭṭhānanti tato nirodhato vuṭṭhānaṃ saññuppattiṃ. Sabbabuddhānaṃ ñāṇena saṃsanditvāti yathā te nirodhaṃ, nirodhato vuṭṭhānañca byākariṃsu, byākarissanti ca, tathā byākaraṇavasena saṃsanditvā. Katipāhaccayenāti dvīhatīhaccayena. Pāḷiyameva hi imamatthaṃ vakkhati. Saraṇaṃ gamissatīti ‘‘saraṇa’’miti gamissati. ‘‘Hatthisāriputtoti hatthisārino putto’’ti (dī. ni. ṭī. 1.406) ācariyena vuttaṃ. Adhunā pana ‘‘citto hatthisāriputto’’ tveva pāṭho dissati, citto nāma hatthācariyassa puttoti attho.

Because it reveals knowable things of many kinds without remainder, and because it arises successively, the Blessed One’s knowledge is as if spread out in the world; therefore it was said, “having spread out the knowledge of omniscience,” from which it is called the “net of knowledge.” The inclusion of beings to be trained within it has already been explained below. When attention is directed for the purpose of grasping the beings to be trained, their appearance in the mind is first precisely as beings to be trained; then, the completion of their task by way of going for refuge and so on is investigated. Therefore, the commentator says, “examining, ‘What indeed will happen?’” Nirodhaṃ means the cessation of perception. Nirodhā vuṭṭhānaṃ means emerging from that cessation, the arising of perception. “Having conformed with the knowledge of all Buddhas” means having conformed by way of declaration, just as those Buddhas declared cessation and emergence from cessation, and will declare it. Katipāhaccayena means after two or three days have passed. Indeed, this meaning will be stated in the Pāḷi text itself. Saraṇaṃ gamissati means he will go to it as “refuge.” The teacher has said: “Hatthisāriputto means the son of an elephant master.” But now, the reading seen is just “Citto Hatthisāriputto”; the meaning is Citta by name, the son of an elephant master.

Surattadupaṭṭanti rajanena sammā rattaṃ diguṇaṃ antaravāsakaṃ parivattanavasena nivāsetvā. ‘‘Yugandharapabbataṃ parikkhipitvā’’ti idaṃ parikappavacanaṃ ‘‘tādiso atthi ce, taṃ viyā’’ti. Meghavaṇṇanti rattameghavaṇṇaṃ, sañjhāpabhānurañjitameghasaṅkāsanti attho. Paṭhamena cettha saṇṭhānasampattiṃ dasseti, dutiyena vaṇṇasampattiṃ. Ekaṃsavaragatanti vāmaṃsavarappavattaṃ. Tathā hi suttanipātaṭṭhakathāyaṃ vaṅgīsasuttavaṇṇanāyaṃ vuttaṃ ‘‘ekaṃsanti [Pg.370] ca vāmaṃsaṃ pārupitvā ṭhitassetaṃ adhivacanaṃ. Yato yathā vāmaṃsaṃ pārupitvā ṭhitaṃ hoti, tathā cīvaraṃ katvāti evamassattho veditabbo’’ti [su. ni. aṭṭha. nigrodhakappasutta (vaṅgīsasutta) vaṇṇanā] tattha etanti ‘‘ekaṃsaṃ cīvaraṃ katvā’’ti vacanaṃ. Yatoti yathāvuttavacanassa pārupitvā ṭhitasseva adhivacanattā evamassa attho veditabboti sambandho. Paccagghanti ekaṃ katvā anadhiṭṭhitakāle pāṭekkaṃ mahagghaṃ, paccagghaṃ vā abhinavaṃ, abbhuṇhe taṅkhaṇe nibbattanti attho. Purimañcettha atthavikappaṃ keci na icchati. Tathā hi ācariyeneva udānaṭṭhakathāyaṃ vuttaṃ ‘‘paccaggheti abhinave, paccekaṃ mahagghatāya paccaggheti keci, taṃ na sundaraṃ. Na hi buddhā bhagavanto mahagghaṃ paṭiggaṇhanti, paribhuñjanti cā’’ti, idhāpi tena pacchimoyeva atthavikappo gahito. Abhinavatāya ‘‘paccaggha’’nti ca idaṃ ādito tathā laddhavohārena, anaññaparibhogatāya ca vuttaṃ, tathā vā satthu adhiṭṭhānena taṃ pattaṃ sabbakālaṃ ‘‘paccaggha’’ntveva vuccati. Selamayapattanti muggavaṇṇasilāmayaṃ catumahārājadattiyaṃ pattaṃ. Ayameva hi bhagavatā niccaparibhutto patto samacittasuttavaṇṇanādīsupi (a. ni. aṭṭha. 2.2.37) tathā vuttattā.

‘Surattadupaṭṭa’ means having worn the inner garment, which is properly dyed and doubled, by turning it around. ‘Encircling Mount Yugandhara’—this is a figurative expression meaning ‘if there is such a thing, it is like that.’ ‘Meghavaṇṇa’ means having the color of a red cloud; the meaning is like a cloud tinged with the glow of twilight. Here, by the first, he shows the perfection of form, and by the second, the perfection of color. ‘Ekaṃsavaragata’ means draped over the excellent left shoulder. For so it is said in the Sutta Nipāta commentary in the explanation of the Vaṅgīsa Sutta: ‘“Ekaṃsa” is a designation for the robe of one who stands having covered the left shoulder. Since the robe stands having covered the left shoulder, the meaning of “having arranged the robe thus” should be understood accordingly.’ There, ‘etaṃ’ refers to the phrase ‘having arranged the robe ekaṃsaṃ.’ ‘Yato’ means that because it is a designation for the robe that stands having been draped as described, its meaning should be understood thus—this is the connection. ‘Paccaggha’ means either each one being of great value individually when it has not been determined upon, or brand new, freshly produced at that very moment—this is the meaning. Some here do not accept the former interpretation. For so it is said by the teacher himself in the Udāna commentary: ‘“Paccaggha” means new. Some say it means “each one being of great value,” but that is not fitting, for the Blessed Buddhas do not accept or use what is of great value.’ Therefore, here too, only the latter interpretation is taken. And it is called ‘paccaggha’ because of its newness, from the conventional usage established from the beginning, and also because it has not been used by another. Alternatively, by the Teacher’s determination, that bowl is always called ‘paccaggha.’ ‘Selamayapatta’ means the bowl made of mung bean-colored stone, given by the Four Great Kings. For this very bowl was always used by the Blessed One, as stated in the commentaries on the Samacitta Sutta and others.

407. Attano rucivasena ajjhāsayavasena, na parehi ussāhitoti adhippāyo. ‘‘Atippagabhāvameva disvā’’ti ca idaṃ bhūtakathanaṃ na tāva bhikkhācaraṇavelā sampattāti dassanatthaṃ. Bhagavā hi tadā kālasseva vihārato nikkhanto ‘‘vāsanābhāgiyāya dhammadesanāya poṭṭhapādaṃ anuggaṇhissāmī’’ti. Pāḷiyaṃ atippago khoti ettha ‘‘pago’’ti idaṃ kaccāyanamatena pa-iccupasaggato o-kāraga-kārāgamane siddhaṃ. Pa-saddoyeva pātoatthaṃ vadati. Aññesaṃ pana saddavidūnaṃ matena pātopadamiva nepātikaṃ. Teneva tattha tattha aṭṭhakathāsu (dī. ni. aṭṭha. 3.1) vuttaṃ ‘‘atippago khoti ativiya pāto’’ti. Apica paṭhamaṃ gacchati divasabhāvena pavattatīti pagoti nibbacanaṃ iminā dassitaṃ. Duvidho khalusaddo viya hi pagoti saddo nāmanipātopasaggavasena tividho. Evañhi idha ‘‘atippagabhāvameva disvā’’ti vacanaṃ upapannaṃ hoti.

407. According to one's own preference and inclination, not being urged by others—this is the intended meaning. And ‘seeing only the state of being very early’—this is a statement of fact, to show that the time for the alms round had not yet arrived. For the Blessed One had left his dwelling early at that time, thinking, ‘I will favor Poṭṭhapāda by giving a teaching related to habitual tendencies.’ In the Pāli, concerning ‘atippago kho,’ the word ‘pago’ is established according to Kaccāyana's view by the insertion of ‘o’ and ‘ga’ after the prefix ‘pa-.’ The word ‘pa-’ itself conveys the meaning of ‘early.’ However, according to the view of other grammarians, it is an indeclinable particle like ‘pāto.’ Therefore, in various commentaries it is said, ‘“atippago kho” means exceedingly early.’ Moreover, the etymology ‘it is “pago” because it goes (gacchati) first (paṭhamaṃ), proceeding as the day’ is shown by this. For just as the word ‘khalu’ is twofold, the word ‘pago’ is threefold: as a noun, a particle, and a prefix. For in this way, the statement here, ‘seeing only the state of being very early,’ is justified.

Yaṃnūnāti [Pg.371] esa nipāto aññattha saṃsayaparidīpano, idha pana saṃsayapatirūpakaparidīpanova. Kasmā ‘‘saṃsayaparidīpane’’ti vuttaṃ, nanu buddhānaṃ saṃsayo natthīti āha ‘‘buddhānañcā’’tiādi. Saṃsayo nāma natthi bodhimūle eva tassa samugghāṭitattā. Parivitakkapubbabhāgoti adhippetakiccassa pubbabhāge pavattaparivitakko. Esāti ‘‘karissāma, na karissāmā’’tiādiko esa cittācāro sabbabuddhānaṃ labbhati sambhavati vicāraṇavaseneva pavattanato, na pana saṃsayavasena. Tenāhāti yenesa sabbabuddhānaṃ labbhati, tena bhagavā evamāhāti imameva pāḷiṃ imassa atthassa sādhakaṃ karoti. Ayaṃ aṭṭhakathāto aparo nayo – yaṃnūnāti parikappane nipāto. ‘‘Upasaṅkameyya’’nti kiriyāpadena vuccamānoyeva hi attho anena jotīyati. Tasmā ahaṃ yaṃnūna yadi pana upasaṅkameyyaṃ sādhu vatāti yojanā. ‘‘Yadi panā’’ti idampi tena samānatthanti vuttaṃ ‘‘yadi panāhanti attho’’ti.

‘Yaṃnūna’—this particle elsewhere illuminates doubt, but here it only illuminates a semblance of doubt. Why was it said ‘in illuminating doubt’? Surely the Buddhas have no doubt? To this, he says ‘For the Buddhas...’ and so on. There is no such thing as doubt for them, as it was eradicated at the very root of the Bodhi tree. ‘The preliminary stage of reflection’ means the reflection that occurs in the preliminary stage of an intended action. This refers to the mental process such as ‘Shall we do it? Shall we not do it?’. This is found in, is possible for, all Buddhas, as it proceeds simply by way of investigation, not by way of doubt. ‘Tenāha’ means: because this is found in all Buddhas, for that reason the Blessed One spoke thus; he makes this very Pāli text a proof for this meaning. This is another method from the commentary: ‘yaṃnūna’ is a particle in the sense of consideration. For the meaning expressed by the verb ‘upasaṅkameyyaṃ’ (‘I should approach’) is illuminated by this particle. Therefore, the construction should be made thus: ‘What if I were to approach? It would be good indeed.’ The phrase ‘yadi pana’ also has the same meaning as that word, therefore it was said ‘the meaning is “yadi panāhaṃ”.’

408. Assāti paribbājakaparisāya. Uddhaṃgamanavasenāti unnatabahulatāya uggantvā uggantvā pavattanavasena. Disāsu patthaṭavasenāti vipulabhāvena bhūtaparamparāya sabbadisāsu pattharaṇavasena. Ettha ca pāḷiyaṃ yathā unnatapāyo saddo unnādo, evaṃ vipulabhāvena uparūpari pavattopi unnādoyevāti tadubhayaṃ ekajjhaṃ katvā ‘‘unnādiniyā’’ti vuttaṃ, puna tadubhayameva vibhāgaṃ katvā ‘‘uccāsaddamahāsaddāyā’’ti. Ato pāḷinayānurūpameva atthaṃ vivaratīti daṭṭhabbaṃ. Idāni paribbājakaparisāya uccāsaddamahāsaddatākāraṇaṃ, tassa ca pavattiākāraṃ dassento ‘‘tesañhī’’tiādimāha. Bālātapeti abhinavuggatasūriyātape. Kāmassādo nāma kāmaguṇassādo. Bhavassādo nāma kāmarāgādisahagato bhavesu assādo.

408. ‘Assa’ refers to the assembly of wanderers. ‘By way of going upwards’ means by way of proceeding, rising and rising, due to the abundance of high-pitched sounds. ‘By way of spreading in the directions’ means by way of spreading in all directions with vastness through a succession of material elements. And here in the Pāli, just as a sound that is predominantly high is an ‘unnādo’ (uproar), so too a sound that proceeds higher and higher with vastness is also an ‘unnādo.’ Therefore, combining both, it was said ‘unnādiniyā.’ Then, dividing those same two, it was said ‘uccāsaddamahāsaddāya.’ Therefore, it should be seen that he explains the meaning in accordance with the method of the Pāli text. Now, wishing to show the reason for the assembly of wanderers having a loud and great sound, and the mode of its occurrence, the teacher said ‘tesaṃ hi...’ and so on. ‘Bālātape’ refers to the heat of the newly risen sun. ‘Kāmassāda’ means gratification in sensual pleasures. ‘Bhavassāda’ means gratification in existences, accompanied by sensual lust and the like.

Sūriyuggamane khajjopanamiva nippabhataṃ sandhāya vuttaṃ ‘‘khajjopanakūpamā jātā’’ti. Lābhasakkāropi no parihīnoti attho bāverujātakena (jā. 1.4.154) dīpetabbo. Parisadosoti parisāya pavattadoso.

Referring to the state of being without radiance at sunrise, like a firefly, it was said by the commentator, 'they have become like a firefly.' The meaning is that our gain and honor have also declined; this should be illustrated by the Bāveru Jātaka. 'A fault in the assembly' (parisadoso) is a fault that has occurred in the assembly.

409. Saṇṭhapesīti saññamanavasena sammadeva ṭhapesi. Saṇṭhapanañcettha tiracchānakathāya aññamaññasmiṃ agāravassa cajāpanavasena ācārasikkhāpanaṃ[Pg.372], yathāvuttadosassa nigūhanañca hotīti āha ‘‘sikkhāpesī’’tiādi. Nanti parisaṃ. Appasaddanti nissaddaṃ uccāsaddamahāsaddābhāvaṃ. ‘‘Eko nisīdatī’’tiādi atthāpattidassanaṃ. Vuddhinti lābhaguṇavuddhiṃ. Patthayamānoti patthayanahetu. Mānante hi lakkhaṇe, hetumhi ca icchanti saddavidū. Idāni tamatthaṃ vitthāretuṃ ‘‘paribbājakā kirā’’tiādi āraddhaṃ. Aparaddhanti aparajjhitaṃ. Nappamajjantīti pamādaṃ na āpajjanti, na agāravaṃ karontīti vuttaṃ hoti.

409. ‘He established’ (saṇṭhapesi) means he established them well by way of restraint. And here, establishing (saṇṭhapanaṃ) is the training in conduct by way of causing the abandonment of disrespect for one another through talk that is contrary to the path and fruition, and it is also the concealing of the aforementioned fault; therefore, the commentator said, ‘he trained’ (sikkhāpesi), etc. ‘Them’ (naṃ) means the assembly. ‘With little sound’ (appasaddaṃ) means silent, the absence of high sounds and great sounds. ‘One sits alone,’ etc., is a demonstration of the implied meaning. ‘Growth’ (vuddhiṃ) means growth in gain and virtue. ‘Desiring’ (patthayamāno) means because of the cause of desiring. Indeed, grammarians accept the -māna suffix in the sense of a characteristic and in the sense of a cause. Now, to elaborate on that meaning, the commentator undertook the passage beginning, ‘The wanderers, it is said...’ (paribbājakā kira). ‘Wronged’ (aparaddhaṃ) means offended. ‘They are not negligent’ (nappamajjanti) means they do not fall into negligence, they do not show disrespect; thus it is said.

410. No āgate ānandoti amhākaṃ bhagavati āgate ānando pīti hoti. ‘‘Cirassaṃ kho bhante bhagavā imaṃ pariyāyamakāsī’’ti vacanaṃ pubbepi tattha āgatapubbattā vuttavacanamiva hotīti codanaṃ samuṭṭhāpetvā pariharanto ‘‘kasmā āhā’’tiādimāha. Piyasamudācārāti piyālāpā. Tasmāti tathā piyasamudācārassa pavattanato. Na kevalaṃ ayameva, atha kho aññepi pabbajitā yebhuyyena bhagavato apacitiṃ karontevāti tadaññesampi bāhullakammena tadatthaṃ sādhetuṃ ‘‘bhagavantañhī’’tiādi vuttaṃ. Tattha kāraṇamāha ‘‘uccākulīnatāyā’’ti, mahāsammatarājato paṭṭhāya asambhinnakhattiyakulatāyāti attho. Tathā hi soṇadaṇḍena vuttaṃ ‘‘samaṇo khalu bho gotamo uccākulā pabbajito asambhinnakhattiyakulā’’ti, (dī. ni. 1.304) tena sāsane appasannānampi kulagāravena bhagavati apacitiṃ dasseti. Etasmiṃ antare kā nāma kathāti yathāvuttaparicchedabbhantare kīdisā nāma kathā. Vippakatāti āraddhā hutvā apariyositā. ‘‘Kā kathā vippakatā’’ti pana vadanto atthato tassā pariyosāpanaṃ paṭijānāti nāma. Kā kathāti ca avisesacodanā, tasmā yassā tassā sabbassāpi kathāya pariyosāpanaṃ paṭiññātaṃ hoti, tañca paṭijānanaṃ padesaññuno avisaṃyanti āha ‘‘yāva…pe… sabbaññupavāraṇaṃ pavāresī’’ti. Esāti paribbājakaparisāya kathitā rājakathādikā. Nissārāti niratthakabhāvena sārarahitā.

410. ‘When he comes, there is joy for us’ (no āgate ānando) means: when the Blessed One comes to us, there is joy and delight. The statement, ‘For a long time, venerable sir, the Blessed One has taken this course,’ is like a statement said because he had come there before in the past. Having raised this objection and refuting it, the commentator said, ‘Why did he say...?’ etc. ‘Affectionate conduct’ (piyasamudācārā) means affectionate speech. ‘Therefore’ (tasmā) means because of the occurrence of such affectionate conduct. Not only this one, but indeed other ascetics too, for the most part, show reverence to the Blessed One. Therefore, to establish that meaning through the frequent practice of those others as well, it was said, ‘For the Blessed One...’ (bhagavantañhi), etc. Therein, he states the reason with ‘due to high birth’ (uccākulīnatāya), meaning: due to being of the unmixed warrior clan, beginning from King Mahāsammata. For so it was said by Soṇadaṇḍa: ‘Indeed, friends, the ascetic Gotama has gone forth from a high family, from an unmixed warrior clan.’ By that, he shows the reverence for the Blessed One—on account of respect for his clan—even of those not pleased with the teaching. ‘In this interval, what was the talk?’ means: within the aforementioned section, what kind of talk was it? ‘Unfinished’ (vippakatā) means having been started, it was not concluded. But one who says, ‘What talk was unfinished?’ by implication indeed agrees to its completion. And ‘What talk?’ is a non-specific question; therefore, the completion of any and all talk whatsoever is agreed to. And that agreement is not the domain of one with partial knowledge; therefore, the commentator said, ‘until... he issued the invitation of omniscience.’ ‘This’ (esā) refers to the talk spoken in the assembly of wanderers, such as talk about kings, etc. ‘Without essence’ (nissārā) means devoid of essence due to being meaningless.

Abhisaññānirodhakathāvaṇṇanā

The Commentary on the Discourse on the Cessation of Higher Perception.

411. ‘‘Tiṭṭhatesā’’ti etassa āpannamatthaṃ dassento ‘‘sace’’tiādimāha. Sukāraṇanti sundaraṃ atthāvahaṃ hitāvahaṃ kāraṇaṃ. Yatthāti aññatarissaṃ [Pg.373] sālāyaṃ. Nānātitthasaṅkhātāsu laddhīsu niyuttāti nānātitthiyāṇiyasaddena. Ṇikasaddena vā ka-kārassa ya-kāraṃ katvā yathā ‘‘antiyo’’ti. ‘‘Ayaṃ kiṃ vadati ayaṃ kiṃ vadatī’’ti kutūhalaṃ kolāhalamettha atthīti kotūhalā, sā eva sālā kotūhalasālāti āha ‘‘kotūhaluppattiṭṭhānato’’ti. Upasaggamattaṃ dhātvatthānuvattanato. Saññāsīsenāyaṃ desanā, tasmā saññāsahagatā sabbepi dhammā gayhanti, tattha pana cittaṃ padhānanti vuttaṃ ‘‘cittanirodhe’’ti. Pahānavasena pana accantanirodhassa tehi anadhippetattā, avisayattā ca ‘‘khaṇikanirodhe’’ti āha. Kāmaṃ sopi tesaṃ avisayova, atthato pana nirodhakathā vuccamānā tattheva tiṭṭhati, tasmā atthāpattimattaṃ pati tathā vuttanti veditabbaṃ. Tassāti abhisaññānirodhakathāya. ‘‘Kittighoso’’ti ‘aho buddhānubhāvo, bhavantarapaṭicchannampi kāraṇaṃ evaṃ hatthāmalakaṃ viya paccakkhato dasseti, sāvake ca edise saṃvarasamādāne patiṭṭhāpetī’ti thutighoso yāva bhavaggā pattharatīti. Ācariyena vuttaṃ. Idāni pana ‘‘sakalajambudīpe bhagavato kathākittighoso pattharatī’’ti pāṭho dissati. Paṭibhāgakiriyanti paḷāsavasena paṭibhāgabhūtaṃ payogaṃ. Bhavantarasamayanti tatra tatra vuṭṭhānasamayaṃ abhūtaparikappitaṃ kiñci ussāriyavatthuṃ attano samayaṃ katvā kathenti. Kiñcideva sikkhāpadanti ‘‘ekamūlakena bhavitabbaṃ, ettakaṃ velaṃ ekasmiṃyeva ṭhāne nisīditabba’’nti evamādikaṃ kiñcideva kāraṇaṃ sikkhākoṭṭhāsaṃ katvā paññapenti. Nirodhakathanti nirodhasamāpattikathaṃ.

411. Showing the meaning that pertains to ‘Let this stand’ (tiṭṭhatesā), the commentator said, ‘If...’ (sace), etc. ‘A good reason’ (sukāraṇaṃ) means a good, beneficial, and advantageous reason. ‘Where’ (yattha) means in a certain hall. Those engaged in doctrines known as various schools (nānātitthasaṅkhātāsu laddhīsu niyuttā) are nānātitthiyā (adherents of various schools), formed with the suffix ṇiya, or with the suffix ṇika by changing the letter k to y, as in antiyo. Because there is curiosity and uproar here—‘What is this one saying? What is this one saying?’—it is a ‘hall of curiosity’ (kotūhalā); that very hall is the kotūhalasālā. Therefore, the commentator said, ‘from being a place where curiosity arises’ (kotūhaluppattiṭṭhānato). The prefix (abhi) merely follows the meaning of the root. This teaching is headed by perception; therefore, all phenomena associated with perception are taken. But among them, mind is primary; therefore, it was said in the commentary, ‘in the cessation of mind’ (cittanirodhe). But by way of abandonment, since absolute cessation is not intended by them and is not their domain, the commentator said, ‘in momentary cessation’ (khaṇikanirodhe). Indeed, that too is not their domain; but when the talk on cessation is spoken, in terms of meaning, it is established right there. Therefore, it should be known that it was said thus merely with reference to the implied meaning. ‘Of that’ (tassa) refers to the discourse on the cessation of higher perception. ‘The sound of fame’ (kittighoso) means the sound of praise—‘Oh, the Buddha’s power! He shows a cause hidden in another existence as if it were a myrobalan fruit on the palm, directly perceived. And he establishes disciples in such restraint and undertaking’—spreads as far as the peak of existence. This was said by the commentator. But now, the reading ‘the sound of fame of the Blessed One’s discourse spreads throughout all of Jambudīpa’ is seen. ‘An imitative action’ (paṭibhāgakiriyanti) means an effort that is a counterpart, by way of rivalry. ‘The doctrine of another existence’ (bhavantarasamayanti) means: taking some baseless, imagined lofty matter from their doctrine that arises in various existences as their own doctrine, they speak. ‘Some training rule’ (kiñcideva sikkhāpadaṃ) means: making some reason or other—such as ‘one must be mute,’ ‘one must sit in one place for so long’—into a portion of the training, they lay it down. ‘Talk on cessation’ (nirodhakathanti) means the talk on the attainment of cessation.

Tesūti kotūhalasālāyaṃ sannipatitesu nānātitthiyasamaṇabrāhmaṇesu. Ekacceti eke. Purimoti ‘‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’’tiādinā vuttavādī. Etthāti catūsu vādīsu. Yvāyaṃ idha uppajjatīti sambandho. Samāpattinti asaññībhavāvahaṃ vāyokasiṇaparikammaṃ, ākāsakasiṇaparikammaṃ vā rūpāvacaracatutthajjhānasamāpattiṃ, pañcamajjhānasamāpattiṃ vā. Nirodheti heṭṭhā vuttanayena saññānirodhe. Hetuṃ apassantoti yena hetunā asaññībhave saññāya nirodho sabbaso anuppādo, yena ca tato cutassa idha pañcavokārabhave [Pg.374] saññāya uppādo, tadubhayampi hetuṃ avisayatāya apassanto.

‘Tesu’ refers to the various ascetics and brahmins of different views gathered in the hall named Kotūhala, or the hall of bustling talk. ‘Ekacce’ means ‘some’ of these ascetics and brahmins. ‘Purima’ refers to the ascetic or brahmin who holds the view stated thus: ‘Without a generative cause, without a supporting condition, a person’s perceptions arise and also cease,’ and so on. ‘Ettha’ means ‘among these four ascetics and brahmins who state a view.’ The connection should be made thus: ‘Whatever person arises here in this five-aggregate existence.’ ‘Samāpatti’ refers to an attainment that leads to the plane of non-perception, which may be: the preliminary practice on the air-kasiṇa, or the preliminary practice on the space-kasiṇa, or the attainment of the fourth jhāna of the form realm, or the attainment of the fifth jhāna. ‘Saññānirodhe’ means in the cessation of perception, in the manner stated below. ‘Hetuṃ apassanto’ means not seeing, due to it not being the object of one's knowledge, both the generative cause by which there is the cessation and complete non-arising of perception in the plane of non-perception, and the generative cause by which there is the arising of perception here in this five-aggregate existence for a being who has passed away from there.

Dutiyoti ‘‘saññā hi bho purisassa attā’’tiādinā vuttavādī. Nanti paṭhamavādiṃ. Nisedhetvāti ‘‘na kho pana metaṃ bho evaṃ bhavissatī’’ti evaṃ paṭikkhipitvā. Migasiṅgatāpasassāti evaṃnāmakatāpasassa. Tassa kira matthake migasiṅgākārena dve cūḷā uṭṭhahiṃsu, ‘‘isisiṅgo’’tipi tassa nāmaṃ. Asaññakabhāvanti muñchāpattiyā kiriyāmayasaññāvasena vigatasaññibhāvaṃ. Vakkhati hi ‘‘visaññī hutvā’’ti. Cattālīsanipāte āgatanayena migasiṅgatāpasavatthuṃ saṅkhepato dassetuṃ ‘‘migasiṅgatāpaso kirā’’tiādi vuttaṃ. Vikkhambhanavasena kilesānaṃ santāpanato attantapo. Dukkaratapatāya ghoratapo tibbatapo. Nibbisevanabhāvāpādanena sabbaso milāpitacakkhāditikkhindriyatāya paramadhitindriyo. Sakkavimānanti paṇḍukambalasilāsanaṃ sandhāyāha. Tañhi tathārūpapaccayā kadāci uṇhaṃ, kadāci thaddhaṃ, kadāci calitaṃ hoti. ‘‘Sakka…pe… patthetī’’ti ayoniso cintetvā pesesi. Bhaggoti bhañjitakusalajjhāsayo, adhunā pana ‘‘laggo’’ti pāṭhaṃ likhanti. Tena dibbaphassenāti hatthaggahaṇamattadibbaphassena. Tanti tathā saññāpaṭilābhaṃ. Evamāhāti evaṃ ‘‘saññā hi bho purisassa attā’’tiādinā ākārena saññānirodhamāha. Imināva nayena ito paresupi dvīsu ṭhānesu pāḷimāharitvā yojanā veditabbā.

‘Dutiya’ refers to the ascetic or brahmin who holds the view stated thus: ‘Sirs, perception itself is the self of a man,’ and so on. ‘Naṃ’ refers to the first proponent, or the view of the first person. ‘Nisedhetvā’ means having rejected it thus: ‘Sir, this so-called cessation of perception will not be as you say.’ ‘Migasiṅgatāpasassa’ refers to the ascetic of that name. It is heard that on his head, two top-knots arose in the shape of a deer's horn; ‘Isisiṅga’ was also his name. ‘Asaññakabhāvaṃ’ means the state of being devoid of perception by means of a functional perception that has reached a state of fainting. Indeed, it will be said: ‘having become perceptionless.’ To show the story of the ascetic Migasiṅga in brief, following the method that comes in the Cattālīsanipāta, the commentator said, ‘The ascetic Migasiṅga, it is heard…’ and so on. He was one who practiced self-torment (`attantapo`) because he burned away the defilements by means of suppression. Because his austerity was difficult to perform, his austerity was fierce (`ghoratapo`) and intense (`tibbatapo`). By bringing about a state of being without the poison of defilements, and because of having his faculties such as the eye completely withered and possessing the sharp faculty of wisdom, he had the supreme faculty of steadfastness (`paramadhitindriyo`). The commentator said ‘Sakka’s celestial mansion’ referring to the Paṇḍukambala stone seat. Indeed, due to a certain kind of condition, that seat is sometimes hot, sometimes hard, and sometimes it shakes. ‘Sakka…pe… pattheti’ means he sent her, having thought unskillfully. ‘Bhaggo’ means having his wholesome disposition broken; but now they write the reading as ‘laggo.’ ‘Tena dibbaphassena’ means by the divine touch that was merely the holding of the hand. ‘Taṃ’ refers to the regaining of perception in that way. ‘Evamāha’ means he stated the cessation of perception in this manner: ‘Sirs, perception itself is the self of a man,’ and so on. By this very method, the application should be understood in the two subsequent cases by bringing forth the Pāḷi text.

Tatiyoti ‘‘santi hi bho samaṇabrāhmaṇā’’tiādinā vuttavādī. Āthabbaṇapayoganti āthabbaṇavedavihitaṃ āthabbaṇikānaṃ visaññibhāvāpādanappayogaṃ. Upakaḍḍhanaṃ āharaṇaṃ. Apakaḍḍhanaṃ apaharaṇaṃ. Āthabbaṇaṃ payojetvāti āthabbaṇavede āgataṃ aggijuhanapubbakaṃ mantapadaṃ payojetvā sīsacchinnatādidassanena saññānirodhamāha. Tassāti yassa sīsacchinnatādi dassitaṃ, tassa.

‘Tatiya’ refers to the ascetic or brahmin who holds the view stated thus: ‘Sir, there are indeed ascetics and brahmins,’ and so on. ‘Āthabbaṇapayogaṃ’ means the practice for inducing a state of being without perception, which is prescribed in the Atharva Veda text for those who know the Atharva Veda. ‘Upakaḍḍhanaṃ’ is bringing or drawing near. ‘Apakaḍḍhanaṃ’ is removing or drawing away. ‘Āthabbaṇaṃ payojetvā’ means having employed a mantra-verse found in the Atharva Veda, which is preceded by a fire offering, and by showing things such as the state of having one's head cut off, he speaks of the cessation of perception. ‘Tassa’ refers to that being to whom the state of having the head cut off, and so on, was shown.

Catutthoti ‘‘santi hi bho devatā mahiddhikā’’tiādinā vuttavādī. Yakkhadāsīnanti devadāsīnaṃ, yā ‘‘yogavatiyo’’tipi vuccanti, yoginiyotipi [Pg.375] pākaṭā. Madaniddanti surāmadanimittakaṃ supanaṃ. Devatūpahāranti naccanagāyanādinā devatānaṃ pūjaṃ. Surāpātinti pātipuṇṇaṃ suraṃ. Divāti atidivā, ussūreti attho. Tanti tathā supitvā vuṭṭhahanaṃ. Suttakāle devatānaṃ saññāpakaḍḍhanavasena nirodhaṃ samāpannā, pabuddhakāle saññupakaḍḍhanavasena nirodhā vuṭṭhitāti maññamānoti adhippāyo.

‘Catuttha’ refers to the ascetic or brahmin who holds the view stated thus: ‘Sir, there are indeed deities of great power,’ and so on. ‘Yakkhadāsīnaṃ’ refers to female servants of the devas, or spirit-mediums, who are also called ‘yogavatiyo’ (women connected with devas) and are also well-known in the world as ‘yoginiyo.’ ‘Madaniddaṃ’ means sleep that has intoxication from liquor as its cause. ‘Devatūpahāraṃ’ means the worship of the deities with dancing, singing, and so on. ‘Surāpātiṃ’ means a cup full of liquor. ‘Divā’ means `atidivā`, very late in the day; the meaning is `ussūre`. ‘Taṃ’ refers to waking up after having slept in that manner. The intention is this: thinking that at the time of sleep, she attains cessation by means of the deities drawing away her perception, and at the time of waking, she has arisen from cessation by means of the deities drawing near her perception.

Eḷamūgakathā viyāti imesaṃ paṇḍitamānīnaṃ kathā andhabālakathāsadisī. Cattāro nirodheti aññamaññavidhure cattāropi nirodhe. Ekena bhavitabbanti ekasabhāveneva bhavitabbaṃ. Na bahunāti na ca aññamaññaviruddhena bahuvidhena nānāsabhāvena bhavitabbaṃ. Tenāpi ekenāti ekasabhāvabhūtena tenāpi nirodhena. Aññenevāti tehi vuttākārato aññākāreneva bhavitabbaṃ. Soti ekasabhāvabhūto nirodho. Aññatra sabbaññunāti sabbaññubuddhaṃ ṭhapetvā. Idhāti kotūhalasālāyaṃ. Ayaṃ nirodho ayaṃ nirodhoti dvikkhattuṃ byāpanicchāvacanaṃ satthā attano desanāvilāsena anekākāravokāraṃ nirodhaṃ vibhāvessatīti dassanatthaṃ kataṃ. Aho nūnāti ettha ahoti acchariye nipāto, nūnāti anussaraṇe. Tasmā aho nūna bhagavāti anaññasādhāraṇadesanattā bhagavā nirodhampi aho acchariyaṃ katvā ārādheyya maññeti adhippāyo. Aho nūna sugatoti etthāpi eseva nayo. Acchariyavibhāvanato eva cettha dvikkhattuṃ āmeḍitavacanaṃ. Acchariyatthopi hesa ahosaddo anussaraṇamukheneva poṭṭhapādena gahito. Tasmā vuttaṃ ‘‘anussaraṇatthe nipātadvaya’’nti. Tenāti anussaraṇatthamukhena pavattanato. ‘‘Aho…pe… sugato’’ti vacanena etadahosīti yojanā. ‘‘Yaṃtaṃsaddā niccasambandhā’’ti sādhippāyaṃ yojanaṃ dassetuṃ ‘‘yo etesa’’ntiādimāha. Kāladesapuggalādivibhāgena bahubhedattā imesaṃ nirodhadhammānanti bahutte sāmivacanaṃ, kusalasaddayoge cetaṃ bhummatthe daṭṭhabbaṃ. Kusalo nipuṇo chekoti pariyāyavacanametaṃ. Aho nūna katheyyāti acchariyaṃ katvā katheyya maññe. So sugatoti sambandho. Ciṇṇavasitāyāti nirodhasamāpattiyaṃ ciṇṇavasībhāvattā. Sabhāvaṃ jānātīti nirodhasabhāvaṃ yāthāvato jānāti.

‘Eḷamūgakathā viya’ means the talk of these conceited scholars is like the talk of blind fools. ‘Cattāro nirodha’ means the four cessations that are mutually incompatible. ‘Ekena bhavitabbaṃ’ means it must be of a single nature. ‘Na bahunā’ means it should not be of many conflicting and diverse natures. ‘Tenāpi ekena’ means by that cessation which is of a single nature. ‘Aññeneva’ means it must be of a different mode from those stated by them. ‘So’ refers to the cessation of a single nature. ‘Aññatra sabbaññunā’ means excluding the Omniscient Buddha. ‘Idha’ means in the Hall of Curiosity. The twice-spoken utterance, ‘This is cessation, this is cessation,’ was made to show that the Teacher, with the grace of His teaching, will clarify cessation, which is interspersed with numerous modes. In ‘Aho nūna’, ‘aho’ is a particle in the sense of wonder, and ‘nūna’ is in the sense of recollection. Therefore, the intention behind ‘Ah, indeed, the Blessed One!’ is that because of His teaching, which is not shared by others, the Blessed One, having made even cessation a thing of wonder, would surely bring delight, I think. The same method should be understood here too for ‘Ah, indeed, the Well-farer!’. And here, the repetitive utterance was made twice precisely to clarify what is wonderful. For this word ‘aho’, though in the sense of wonder, was taken by Poṭṭhapāda by way of recollection. Therefore, it was said, “The two particles are in the sense of recollection.” ‘Tena’ means because it proceeds by way of recollection. The phrase ‘Aho…pe… Sugato’ is to be construed with ‘this thought occurred.’ To show the construction with its intended meaning, ‘The words yaṃ and taṃ are always connected,’ the Commentator says, ‘Yo etesaṃ,’ and so on. Because of having many divisions through the distinction of time, place, person, and so on, the genitive case is used in the plural for ‘of these states of cessation’; and in connection with the word ‘kusala,’ this should be understood in the locative sense. ‘Kusala,’ ‘nipuṇa,’ and ‘cheka’ are synonyms. ‘Aho nūna katheyya’ means ‘Having made it wonderful, he would speak, I think.’ The connection is with ‘So Sugato’ (that Well-farer). ‘Ciṇṇavasitāya’ means because of the state of having practiced mastery in the attainment of cessation. ‘Sabhāvaṃ jānāti’ means he knows the intrinsic nature of cessation as it really is.

Ahetukasaññuppādanirodhakathāvaṇṇanā

The Explanation of the Discourse on the Uncaused Arising and Cessation of Perception

412. Gharamajjheyeva [Pg.376] pakkhalitāti yathā gharato bahi gantukāmā purisā maggaṃ anotaritvā gharavivare samatale vivaṭaṅgaṇe eva pakkhalanaṃ pattā, evaṃsampadamidanti attho. Asādhāraṇo hetu, sādhāraṇo paccayoti evamādivibhāgo aññatra vutto, idha pana tena vibhāgena payojanaṃ natthi saññāya akāraṇabhāvapaṭikkhepaparattā codanāyāti vuttaṃ ‘‘kāraṇasseva nāma’’nti. Yaṃ pana pāḷiyaṃ vuttaṃ ‘‘sahetū hi poṭṭhapāda sappaccayā purisassa saññā uppajjantipi nirujjhantipī’’ti, tattha sahetū sappaccayā uppajjanti, uppannā pana nirujjhantiyeva, na tiṭṭhantīti dassanatthaṃ ‘‘nirujjhantipī’’ti vacanaṃ, na tu nirodhassa sahetusapaccayatādassanatthaṃ. Uppādoyeva hi sahetuko, na nirodho. Yadi hi nirodhopi sahetuko siyā, tassapi puna nirodhena bhavitabbaṃ aṅkurādīnaṃ puna aṅkurādinā viya, na ca tassa puna nirodho atthi, tasmā vuttanayeneva pāḷiyā attho veditabbo. Ayañca nayo khaṇanirodhavasena vutto. Yo pana yathāparicchinnakālavasena sabbaso anuppādanirodho, so ‘‘sahetuko’’ti veditabbo tathārūpāya paṭipattiyā vinā abhāvato. Tenāha bhagavā ‘‘sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhatī’’ti (dī. ni. 1.412) tato eva ca aṭṭhakathāyampi (dī. ni. aṭṭha. 1.413) vuttaṃ ‘‘saññāya sahetukaṃ uppādanirodhaṃ dīpetu’’nti. Etañhi pāḷivacanaṃ, aṭṭhakathāvacanañca anuppādanirodhaṃ sandhāya vuttanti daṭṭhabbaṃ. Sikkhāti hetvatthe paccattavacanaṃ, ya-kāralopo vā ‘‘saṅkhyāpi tamhā vanapattā pakkamitabba’’ntiādīsu (ma. ni. 1.192) viya. Hetubhāvo cassā upari āvi bhavissati. Ekasaddo ca aññapariyāyo, na saṅkhyāvācī ‘‘ittheke sato sattassā’’tiādīsu (dī. ni. 1.85-91, 94-98; ma. ni. 3.21) viyāti āha ‘‘sikkhāya ekaccā saññā jāyantī’’ti. Sesapadesupi eseva nayo.

412. ‘They stumbled right in the middle of the house’ means: just as people wanting to go outside from a house, not having yet set foot on the path, stumble in an opening in the house, on level ground, or in an open courtyard; thus should the application of this simile be understood. The distinction that an uncommon cause is a hetu and a common cause is a paccaya, and so on, is stated elsewhere. Here, however, there is no use for that distinction, because the objection is concerned with refuting the state of perception being without a cause; hence it is said: “It is indeed the name for ‘cause’.” As for what was said in the Pāḷi: “Poṭṭhapāda, perceptions for a person arise with a cause, with a condition, and they also cease,” there the words “and they also cease” are to show that perceptions arise with a cause and with a condition, but having arisen, they just cease, they do not endure. It is not to show that cessation itself has a cause and a condition. For only arising has a cause, not cessation. If cessation also had a cause, then it too would need to be ceased by another cessation, just as a sprout would have to be generated from another sprout; but there is no further cessation of that cessation. Therefore, the meaning of the Pāḷi should be understood only in the way that has been stated. And this method is stated by way of momentary cessation. But the non-arising-cessation that is in every way, by way of a respectively defined time, should be understood as “having a cause,” because of its absence without a practice of such a kind. Therefore the Blessed One said: “Through training, a certain perception arises; through training, a certain perception ceases.” And for that very reason it was also said in the commentary: “To show the arising and cessation of perception as having a cause.” For it should be understood that this statement from the Pāḷi and this statement from the commentary are said in reference to non-arising-cessation. The word ‘sikkhā’ is a nominative singular in the sense of cause, or there is an elision of the letter ‘y’, as in such cases as ‘having reflected, one must depart from that forest grove.’ And its nature as a cause will become clear below. The word ‘eka’ is a synonym for ‘añña’ (other/certain), not a word denoting a number, as in such cases as ‘here a certain being...’. Therefore the Commentator said: “Through training, certain perceptions arise.” This same method should be understood in the remaining phrases as well.

413. Vitthāretukamyatāti vitthāretukāmatāya. Pucchāvasenāti kathetukamyatāpucchāvasena, vitthāretukamyatāpucchāvasenāti vā samāso. ‘‘Poṭṭhapādassevāyaṃ pucchā’’ti āsaṅkāya ‘‘bhagavā avocā’’ti pāḷiyaṃ vuttaṃ. Saññāya…pe… dīpetuṃ tā dassentoti yojetabbaṃ[Pg.377]. Tatthāti tassaṃ upari vakkhamānāya desanāya. Tatiyāti adhipaññāsikkhā āgatāti sambandho. ‘‘Ayaṃ…pe… desitoti ettha sammādiṭṭhisammāsaṅkappavasena āgatā. Kasmāti ce? Pariyāpannattā, sabhāvato, upakārato ca yathārahaṃ paññākkhandhe avarodhattā saṅgahitattāti adhippāyo. Tathā hi cūḷavedallasutte vuttaṃ ‘‘yā cāvuso visākha sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462) kāmañcettha vuttanayena tissopi sikkhā āgatā, tathāpi adhicittasikkhāya eva abhisaññānirodho dassito. Itarā pana tassā sambhārabhāvena ānītāti ayamattho pāḷivasena veditabbo.

413. Vitthāretukamyatā means: by the desire to elaborate. Pucchāvasena is a compound meaning: by the power of the question which is the state of one who desires to speak, or by the power of the question which is the state of one who desires to elaborate. Because of the doubt, “This question is Poṭṭhapāda’s alone,” the words “the Blessed One said” are stated in the Pāḷi. The passage should be connected thus: “To show the arising and ceasing of perception with its cause, showing those trainings…” Tatthā means: in that teaching which will be spoken of hereafter. Tatiyā means: the training in higher wisdom has come; thus the connection should be made. Herein, in the passage “Ayaṃ…pe… desito,” it has come by way of right view and right thought. If one should ask, “Why?” the answer is: because of its inclusion. The intention is that it is included because of being contained within the aggregate of wisdom as is appropriate, by its own nature and by its assistance. For so it is said in the Cūḷavedalla Sutta: “Friend Visākha, whatever right view and whatever right thought there is, these states are included in the aggregate of wisdom” (MN 1.462). And although herein all three trainings have come in the manner stated, nevertheless, the cessation of higher perception is shown by means of the training in higher mind alone. The others, however, are brought in as its requisites. This meaning should be understood according to the Pāḷi.

Pañcakāmaguṇikarāgoti pañca kāmakoṭṭhāse ārabbha uppajjanakarāgo. Asamuppannakāmacāroti vattamānuppannatāvasena nasamuppanno yo koci kāmacāro, yā kāci lobhuppatti. Adhunā pana ‘‘asamuppannakāmarāgo’’ti pāṭho, so ayuttova atthato viruddhattā. Kāmarāgo cettha visayavasena niyamitattā kāmaguṇārammaṇova lobho daṭṭhabbo, kāmacāro pana jhānanikantibhavarāgādippabhedo sabbopi lobhacāro. Kāmanaṭṭhena, kāmesu pavattanaṭṭhena ca kāmacāro. Sabbepi hi tebhūmakadhammā kāmanīyaṭṭhena kāmā. Yasmā ubhayesampi sahacaraṇañāyena kāmasaññābhāvo hoti, tasmā ‘‘kāmasaññā’’ti paduddhāraṃ katvā tadubhayameva niddiṭṭhanti veditabbaṃ. ‘‘Tatthā’’tiādi asamuppannakāmacārato pañcakāmaguṇikarāgassa visesadassanaṃ, asamuppannakāmacārasseva vā idhādhippetabhāvadassanaṃ. Kāmaṃ pañcakāmaguṇikarāgopi asamuppanno eva anāgāmimaggena samugghāṭīyati, tasmiṃ pana samugghāṭitepi na sabbo rāgo samugghāṭaṃ gacchati tassa aggamaggena samugghāṭitattā. Tasmā pañcakāmaguṇikarāgaggahaṇena itarassa sabbassa gahaṇaṃ na hotīti ubhayatthasādhāraṇena pariyāyena ubhayameva saṅgahetvā pāḷiyaṃ kāmasaññāggahaṇaṃ kataṃ, ato tadubhayaṃ sarūpato, visesato ca dassetvā sabbasaṅgāhikabhāvato ‘‘asamuppannakāmacāro pana imasmiṃ ṭhāne vaṭṭatī’’ti vuttaṃ. Tasmāti asamuppannakāmacārasseva idha vaṭṭanato ayamattho veditabboti [Pg.378] yojanā. Tassāti paṭhamajjhānasamaṅgino puggalassa. Sadisattāti kāmasaññādibhāvena samānattā, etena pāḷiyaṃ ‘‘purimā’’ti idaṃ sadisakappanāvasena vuttanti dasseti. Anāgatā hi idha ‘‘nirujjhatī’’ti vuttā anuppādassa adhippetattā. Tasmā anāgatameva dassetuṃ ‘‘anuppannāva nuppajjatī’’ti vuttaṃ.

Pañcakāmaguṇikarāga means: the lust that arises in relation to the five portions of sensual pleasures. Asamuppannakāmacāra means: any sensual conduct whatsoever, any arising of greed whatsoever, that is not presently arisen by way of present occurrence. But now there is the reading “asamuppannakāmarāga”; that reading is unsuitable because it is contradictory in meaning. And herein, sensual lust should be understood as greed that has the strands of sensual pleasure as its object, because it is defined by way of its object. Sensual conduct, however, should be understood as all conduct of greed, of such varieties as delight in jhāna, lust for existence, and so on. It is called kāmacāra because of its meaning of desiring and because of its meaning of proceeding amidst sensual pleasures. Indeed, all phenomena of the three realms are called ‘kāma’ because they are desirable. Because for both there is the state of sensual perception by the principle of association, therefore, it should be known that the Commentator, having extracted the term “sensual perception,” has indicated both of them. The passage beginning with “Tattha” shows the distinction of the lust for the five strands of sensual pleasure from unarisen sensual conduct, or it shows that unarisen sensual conduct alone is intended here. It is true that even the lust for the five strands of sensual pleasure, being unarisen, is eradicated by the path of the non-returner. However, even when that is eradicated, not all lust is eradicated, because it is eradicated by the highest path. Therefore, by the taking up of the lust for the five strands of sensual pleasure, the taking up of all other lust does not occur. Thus, having included both by a method common to both, the taking up of “sensual perception” was done in the Pāḷi. Therefore, having shown both of them according to their own nature and in particular, because of its all-inclusive nature, it was said: “But unarisen sensual conduct is appropriate in this place.” Therefore, this meaning should be understood as: because unarisen sensual conduct alone is appropriate here. This is the connection. Tassa means: of the person endowed with the first jhāna. Sadisattā means: because of being the same by way of being sensual perception, etc. By this, it shows that in the Pāḷi, this word “purimā” was said by way of conceiving similarity. Indeed, the future perception is here said to “cease” because non-arising is intended. Therefore, to show the future alone, it was said, “what is unarisen does not arise.”

Vivekajapītisukhasaṅkhātāti vivekajapītisukhehi saha akkhātā, na vivekajapītisukhānīti akkhātā. Taṃsampayuttā hi saññāyeva idhādhippetā, na vivekajapītisukhāni. Atha vā vivekajapītisukhakoṭṭhāsikāti attho. Saṅkhātasaddo hettha koṭṭhāsattho ‘‘adinnaṃ theyyasaṅkhātaṃ ādiyeyyā’’tiādīsu (pārā. 89, 91) viya. Kāmacchandādioḷārikaṅgappahānavasena nānatthasaññāpaṭighasaññāhi nipuṇatāya sukhumā. Bhūtatāya saccā. Tadevatthaṃ dasseti ‘‘bhūtā’’ti iminā. Sukhumabhāvena, paramatthabhāvena ca aviparītasabhāvāti attho. Evaṃ byāsavasena yathāpāṭhamatthaṃ dassetvā samāsavasenapi yathāpāṭhameva dassento ‘‘atha vā’’tiādimāha. Samāsabyāsavasena hi dvidhā pāṭho dissati. ‘‘Kāmacchandādioḷārikaṅgappahānavasenā’’ti iminā sampayuttadhammānaṃ bhāvanānubhāvasiddhā, saññāya saṇhasukhumatā nīvaraṇavikkhambhanavasena viññāyatīti dasseti. Bhūtatāyāti sukhumabhāvena, paramatthabhāvena ca aviparītatāya, vijjamānatāya vā. Vivekajehīti nīvaraṇavivekato jātehi. Idāni jhānasamaṅgīvasena vuttassa dutiyapadassa atthaṃ dassetuṃ ‘‘sā assā’’tiādi vuttaṃ. Sabbatthāti sabbavāresu.

Vivekajapītisukhasaṅkhātā means: designated together with the joy and pleasure born of seclusion, not designated as the joy and pleasure born of seclusion. For only the perception associated with that is intended here, not the joy and pleasure born of seclusion. Alternatively, the meaning is: belonging to the portion of joy and pleasure born of seclusion. For here the word ‘saṅkhāta’ has the meaning of ‘portion’, as in such cases as “one might take what is not given, designated as theft” (Pārā. 89, 91). By abandoning coarse factors such as sensual desire, it is more subtle than the perception of diversity and the perception of resistance, due to its refinement. Because of being actual, it is true. It shows that very meaning with this word “bhūtā”. The meaning is: it has an undeviating nature by way of its subtlety and by way of being ultimate reality. Having thus shown the meaning in detail according to the text, wishing to show the meaning concisely also according to the text, the Commentator said the passage beginning with “atha vā”. For the text is seen in two ways: detailed and concise. With this phrase “By the abandoning of coarse factors such as sensual desire,” it shows that the gentle subtlety of the perception, accomplished through the power of developing the associated states, is known by way of suppressing the hindrances. Bhūtatāya means: because of its undeviating nature by way of its subtlety and by way of being ultimate reality, or because of its existence. Vivekajehi means: born from seclusion from the hindrances. Now, to show the meaning of the second term, which was stated by way of one endowed with jhāna, the Commentator said the passage beginning with “sā assa”. Sabbattha means: in all instances.

Samāpajjanādhiṭṭhānaṃ viya vuṭṭhānampijhāne pariyāpannaṃ hoti yathā taṃ dhammānaṃ bhaṅgakkhaṇo dhammesu, āvajjanapaccavekkhaṇāni pana na jhānapariyāpannāni, tasmā jhānapariyāpannameva vasīkaraṇaṃ gahetvā ‘‘samāpajjanto, adhiṭṭhahanto, vuṭṭhahanto ca sikkhatī’’ti vuttaṃ. Tanti paṭhamajjhānaṃ. Tena…pe… jhānenāti idampi ‘‘sikkhā’’ti etassa saṃvaṇṇanāpadaṃ. Tenāti ca hetumhi karaṇavacanaṃ, paṭhamajjhānena hetunāti attho. Hetubhāvo cettha jhānassa vivekajapītisukhasukhumasaccasaññāya uppattiyā sahajātādipaccayabhāvo. Kāmasaññāya pana nirodhassa upanissayapaccayabhāvova. So ca kho suttantapariyāyena. Tathā ceva heṭṭhā saṃvaṇṇitaṃ [Pg.379] ‘‘tathārūpāya paṭipattiyā vinā abhāvato’’ti etenupāyenāti yvāyaṃ paṭhamajjhānatappaṭipakkhasaññāvasena ‘‘sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhatī’’ti ettha nayo vutto, etena nayena. Sabbatthāti sabbavāresu.

Just as entering and resolving are included in the jhāna, so too is emerging, just as the moment of dissolution of phenomena is included in the phenomena. However, adverting and reviewing are not included in the jhāna. Therefore, taking only the mastery that is included in the jhāna, it was said by the commentator: “One trains in entering, resolving, and emerging.” That refers to the first jhāna. The phrase 'By that... jhāna' is also an explanatory term for 'training.' And 'by that' is an instrumental case in the sense of cause; the meaning is 'by the cause which is the first jhāna.' Here, the state of being a cause, with respect to the jhāna, is its being a conascent condition and so forth for the arising of the subtle, true perception of joy and happiness born of seclusion. For the cessation of sensual perception, however, only the state of being a decisive support condition is its state of being a cause. And that, indeed, is according to the Suttanta method. And thus it was explained below: “because of the absence without such a practice.” 'By this means' refers to this method which was stated here: by way of the first jhāna and the perception that is its opposite, 'Through training, one perception arises; through training, one perception ceases.' By this method. 'In all' means in all sections.

414. Idāni ākiñcaññāyatanaparamāya eva saññāya dassane kāraṇaṃ vibhāvento ‘‘yasmā panā’’tiādimāha. Yasmā idañca…pe… uddhaṭanti sambandho. Kesaṃ panidaṃ aṅgato sammasananti vuttaṃ ‘‘aṭṭhasamāpattiyā’’tiādi. Aṅgatoti jhānaṅgato. Idañhi anupadadhammavipassanāya lakkhaṇavacanaṃ. Anupadadhammavipassanañhi karonto samāpattiṃ patvā aṅgatova sammasanaṃ karoti, na ca saññā samāpattiyā kiñci aṅgaṃ hoti. Atha ca panetaṃ vuttaṃ ‘‘idañca saññā saññāti evaṃ aṅgato sammasanaṃ uddhaṭa’’nti, tasmā lakkhaṇavacanametaṃ. Aṅgatoti vā avayavatoti attho, anupadadhammatoti vuttaṃ hoti. Kalāpatoti samūhato. Yasmā panettha samāpattivasena taṃtaṃsaññānaṃ uppādanirodhe vuccamāne aṅgavasena so vutto hoti, tasmā ‘‘idañcā’’tiādinā aṅgatova sammasanaṃ dassetīti veditabbaṃ. Tasmāti saññāvaseneva aṅgato sammasanassa uddhaṭattā. Tadevāti ākiñcaññāyatanameva, na nevasaññānāsaññāyatanaṃ tattha paṭusaññābhāvato.

414. Now, clarifying the reason for showing the perception that has only the base of nothingness as its utmost point, the commentator said the words beginning with 'But because...'. The connection should be made thus: 'Because this... etc.... is extracted.' And because it should be asked, 'Of whom is this contemplation by way of a factor?', the words beginning with 'of the eight attainments' were said. 'By way of a factor' means by way of a jhāna factor. Indeed, this is a characteristic term for step-by-step insight into phenomena. For one who practices step-by-step insight into phenomena, having reached an attainment, contemplates only by way of its factors, and perception is not any factor of the attainment. And yet this was said: 'And this, “perception is perception”—thus the contemplation by way of a factor is extracted.' Therefore, this is a characteristic term. Alternatively, 'by way of a factor' means 'by way of a component'; it means 'by way of phenomena step-by-step.' 'By way of a group' means 'by way of a collection.' Because here, when the arising and cessation of those respective perceptions are spoken of by way of the attainment, that is meant to be stated by way of a factor. Therefore, it should be known that with the words beginning 'And this...', he shows the contemplation as being only by way of a factor. 'Therefore' means: because of the contemplation by way of a factor being extracted only by the power of perception. 'That very thing' means only the base of nothingness, not the base of neither-perception-nor-non-perception, because of the absence of clear perception there.

‘‘Yo’’ti vattabbe ‘‘yato’’ti vuttanti āha ‘‘yo nāmā’’ti yathā ‘‘ādimhī’’ti vattabbe ‘‘ādito’’ti vuccati atthe pariggayhamāne yathāyuttavibhattiyāva to-saddassa labbhanato. Nāma-saddo cettha kho-saddo viya vācāsiliṭṭhatāmattaṃ. Sassedanti sakaṃ, attanā adhigatajhānaṃ, tasmiṃ saññā sakasaññā, sā etassatthīti sakasaññīti vuttaṃ ‘‘attano paṭhamajjhānasaññāya saññavā’’ti. Īkāro cettha upari vuccamānanirodhapādakatāya sātisayāya jhānasaññāya atthibhāvajotako daṭṭhabbo. Tenevāha ‘‘anupubbena saññaggaṃ phusatī’’tiādi. Tasmā tattha tattha sakasaññitāggahaṇena tasmiṃ tasmiṃ jhāne sabbaso suciṇṇavasībhāvo dīpitoti veditabbaṃ.

When 'yo' should be said, 'yato' is said; therefore, the commentator says 'yo nāma,' just as when 'ādimhi' should be said, 'ādito' is said, because when the meaning is fully grasped, the suffix 'to' is obtained with whatever is the appropriate case ending. Here, the word 'nāma' is merely for verbal fluency, like the word 'kho.' 'Sakaṃ' is 'one's own,' meaning the jhāna attained by oneself. The perception that occurs in that is 'sakasaññā' (one's own perception). He who has that is 'sakasaññī' (one with his own perception). Therefore it was said: 'one who possesses the perception of his own first jhāna.' Here, the 'ī' suffix should be seen as indicating the existence of the excellent jhānic perception which serves as the foundation for the cessation to be mentioned later. For that very reason, he said: 'He gradually reaches the summit of perception,' and so on. Therefore, it should be known that by grasping the state of 'having one's own perception' in each respective case, the state of having well-practiced mastery in all aspects in each respective jhāna is shown.

Lokiyānanti niddhāraṇe sāmivacanaṃ, sāmiatthe eva vā. Yadaggena hi taṃ tesu seṭṭhaṃ, tadaggena tesampi seṭṭhanti. Vibhattāvadhiatthe vā sāmivacanaṃ[Pg.380]. Ettha pana ‘‘lokiyāna’’nti visesanaṃ lokuttarasamāpattīhi tassa aseṭṭhabhāvato kataṃ. Sesaṃ ‘‘kiccakārakasamāpattīna’’nti pana visesanaṃ akiccakārakasamāpattito tassa aseṭṭhabhāvatoti daṭṭhabbaṃ. Akiccakārakatā cassā ‘‘yatheva hi tattha saññā, evaṃ phassādayopī’’ti, ‘‘yadaggena hi tattha dhammā saṅkhārāvasesabhāvappattiyā pakativipassakānaṃ sammasituṃ asakkuṇeyyarūpena ṭhitā, tadaggena heṭṭhimasamāpattidhammā viya paṭukiccakaraṇasamatthāpi na hontī’’ti ca aṭṭhakathāsu (visuddhi. 1.287) paṭusaññākiccābhāvavacanato viññāyati. Svāyamattho paramatthamañjūsāya nāma visuddhimaggaṭīkāya āruppakathāyaṃ (visuddhi. ṭī. 1.286) ācariyena savisesaṃ vutto, tasmā tattha vuttanayeneva veditabbo. Keci pana ‘‘yathā heṭṭhimā heṭṭhimā samāpattiyo uparimānaṃ uparimānaṃ samāpattīnaṃ adhiṭṭhānakiccaṃ sādhenti, na evaṃ nevasaññānāsaññāyatanasamāpatti kassacipi adhiṭṭhānaṃ sādheti, tasmā sā akiccakārikā itarā kiccakārikā’’ti vadanti, tadayuttaṃ tassāpi vipassanācittaparidamanādīnaṃ adhiṭṭhānakiccasādhanato, tasmā purimoyeva attho yutto. Kasmā cetaṃ tesamagganti āha ‘‘ākiñcaññāyatanasamāpattiya’’ntiādi. ‘‘Itī’’ti vatvā ‘‘lokiyānaṃ…pe… aggattā’’ti tassattho vutto, ‘‘aggattā’’ti ettha vā nidassanametaṃ.

'Lokiyānaṃ' is a genitive case in the sense of determination, or simply in the sense of relation. For by whatever measure it is best among them, by that measure it is the best of them. Or, it is a genitive case in the sense of an ablative of separation. Here, however, the qualifier 'lokiyānaṃ' is made because of its non-supremacy in comparison with the supramundane attainments. The remaining qualifier, 'of the attainments that perform a function,' should be understood as made because of its non-supremacy with respect to the attainment that does not perform a function. And its state of not performing a function is known from the statement in the commentaries: 'For just as perception is there, so too are contact and so on,' and 'For to whatever extent the mental formations there, having reached a state of being mere remnants of formations, exist in a form that cannot be contemplated by ordinary insight practitioners, to that extent they are not capable of performing a clear function like the mental formations of the lower attainments,' and from the statement about the absence of the function of clear perception. This very meaning is stated with specifics by the commentator in the Visuddhimagga-ṭīkā named Paramatthamañjūsā, in the section on the formless spheres; therefore, it should be understood according to the method stated there. Some, however, say: 'Just as the lower and lower attainments accomplish the function of being a foundation for the higher and higher attainments, the attainment of the base of neither-perception-nor-non-perception does not accomplish being a foundation for any. Therefore, it is non-functional, while the others are functional.' That is incorrect, because it too accomplishes the function of being a foundation for the taming of the insight-mind, etc. Therefore, only the former meaning is correct. And because of the question, 'Why is this the highest of them?', he said the words beginning with 'the attainment of the base of nothingness...'. Having said 'iti' (thus), its meaning, 'lokiyānaṃ...pe...aggattā' (because of being the highest...of the mundane...), is stated. Or, this is an illustration for 'aggattā'.

Pakappetīti saṃvidahati. Jhānaṃ samāpajjanto hi jhānasukhaṃ attani saṃvidahati nāma. Abhisaṅkharotīti āyūhati sampiṇḍeti. Sampiṇḍanattho hi samudāyattho. Yasmā pana nikantivasena cetanākiccassa matthakappatti, tasmā phalūpacārena kāraṇaṃ dassento ‘‘nikantiṃ…pe… nāmā’’ti vuttaṃ. Imā ākiñcaññāyatanasaññāti idāni labbhamānā ākiñcaññāyatanasaññā. Taṃsamatikkameneva uparijhānatthāya cetanābhisaṅkharaṇasambhavato nirujjheyyuṃ. Aññāti ākiñcaññāyatanasaññāhi aññā. Oḷārikāti tato thūlatarā. Kā pana tāti āha ‘‘bhavaṅgasaññā’’ti. Ākiñcaññāyatanato vuṭṭhāya eva hi uparijhānatthāya cetanābhisaṅkharaṇāni bhaveyyuṃ, evañca ākiñcaññāyatanasaññā nirujjheyyuṃ, vuṭṭhānañca bhavaṅgavasena hoti, tato parampi yāva uparijhānasamāpajjanaṃ, tāva antarantarā bhavaṅgasaññā uppajjeyyuṃ, tā ca ākiñcaññāyatanasaññāhi oḷārikāti adhippāyo.

'He plans' means 'he arranges.' For one entering jhāna is indeed said to arrange the bliss of jhāna within oneself. 'He fabricates' means 'he exerts, he compacts.' For the meaning of compacting is the meaning of assembling. Furthermore, because the function of volition reaches its peak by way of delight, therefore, showing the cause by way of a figurative expression for the result, it is said: 'delight... etc.... is the name.' 'These perceptions of the base of nothingness' means the perceptions of the base of nothingness that are now being obtained. Only by transcending that, for the sake of the higher jhāna, would they cease due to the possibility of volitional formation. 'Other' means other than the perceptions of the base of nothingness. 'Coarser' means grosser than that. To the question, "But what are those?", he says, "perceptions of the life-continuum." To elaborate, only after having emerged from the base of nothingness, for the sake of the higher jhāna, would volitional formations occur, and only thus would the perceptions of the base of nothingness cease. And emergence occurs by way of the life-continuum. After that, for as long as there is the attainment of the higher jhāna, for that long, in the intervals, perceptions of the life-continuum would arise, and those are coarser than the perceptions of the base of nothingness—this is the intention.

Cetentovāti [Pg.381] nevasaññānāsaññāyatanajjhānaṃ ekaṃ dve cittavārepi samāpajjanavasena pakappento eva. Na cetetīti tathā heṭṭhimajhānesu viya vā pubbābhogābhāvato na pakappeti nāma. Pubbābhogavasena hi jhānaṃ pakappento idha ‘‘cetetī’’ti vutto. Abhisaṅkharontovāti tattha appahīnanikantikatāvasena āyūhanto eva. Nābhisaṅkharotīti tathā heṭṭhimajhānesu viya vā pubbābhogābhāvato nāyūhati nāma. ‘‘Ahametaṃ jhānaṃ nibbattemi upasampādemi samāpajjāmī’’ti hi evaṃ abhisaṅkharaṇaṃ tattha sālayasseva hoti, na anālayassa, tasmā ekadvicittakkhaṇikampi jhānaṃ pavattento tattha appahīnanikantikatāya ‘‘abhisaṅkharonto evā’’ti vutto. Yasmā panassa tathā heṭṭhimajhānesu viya vā tattha pubbābhogo natthi, tasmā ‘‘na abhisaṅkharotī’’ti vuttaṃ. ‘‘Imassa bhikkhuno’’tiādi vuttassevatthassa vivaraṇaṃ. Tattha yasmā imassa…pe… atthi, tasmā ‘‘na ceteti, nābhisaṅkharotī’’ti ca vuttanti adhippāyo. Ābhogasamannāhāroti ābhogasaṅkhāto, ābhogavasena vā cittassa ārammaṇābhimukhaṃ, ārammaṇassa vā cittābhimukhaṃ anvāhāro. ‘‘Svāyamattho’’tiādinā tadevatthaṃ upamāya paṭipādeti. Puttagharācikkhaṇenāti puttagharassa ārocananayena.

'While intending' means: just while arranging the jhāna of the base of neither-perception-nor-non-perception by way of attaining it for one or two mind-courses. 'He does not intend' means: he is not said to arrange in that way, or, as in the lower jhānas, due to the absence of preliminary attention. Indeed, one who arranges the jhāna by way of preliminary attention is here called 'one who intends.' 'While fabricating' means: just while exerting effort therein by way of the state of having unabandoned delight-craving. 'He does not fabricate' means: he is not said to exert effort in that way, or, as in the lower jhānas, due to the absence of preliminary attention. Indeed, such fabrication as "I shall produce this jhāna, I shall bring it to completion, I shall enter it" occurs therein only for one with attachment, not for one without attachment. Therefore, one causing the jhāna to arise even for one or two mind-moments is, on account of the state of unabandoned delight-craving therein, called 'one who is just fabricating.' Furthermore, because for this bhikkhu there is no preliminary attention therein in that way, or as in the lower jhānas, therefore it is said, 'he does not fabricate.' The passage beginning with 'For this monk' is an explanation of the very meaning that has been stated. Therein, the intention is this: "Because for this monk... etc.... exists, therefore it is also said, 'he does not intend, he does not fabricate'." 'Attention and application' means: what is called attention; or, by way of attention, the bringing of the mind towards the object; or, the bringing of the object towards the mind. By the passage beginning with 'This is the meaning', he establishes that very meaning with a simile. 'By indicating the son's house' means: in the manner of announcing the son's house.

Gantvā ādāya āgatanti sambandho. Pacchābhāgeti āsanasālāya pacchimadisāyaṃ ṭhitassa pitugharassa pacchābhāge. Tatoti puttagharato. Laddhagharamevāti yatonena bhikkhā laddhā, tameva gharaṃ puttagehameva. Āsanasālā viya ākiñcaññāyatanasamāpatti tato pitugharaputtagharaṭṭhāniyānaṃ nevasaññānāsaññāyatananirodhasamāpattīnaṃ upagantabbato. Pitugehaṃ viya nevasaññānāsaññāyatanasamāpatti amanasikātabbato, majjhe ṭhitattā ca. Puttagehaṃ viya nirodhasamāpatti manasikātabbato, pariyante ṭhitattā ca. Pitugharaṃ amanasikaritvāti pavisitvā samatikkantampi pitugharaṃ amanasikaritvā. Puttagharasseva ācikkhaṇaṃ viya ekaṃ dve cittavāre samāpajjitabbampi nevasaññānāsaññāyatanaṃ amanasikaritvā parato nirodhasamāpattatthāya eva manasikāro daṭṭhabbo. Evaṃ amanasikārasāmaññena, manasikārasāmaññena ca upamopameyyatā vuttā ācikkhaṇenapi manasikārasseva jotanato. Na hi manasikārena vinā ācikkhaṇaṃ sambhavati.

The connection should be made thus: 'having gone, having taken, he came.' 'In the rear part' means: in the rear part of the father's house, which is situated in the western direction of the dining hall. 'From there' means from the son's house. 'The very house obtained' means: the very house, the son's house, from which almsfood was obtained by this young monk. The attainment of the base of nothingness should be seen as like the dining hall; because just as the places of the father's house and the son's house are to be approached from that dining hall, so from that attainment, the attainment of the base of neither-perception-nor-non-perception and the attainment of cessation are to be approached. The attainment of the base of neither-perception-nor-non-perception should be seen as like the father's house, because it is not to be attended to and because it stands in the middle. The attainment of cessation should be seen as like the son's house, because it is to be attended to and because it stands at the end. 'Not having attended to the father's house' means: not having attended to the father's house even after having entered and passed it by. Just as there is only the indicating of the son's house, so, not having attended to the base of neither-perception-nor-non-perception even though it is to be attained for one or two mind-courses, the attention should be seen as being solely for the sake of the attainment of cessation beyond it. Thus, the relationship of simile and its subject is stated through the commonality of non-attention and the commonality of attention. This is because even by indicating, it is only attention that is illuminated. Indeed, without attention, indicating is not possible.

Tā [Pg.382] jhānasaññāti ekaṃ dve cittavāre pavattā nevasaññānāsaññāyatanajhānasaññā. Nirodhasamāpattiyañhi yathārahaṃ catutthāruppakusalakiriyajavanaṃ dvikkhattumeva javati, na taduttari. Nirujjhantīti sarasavaseneva nirujjhanti, pubbābhisaṅkhārabalena pana upari anuppādo. Yathā ca jhānasaññānaṃ, evaṃ itarasaññānampīti āha ‘‘aññā cā’’tiādi. Nuppajjanti yathāparicchinnakālanti adhippāyo. So evaṃ paṭipanno bhikkhūti yathāvutte saññagge ṭhitabhāvena paṭipanno bhikkhu, so ca kho anāgāmī vā arahā vā dvīhi phalehi samannāgamo, tiṇṇaṃ saṅkhārānaṃ paṭippassaddhi, soḷasavidhā ñāṇacariyā, navavidhā samādhicariyāti imesaṃ vasena nirodhapaṭipādanapaṭipattiṃ paṭipannoti attho. Anupubbanirodhavasena cittacetasikānaṃ appavattiyeva saññāvedanāsīsena ‘‘saññāvedayitanirodha’’nti vuttā. Phusatīti ettha phusanaṃ nāma vindanaṃ paṭiladdhīti dasseti ‘‘vindati paṭilabhatī’’ti iminā. Atthato pana vuttanayena yathāparicchinnakālaṃ cittacetasikānaṃ sabbaso appavattiyeva.

'They cease' means the jhāna-perception of the base of neither-perception-nor-non-perception that occurs for one or two mind-courses. Indeed, in the attainment of cessation, according to suitability, the fourth formless wholesome or functional impulsion runs for only two times, not more than that. 'They cease' means: they cease just by the power of their own nature; however, due to the power of prior formation, there is non-arising afterwards. And just as there is the non-arising of the jhāna-perceptions, so too of the other perceptions; therefore, he said the passage beginning with "and other". The intention is: they do not arise for the determined period of time. 'A bhikkhu thus practicing' means: a bhikkhu practicing by way of abiding in the aforesaid peak of perception. And that bhikkhu is either a Non-returner or an Arahant, one endowed with the two fruits. The meaning is: he is one practicing the practice that accomplishes cessation by means of these things: the calming of the three formations, the sixteen kinds of conduct of knowledge, and the nine kinds of conduct of concentration. Just the non-occurrence of mind and mental factors by way of gradual cessation is called 'the cessation of perception and feeling', with perception and feeling taken as the chief items. Here, in the word 'touches', he shows by the words 'he finds, he obtains' that touching means finding, attainment. But as to the meaning, it is just the complete non-occurrence of mind and mental factors for the determined period of time, in the way that has been stated.

Niratthakatāya upasaggamattaṃ, tasmā saññā icceva attho. Nirodhapadena anantarikaṃ katvā samāpattipade vattabbe tesaṃ dvinnamantare sampajānapadaṃ ṭhapitanti āha ‘‘nirodhapadena antarikaṃ katvā vutta’’nti. Tena vuttaṃ ‘‘anu…pe… attho’’ti, tena ayuttasamāsoyaṃ yathārutapāṭhoti dasseti. Tatrāpīti tasmiṃ yathāpadamanupubbiṭhapanepi ayaṃ visesatthoti yojanā. Sampajānantassāti taṃ taṃ samāpattiṃ samāpajjitvā vuṭṭhāya tattha tattha saṅkhārānaṃ sammasanavasena pajānantassa puggalassa. Anteti yathāvuttāya nirodhapaṭipādanapaṭipattiyā pariyosāne. Dutiyavikappe sampajānantassāti sampajānakārino, iminā nirodhasamāpattisamāpajjanakassa bhikkhuno ādito paṭṭhāya sabbapāṭihārikapaññāya saddhiṃ atthasādhikā paññā kiccato dassitā hoti. Tenāha ‘‘paṇḍitassa bhikkhuno’’ti. Vacanasesāpekkhā’ napekkhatā dvinnaṃ vikappānaṃ viseso.

Because of its meaninglessness, the word is merely a prefix; therefore, the meaning should be understood simply as 'perception.' When the word 'attainment' should be stated immediately after the word 'cessation,' the word 'fully aware' is placed between those two. Thus, he said, 'it is stated with an interval after the word cessation.' Therefore, it is said, 'in sequence... the meaning,' and by this he shows that this, according to the literal text, is an improper compound. 'Even there' means: even in that sequential placement according to the word, this is the special meaning—this is the construction. 'Of one who is fully aware' means: of the person who, having entered into and emerged from this or that attainment, knows distinctly by means of contemplating the formations therein. 'At the end' means: at the conclusion of the practice that accomplishes the attainment of cessation, as has been described. In the second alternative, 'of one who is fully aware' means 'of one who acts with full awareness.' By this, it is shown that, from the very beginning, for the monk who enters the attainment of cessation, the wisdom that accomplishes the goal, together with the all-miraculous wisdom, is shown in terms of function. Therefore, he said, 'of the wise monk.' The difference between the two alternatives is the dependence or non-dependence on a remainder of the sentence.

Saṃvaṇṇanokāsānuppattito nirodhasamāpattikathā kathetabbā. Sabbākārenāti nirodhasamāpattiyā sarūpaviseso, samāpajjanako, samāpajjanaṭṭhānaṃ, samāpajjanakāraṇaṃ, samāpajjanākāroti evamādinā sabbappakārena[Pg.383]. Tatthāti visuddhimagge (visuddhi. 1.307) kathitatovāti kathitaṭṭhānato eva, tevīsatimaparicchedatoti attho, na idha taṃ vadāma punaruttibhāvato, ganthagarukabhāvato cāti adhippāyo.

Because the occasion for commentary has arrived in due course, the discourse on the attainment of cessation should be told. 'In all aspects' means: in all ways, such as the specific nature of the attainment of cessation, the person who attains it, the place of attainment, the cause of attainment, the mode of attainment, and so on. 'There' means in the Visuddhimagga. 'From where it was told' means only from the place where it has been explained, that is, from the twenty-third chapter. The intention is: we do not explain it here because it would be a repetition and because it would make the text heavy.

Pāḷiyaṃ evaṃ kho ahanti ettha ākārattho evaṃ-saddo uggahitākāradassananti katvā. Evaṃ poṭṭhapādāti ettha pana sampaṭicchanattho tatheva anujānananti katvā. Tenāha ‘‘suuggatitaṃ tayā’ti anujānanto’’ti.

In the Pāḷi, in the phrase 'evaṃ kho ahaṃ,' the word 'evaṃ' has the meaning of manner, and it should be taken as showing the manner that has been grasped. But in 'evaṃ poṭṭhapāda,' it has the meaning of acceptance, and it should be taken as likewise being for approval. Therefore, he said, approving, 'It has been well grasped by you.'

415. Saññā aggā etthāti saññaggaṃ, ākiñcaññāyatanaṃ. Avasesasamāpattīsupi saññaggaṃ atthīti ettha pana saññaggabhāvo ‘‘saññagga’’nti vutto, saññāyeva agganti tulyādhikaraṇasamāso vā. ‘‘Puthū’’ti ayaṃ liṅgavipallāso, nikāralopo vāti vuttaṃ ‘‘bahūnī’’ti. ‘‘Yathā’’ti iminā karaṇappakārasaṅkhāto pakāraviseso gahito, na pakārasāmaññanti dasseti ‘‘pathavīkasiṇādīsū’’tiādinā. ‘‘Idaṃ vuttaṃ hotī’’tiādi tabbivaraṇaṃ. Jhānānaṃ tāva yutto karaṇabhāvo saññānirodhaphusanassa sādhakatamabhāvato, kasiṇānaṃ pana kathanti? Tesampi so yutto eva. Yadaggena hi jhānānaṃ nirodhaphusanassa sādhakatamabhāvo, tadaggena kasiṇānampi tadavinābhāvato. Anekakaraṇāpi ca kiriyā hotiyeva yathā ‘‘aññena maggena yānena dīpikāya gacchatī’’ti.

415. 'Perception is supreme herein' (saññā aggā ettha), thus it is saññaggaṃ, the base of nothingness. But in the phrase 'in the remaining attainments also there is saññaggaṃ,' the state of being saññagga is called 'saññaggaṃ'; or it is a tulyādhikaraṇasamāsa (kammadhāraya compound): 'perception itself is the supreme' (saññāyeva aggaṃ). 'Puthū' is a gender inversion, or there is an elision of the syllable 'ni'; thus it is said 'bahūnī.' By 'yathā,' a specific kind, reckoned as a kind of means, is taken, not a general kind; this he shows with the text beginning 'pathavīkasiṇādīsu.' The passage beginning 'Idaṃ vuttaṃ hoti' is an explanation of that. Firstly, for the jhānas, the state of being a means is suitable, because of being the most effective cause for the touching of the cessation of perception. But how is it for the kasiṇas? For them too, it is indeed suitable. For in whatever respect the jhānas are the most effective cause for the touching of cessation, in that respect it is also suitable for the kasiṇas, because they are not separate from that jhāna. And an action can indeed have multiple means, just as in 'one goes by another path, by a vehicle, by a lamp'.

Ekavāranti sakiṃ. Purimasaññānirodhanti kāmasaññānirodhaṃ, na pana nirodhasamāpattisaññitaṃ saññānirodhaṃ. Ekaṃ saññagganti ekaṃ saññābhūtaṃ aggaṃ, eko saññaggabhāvo vā heṭṭhimāya saññāya ukkaṭṭhabhāvato. Saññā ca sā aggañcāti hi saññaggaṃ, na saññāsu agganti. Yathā pana saññā aggo etthāti saññaggaṃ, ākiñcaññāyatanaṃ, evaṃ sesajhānampi. Yena ca nimittena jhānaṃ ‘‘saññagga’’nti vuttaṃ, tadeva saññāsaṅkhātaṃ nimittaṃ bhāvalopena, bhāvappadhānena vā idhādhippetaṃ. Dve vāreti dvikkhattuṃ. Satasahassaṃ saññaggānīti migapadavaḷañjananiddeso. Sesakasiṇesūti kasiṇānameva gahaṇaṃ nirodhakathāya adhikatattā, tato eva cettha jhānaggahaṇenapi kasiṇajjhānāni eva gahitānīti veditabbaṃ. Yathā ‘‘pathavīkasiṇena karaṇabhūtenā’’ti tadārammaṇikaṃ jhānaṃ anāmasitvā vuttaṃ, evaṃ [Pg.384] ‘‘paṭhamajjhānena karaṇabhūtenā’’ti tadārammaṇaṃ anāmasitvā vadati. ‘‘Itī’’tiādinā tadevatthaṃ saṅgahetvā nigamanaṃ karoti. Sabbampīti ekavāraṃ samāpannajjhānasaññampi. Saṅgahetvāti sañjānanalakkhaṇena taṃsabhāvānativattanato saṅgahaṃ katvā, samāpajjanavasena, sañjānanalakkhaṇena ca ekatāti vuttaṃ hoti. Aparāparanti punappunaṃ. Bahūni saññaggāni honti.

'Ekavāraṃ' means once. 'Purimasaññānirodhaṃ' means the cessation of sensual perception, but not the cessation of perception designated as the attainment of cessation. 'Ekaṃ saññaggaṃ' means one supreme thing that is perception, or one state of being saññagga, because of its excellence over the lower perception. Indeed, it is saññaggaṃ because 'it is perception and it is supreme,' not because it is 'supreme among perceptions.' And just as the base of nothingness is saññaggaṃ because 'perception is supreme herein,' so too are the remaining jhānas. And by whatever cause or sign a jhāna is called 'saññaggaṃ,' that very cause or sign, known as perception, is intended here either through elision of the abstract suffix (bhāva) or with the abstract state being primary. 'Dve vāre' means twice. The indication 'Satasahassaṃ saññaggāni' is an indication in the manner of the deer's footprint trail. 'Sesakasiṇesu' means the taking of only the kasiṇas, because of their relevance to the discourse on cessation. Therefore, it should be known that here, even by the taking of 'jhāna', only the kasiṇa-jhānas are taken. Just as it is said 'by the earth kasiṇa as the means' without mentioning the jhāna that has it as its object, so too he says 'by the first jhāna as the means' without mentioning its object. With 'itī' and so on, he makes a conclusion, summarizing that very meaning. 'Sabbampi' means even the perception of a jhāna attained one time. 'Saṅgahetvā' means having included it; it is meant that there is a oneness by way of attainment and by the characteristic of recognition. 'Aparāparaṃ' means again and again. There are many supreme perceptions.

416. Paṭhamanaye jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhentassa puggalassa vasena saññāñāṇāni dassitāni. Dutiyanaye pana yasmā vipassanaṃ ussukkāpetvā maggena ghaṭentassa maggañāṇaṃ uppajjati, tasmā vipassanāmaggavasena saññāñāṇāni dassitāni. Tatiyanaye ca yasmā paṭhamanayo oḷāriko, dutiyanayopi missakoti tadubhayaṃ asambhāvetvā accantasukhumagambhīraṃ nibbattitalokuttarameva dassetuṃ maggaphalavasena saññāñāṇāni dassitāni. Tayopete nayā maggasodhanavasena dassitā.

416. In the first method, the perceptions and knowledges are shown by way of the person who develops insight that has jhāna as its proximate cause. But in the second method, because path-knowledge arises for one who, having made an effort in insight, strives with the path, the perceptions and knowledges are shown by way of insight and the path. And in the third method, because the first method is coarse and the second method is mixed, setting aside those two, in order to show only the purely produced supramundane, which is extremely subtle and profound, the perceptions and knowledges are shown by way of path and fruition. These three methods are shown by way of the purification of the path.

‘‘Ayaṃ panettha sāro’’ti vibhāvetuṃ tipiṭakamahāsivattheravādo ābhato. Tathā hi ‘‘arahattaphalasaññāya uppādā’’tiādinā (dī. ni. aṭṭha. 1.416) theravādānukūlameva upari attho saṃvaṇṇitoti. Ime bhikkhūti purimavādino bhikkhū. Tadā dīghanikāyatantiṃ parivattante imaṃ ṭhānaṃ patvā yathāvuttapaṭipāṭiyā tayo naye kathente bhikkhū sandhāya evaṃ thero vadati. Nirodhaṃ pucchitvā tasmiṃ kathite tadanantaraṃ saññāñāṇuppattiṃ pucchanto atthato nirodhā vuṭṭhānaṃ pucchati nāma. Nirodhato ca vuṭṭhānaṃ arahattaphaluppattiyā vā siyā, anāgāmiphaluppattiyā vā, tattha saññā padhānā, tadanantarañca paccavekkhaṇañāṇanti tadubhayaṃ niddhārento thero ‘‘poṭṭhapādo heṭṭhā’’tiādimāha. Tattha bhagavāti ālapanavacanaṃ.

To clarify, 'This is the essence here,' the view of the Elder Mahāsiva, the Tipiṭaka master, is brought forth. Thus, indeed, the meaning above is described in accordance with the Elder's view, with the words beginning, 'through the arising of the perception of the fruit of Arahantship.' 'These monks' refers to the monks who held the previous view. At that time, while reciting the Dīghanikāya, having reached this point, the Elder speaks thus, referring to the monks who expound the three methods in the aforementioned sequence. Having asked about cessation and when that was spoken of, immediately afterward, one who inquires about the arising of perception-knowledge is, in essence, asking about emerging from cessation. And emerging from cessation could be through the attainment of the fruit of Arahantship or the attainment of the fruit of non-returning. In that context, perception is primary, and immediately afterward comes the knowledge of reviewing. The Elder, determining both, says, 'Poṭṭhapāda below,' and so on. There, 'Bhagavā' is a term of address.

Yathā maggavīthiyaṃ maggaphalañāṇesu uppannesu niyamato maggaphalapaccavekkhaṇañāṇāni honti, evaṃ phalasamāpattivīthiyaṃ phalapaccavekkhaṇañāṇanti vuttaṃ ‘‘pacchā paccavekkhaṇañāṇa’’nti. ‘‘Idaṃ arahattaphala’’nti paccavekkhaṇañāṇassa uppattiākāradassanaṃ. Ayameva paccayo idappaccayo ma-kārassa da-kāraṃ katvā. Da-kārenapi pakatipadamicchanti keci saddavidū. So pana theravāde [Pg.385] na phalasamādhisaññā evāti āha ‘‘phalasamādhisaññāpaccayā’’ti, arahattaphalasamādhisahagatasaññāpaccayāti attho. Kirāti anussaraṇatthe nipāto. Yathādhigatadhammānussaraṇapakkhiyā hi paccavekkhaṇā. Samādhisīsena cettha sabbaṃ arahattaphalaṃ gahitaṃ sahacaraṇañāyena, tasmiṃ asati paccavekkhaṇāya asambhavoti pāḷiyaṃ ‘‘idappaccayā’’ti vuttaṃ. Evamidha dīghabhāṇakānaṃ matena phalapaccavekkhaṇāya ekantikatā dassitā. Cūḷadukkhakkhandhasuttaṭṭhakathāyaṃ pana evaṃ vuttaṃ ‘‘sā pana na sabbesaṃ paripuṇṇā hoti. Eko hi pahīnakilesameva paccavekkhati, eko avasiṭṭhakilesameva, eko maggameva, eko phalameva, eko nibbānameva. Imāsu pana pañcasu paccavekkhaṇāsu ekaṃ vā dve vā no laddhuṃ na vaṭṭantī’’ti (ma. ni. aṭṭha. 1.175), tadetaṃ majjhimabhāṇakānaṃ matena vuttaṃ. Ābhidhammikā pana vadanti –

Just as in the path process, when path and fruition knowledges have arisen, path and fruition reviewing knowledges arise as a rule, so too in the fruition attainment process there is fruition reviewing knowledge; therefore it was said, 'subsequent reviewing knowledge.' The statement 'This is the fruit of Arahantship' shows the mode of arising of reviewing knowledge. 'This very condition' (ayameva paccayo) becomes idappaccayo by changing the letter 'm' to 'd'. Some grammarians desire the original word even with the letter 'd'. But that, in the Elder's view, is precisely the perception of fruition-attainment, thus he said, 'conditioned by the perception of fruition-attainment,' the meaning of which is 'conditioned by the perception associated with the attainment of the fruit of Arahantship.' The particle kira is in the sense of recollection. For reviewing belongs to the recollection of the Dhamma as it has been realized. And here, the entire fruit of Arahantship is taken under the heading of concentration by the principle of association; since, if that is absent, reviewing is impossible, it is said in the Pāḷi, 'conditioned by this.' Thus, here, according to the view of the Dīgha-reciters, the invariable nature of fruition reviewing is shown. In the commentary to the Cūḷadukkhakkhandha Sutta, however, it is said thus: 'But that is not complete for all. For one reviews only the abandoned defilements, another only the remaining defilements, another only the path, another only the fruition, and another only Nibbāna. But among these five reviewings, it is not proper not to obtain one or two.' This was said according to the view of the Majjhima-reciters. The Abhidhammikas, however, say:

‘‘Maggaṃ phalañca nibbānaṃ, paccavekkhati paṇḍito;

Hīne kilese sese ca, paccavekkhati vā na vā’’ti. (abhidhammatthasaṅgahaṭṭhakathāyaṃ kammaṭṭhānasaṅgahavibhāge visuddhibhede);

“The wise one reviews the path, the fruition, and Nibbāna; he reviews the abandoned defilements and the remaining ones, or he does not.”

Saññāattakathāvaṇṇanā

The Explanation of the Discourse on Perception and Self

417. ‘‘Gāmasūkaro’’ti iminā vanasūkaramapaneti. Evañhi upamāvacanaṃ sūpapannaṃ hotīti. Desanāya saṇhabhāvena sārambhamakkhaissādimalavisodhanato sutamayañāṇaṃ nhāpitaṃ viya, sukhumabhāvena anuvilittaṃ viya, tilakkhaṇabbhāhatatāya kuṇḍalādyālaṅkāravibhūsitaṃ viya ca hoti. Tadanupavisato ñāṇassa, tathābhāvā taṃsamaṅgino ca puggalassa tathābhāvāpatti, nirodhakathāya nivedanañcassa sirisayane pavesanasadisanti āha ‘‘saṇhasukhuma…pe… ārāpitopī’’ti. Tatthāti tissaṃ nirodhakathāyaṃ. Mandabuddhitāya sukhaṃ na vindanto alabhanto, ajānanto vā. Malavidūsitatāya gūthaṭṭhānasadisaṃ. Attano laddhinti attadiṭṭhiṃ. Anumatiṃ gahetvāti anuññaṃ gahetvā ‘‘ediso me attā’’ti anujānāpetvā, attano laddhiyaṃ patiṭṭhāpetvāti vuttaṃ hoti.

417. By 'village pig,' this excludes the wild pig. For in this way the simile is well-established. Due to the subtlety of the teaching, by cleansing the stains of contention, denigration, envy, and so on, the knowledge born of hearing is as if bathed; due to its refinement, as if anointed; and due to being struck by the three characteristics, as if adorned with ornaments such as earrings. Because of the absence of that state for the knowledge that does not penetrate it, and for the person endowed with that, there is the attainment of that very absence of state. And his not finding pleasure in the discourse on cessation is like leading a pig into a splendid bed. Therefore, he said, 'subtle, refined... even when led...' 'Therein' means in that discourse on cessation. Due to dull intellect, one does not find pleasure, does not obtain it, or does not know it. Due to being defiled by stains, it is like a place of excrement. 'One's own tenet' means the view of self. 'Having taken consent' means having taken approval, having caused him to acknowledge 'such is my self,' which is to say, 'having established him in his own tenet.'

Pāḷiyaṃ [Pg.386] kaṃ panāti oḷāriko, manomayo, arūpīti tiṇṇaṃ attavādānaṃ vasena tividhesu attānesu kataraṃ attānaṃ paccesīti attho. ‘‘Desanāya sukusalo’’ti iminā ‘‘avassaṃ me bhagavā laddhiṃ viddhaṃsessatī’’ti tassa manasikāraṃ dasseti. Pariharantoti viddhaṃsanato apanento, arūpī attāti attano laddhiṃ nigūhantoti adhippāyo. Pāḷiyaṃ ‘‘oḷārikaṃ kho’’tiādimhi paribbājakavacane ayamadhippāyo – yasmā catusantatirūpappabandhaṃ ekattavasena gahetvā rūpībhāvato ‘‘oḷāriko attā’’ti pacceti attavādī, annapānopaṭṭhānatañcassa parikappetvā ‘‘sassato’’ti maññati, rūpībhāvato eva ca saññāya aññattaṃ ñāyāgatameva, yaṃ vedavādino ‘‘annamayo, pānamayo’’ti ca dvidhā voharanti, tasmā paribbājako taṃ attavādimataṃ attānaṃ sandhāya ‘‘oḷārikaṃ kho’’tiādimāhāti.

In the Pāḷi, 'But which?' means: 'Which self among the three kinds of selves—by way of the three doctrines of self, namely, the gross, the mind-made, and the formless—do you believe in?' By 'skilled in the teaching,' it shows his thought: 'Surely the Blessed One will demolish my tenet.' 'Avoiding' means warding off demolition, concealing his own tenet that 'the self is formless'; this is the intention. In the Pāḷi, in the wanderer's statement beginning 'The gross, indeed...', this is the intention: because the holder of the self-view, having taken the continuum of form of four origins as a single thing, believes 'the self is gross' due to its having form; and having imagined its sustenance by food and drink, he thinks 'it is eternal'; and precisely because it has form, its otherness from perception is simply a matter of course; which the adherents of the Veda speak of in two ways as 'made of food' and 'made of drink'. Therefore the wanderer, referring to that self which is the view of the self-theorists, said, 'The gross, indeed...' and so on.

‘‘Oḷāriko ca hi te poṭṭhapāda attā abhavissā’’tiādimhi bhagavato vacane cāyamadhippāyo – yadi attā rūpī bhaveyya, evaṃ sati rūpaṃ attā siyā, na ca saññī saññāya arūpabhāvato, rūpadhammānañca asañjānanasabhāvattā. Rūpī ca samāno yadi tava matena nicco, saññā ca aparāparaṃ pavattanato tattha tattha bhijjatīti bhedasabbhāvato aniccā, evampi ‘‘aññā saññā, añño attā’’ti saññāya abhāvato acetanova attā hoti, tasmā esa attā na kammassa kārako, na ca phalassa upabhuñjanakoti āpannamevāti imaṃ dosaṃ dassento bhagavā ‘‘oḷāriko cā’’tiādimāhāti. Tatthāti ‘‘rūpī attā’’ti vāde. Paccāgacchatoti sesakiriyāpekkhāya kammattheyeva upayogavacanaṃ, paccāgacchatoti ca paccāgacchantassa, jānantassa, paṭicca vādena pavattassāti vā attho. ‘‘Aññā ca saññā uppajjati, aññā ca saññā nirujjhantī’’ti kasmā vuttaṃ, nanu uppādapubbako nirodho, na ca uppannaṃ anirujjhanakaṃ nāma atthīti codanaṃ sodhetuṃ ‘‘catunnaṃ khandhāna’’ntiādi vuttaṃ. Satipi nesaṃ ekālambaṇavatthukabhāve uppādanirodhādhikārattā ekuppādanirodhabhāvova vutto. Aparāparanti poṅkhānupoṅkha.

In the Blessed One’s statement beginning with “If, Poṭṭhapāda, your self were gross…,” this is the intention: If the self were to have form, then form would be the self, but it would not have perception, because perception is formless and because material phenomena by nature do not perceive. And if, according to your view, the self, being possessed of form, were permanent, while perception, arising and ceasing in succession, is impermanent due to its liability to break up, even so, it would follow that 'perception is one thing, the self is another.' Thus, due to the absence of perception, the self would be without consciousness. Therefore, this self would not be the agent of kamma nor the experiencer of its fruit—this fault would indeed be incurred. To show this fault, the Blessed One said, “If it were gross…,” and so on. Herein, this refers to the doctrine, “the self has form.” The term `paccāgacchato` is a word in the objective case, used with reference to the remaining action; and `paccāgacchato` means: of one who is returning, of one who knows, or of one who proceeds in accordance with the doctrine. Why is it said, “One perception arises, and another perception ceases”? Is it not so that cessation is preceded by arising, and that there is nothing that has arisen which does not cease? To resolve this objection, the passage beginning with “of the four aggregates” was stated. Although they have a single object and basis, because this is the section on arising and cessation, only their single state of arising and cessation is mentioned. `Aparāparaṃ` means successively.

418-420. Pāḷiyaṃ manomayanti jhānamanaso vasena manomayaṃ. Yo hi bāhirapaccayanirapekkho, so manasāva nibbattoti manomayo. Rūpaloke nibbattasarīraṃ sandhāya vadati. Yaṃ vedavādino ‘‘ānandamayo[Pg.387], viññāṇamayo’’ti ca dvidhā voharanti. Tatrāpīti ‘‘manomayo attā’’ti vādepi. Dose dinneti ‘‘aññāva saññā bhavissatī’’tiādinā dose dinne attano laddhiṃyeva vadanto ‘‘arūpiṃ kho’’tiādimāhāti sambandho. Idhāpi purimavāde vuttanayena ‘‘yadi attā manomayo sabbaṅgapaccaṅgī ahīnindriyo bhaveyya, evaṃ sati rūpaṃ attā siyā, na ca saññī saññāya arūpabhāvato’’tiādi sabbaṃ dosadassanaṃ veditabbaṃ. Tamatthañhi dassento bhagavā ‘‘manomayo ca hi te poṭṭhapādā’’tiādimavoca. Kasmā panāyaṃ paribbājako paṭhamaṃ oḷārikaṃ attānaṃ paṭijānitvā taṃ laddhiṃ vissajjetvā puna manomayaṃ attānaṃ paṭijānāti? Tampi vissajjitvā puna arūpiṃ attānaṃ paṭijānātīti? Kāmañcettha kāraṇaṃ ‘‘tato so arūpī attāti evaṃladdhiko samānopi…pe… ādimāhā’’ti heṭṭhā vuttameva, tathāpi ime titthiyā nāma anavaṭṭhitacittā thusarāsimhi nikhātakhāṇuko viya cañcalāti kāraṇantarampi dassetuṃ ‘‘yathā nāmā’’tiādi vuttaṃ. Saññā nappatiṭṭhātīti ārammaṇe sañjānanavasena saññā na patiṭṭhāti, ārammaṇe saññaṃ na karotīti vuttaṃ hoti. Saññāpatiṭṭhānakāleti etthāpi ayaṃ nayo.

In the Pāḷi, `manomayaṃ` (mind-made) means mind-made by the power of the jhāna-mind. For, that which is independent of external conditions is produced by the mind alone; hence, it is mind-made. This is said with reference to the body produced in the form realm, which the proponents of the Veda describe in two ways as “made of bliss” and “made of consciousness.” Therein also, in the doctrine “the self is mind-made,” when a fault was pointed out by the words beginning with “perception will be one thing…,” he, stating his own view, said, “formless, indeed…” and so on. This is the connection. Here too, in the manner stated in the previous doctrine, all the showing of faults should be understood, beginning with: “If the self were mind-made, complete with all major and minor limbs, and with unimpaired faculties, then form would be the self, but it would not have perception, because perception is formless.” Indeed, to show that meaning, the Blessed One said, “If, Poṭṭhapāda, your self were mind-made…” and so on. But why does this wanderer first acknowledge a gross self, then, having abandoned that view, again acknowledge a mind-made self? And having abandoned that too, why does he again acknowledge a formless self? Although the reason for this has already been stated below in the passage beginning, “Then he, although holding the view that the self is formless…,” nevertheless, to show another reason—that these sectarians are of unsettled mind, unstable like a post driven into a heap of chaff—the passage beginning with “Just as…” was stated. `Saññā nappatiṭṭhāti` (perception is not established) means that perception is not established by way of perceiving an object; it is said that it does not form a perception of the object. This same method should be seen also in the phrase `saññāpatiṭṭhānakāle` (at the time of the establishment of perception).

Tatrāpīti ‘‘arūpī attā’’ti vādepi. Saññāyāti pakatisaññāya, evaṃ bhadantadhammapālattherena (dī. ni. ṭī. 1.418-420) vuttaṃ. Aññasmiṃ titthāyatane uppādanirodhanti hi sambandho. Tena vedikānaṃ matena nānakkhaṇe uppannāya nānārammaṇāya saññāya uppādanirodhamicchatīti dasseti. Keci pana ‘‘ācariyasaññāyā’’ti paṭhanti, tadayuttaṃ atthassa viruddhattā, therena ca anuddhaṭattā. Aparāparaṃ pavattāya saññāya uppādavayadassanato uppādanirodhaṃ icchati. Tathāpi ‘‘saññā saññā’’ti pavattasamaññaṃ ‘‘attā’’ti gahetvā tassa avicchedaṃ parikappento sassataṃ maññati. Tenāha ‘‘attānaṃ pana sassataṃ maññatī’’ti. Tasmāti aparāparaṃ pavattasaññāya nāmamattena sassataṃ maññanato. Saññāya uppādanirodhamatte aṭṭhatvā taduttari sassataggāhassa gahaṇato dosaṃ dassetīti adhippāyo. Tathevāti yathā ‘‘rūpī attā, manomayo attā’’ti ca vādadvaye attano asaññatā, evañcassa ‘‘acetanatā’’tiādidosappasaṅgo dunnivāro[Pg.388], tatheva imasmiṃ vādepīti attho. Micchādassanenāti attadiṭṭhisaṅkhātena micchābhinivesena. Abhibhūtattāti anādikālabhāvitabhāvena ajjhotthaṭattā, nivāritañāṇacārattāti vuttaṃ hoti. Yena santatighanena, samūhaghanena ca vañcito bālo pabandhavasena pavattamānaṃ dhammasamūhaṃ micchāgāhavasena ‘‘attā’’ti ca ‘‘nicco’’ti ca abhinivissa voharati, taṃ ekattasaññitaṃ santatighanaṃ, samūhaghanañca vinibhujja yāthāvato jānanaṃ ghanavinibbhogo, so ca sabbena sabbaṃ titthiyānaṃ natthi. Tasmā ayampi paribbājako tādisassa ñāṇaparipākassa abhāvato vuccamānampi nānattaṃ nāññāsīti āha ‘‘taṃ nānattaṃ ajānanto’’ti. Saññā nāmāyaṃ nānārammaṇā nānākkhaṇe uppajjati, veti cāti vedikānaṃ mataṃ. Saññāya uppādanirodhaṃ passantopi saññāmayaṃ saññābhūtaṃ attānaṃ parikappetvā yathāvuttaghanavinibbhogābhāvato niccameva katvā diṭṭhimaññanāya maññati. Tathābhūtassa ca tassa saṇhasukhumaparamagambhīradhammatā na ñāyatevāti idaṃ kāraṇaṃ passantena bhagavatā ‘‘dujjānaṃ kho’’tiādi vuttanti dassento ‘‘athassa bhagavā’’tiādimāha.

Even in this doctrine, 'the self is formless.' `Saññāya` means: of ordinary perception; thus it was said by the venerable Dhammapāla Thera. Indeed, the connection is with 'the arising and cessation' in another sectarian doctrine. By this, it shows that according to the view of the Vedikās, he desires the arising and cessation of perception, which arises at different moments and has different objects. Some, however, recite it as `ācariyasaññāya`, but that is unsuitable because it contradicts the meaning and was not cited by the Thera. Because of seeing the arising and passing away of perception that occurs successively, he desires its arising and cessation. Nevertheless, having taken the conventional designation 'perception, perception' as 'self', while conceiving its non-interruption, he considers it to be eternal. Therefore, the commentator said, 'but he considers the self to be eternal.' `Tasmā` means: because of considering it to be eternal merely by the name of the successively occurring perception. The intention is this: because he does not stop at the mere arising and cessation of perception, but beyond that grasps the view of eternalism, the Blessed One shows the fault. `Tatheva` means: just as in the two doctrines 'the self has form' and 'the self is mind-made', the fault-implication such as his being without perception and being without consciousness is unavoidable, just so in this doctrine as well. `Micchādassanena` means: by wrong adherence designated as self-view. `Abhibhūtattā` means: because of being overwhelmed through having been cultivated since beginningless time, or because the range of knowledge is obstructed; this is what is said. Deceived by the compactness of continuity and the compactness of collection, the fool, through wrong grasping, adheres to and designates the collection of phenomena that occurs by way of a sequence as 'self' and 'permanent'. The knowing in accordance with reality by analyzing that compactness of continuity and compactness of collection, which are perceived as a unity, is the penetration of compactness. And that is completely absent for the sectarians. Therefore, this wanderer too, due to the absence of such maturity of knowledge, did not understand the diversity even when it was being spoken of. Therefore, the teacher said: 'not knowing that diversity.' 'This, which is called perception, having various objects, arises at various moments and ceases.' This is the view of the Vedikās. Even while seeing the arising and cessation of perception, having conceived a self that is made of perception or has become perception, due to the absence of the aforementioned penetration of compactness, he regards it as permanent through the consideration that is a view. And for such a one, the subtle, refined, most profound nature of that Dhamma is not understood. Showing that the Blessed One, seeing this reason, said, 'It is difficult to know...' and so on, the commentator said, 'Then to him the Blessed One...' and so on.

Diṭṭhiādīsu ‘‘evameta’’nti dassanaṃ abhinivisanaṃ diṭṭhi. Tassā eva pubbabhāgabhūtaṃ ‘‘evameta’’nti nijjhānavasena khamanaṃ khanti. Tathā rocanaṃ ruci. ‘‘Aññathāyevā’’tiādi tesaṃ diṭṭhiādīnaṃ vibhajja dassanaṃ. Tattha aññathāyevāti yathā ariyavinaye antadvayaṃ anupagamma majjhimapaṭipadāvasena dassanaṃ hoti, tato aññathāyeva. Aññadevāti yaṃ paramatthato vijjati khandhāyatanādi, tassa cāpi aniccatādi, tato aññadeva paramatthato avijjamānaṃ attasassatādikaṃ tayā khamate ceva ruccate cāti attho. Ābhuso yuñjanaṃ āyogo. Tena vuttaṃ ‘‘yuttapayuttatā’’ti. Paṭipattiyāti paramattacintanādiparibbājakapaṭipattiyā. Ācariyassa bhāvo ācariyakaṃ, yathā tathā ovādānusāsanaṃ, tadassatthīti ācariyako yathā ‘‘saddho’’ti āha ‘‘aññatthā’’tiādi. Aññasmiṃ titthāyatane tava ācariyabhāvo atthīti yojanā. ‘‘Tenā’’tiādi saha yojanāya yathāvākyaṃ dassanaṃ. ‘‘Ayaṃ paramattho, ayaṃ sammutī’’ti imassa vibhāgassa dubbibhāgattā dujjānaṃ etaṃ nānattaṃ. ‘‘Yajjetaṃ dujjānaṃ tāva tiṭṭhatu, aññaṃ panatthaṃ bhagavantaṃ pucchāmī’’ti cintetvā tathā paṭipannataṃ dassetuṃ ‘‘atha paribbājako’’tiādi [Pg.389] vuttaṃ. Añño vā saññātoti saññāsabhāvato aññasabhāvo vā attā hotūti attho. Adhunā pana ‘‘aññā vā saññā’’ti pāṭho dissati. Assāti attano.

Among views, etc., the seeing and adherence 'this is so' is view (`diṭṭhi`). The acceptance 'this is so' by way of reflection, which is the preliminary part of that very view, is acceptance (`khanti`). Similarly, liking is inclination (`ruci`). The passage beginning with `aññathāyeva` is the explanation of those views, etc., by way of analysis. Therein, `aññathāyeva` means: just as in the Noble Discipline there is the teaching by way of the middle path, not approaching the two extremes, this is otherwise than that. `Aññadeva` means: Other than that which ultimately exists—such as the aggregates, sense bases, etc., and also their impermanence, etc.—you accept and like something else indeed, namely, what does not ultimately exist, such as an eternal self. This is the meaning. Intense application is `āyogo`. Therefore, it is said `yuttapayuttatā`. `Paṭipattiyā` means: in the practice of wanderers, such as contemplation on the ultimate. The state of a teacher is `ācariyakaṃ`. One is called an `ācariyako` (one with a teacher) because one has that—namely, such and such instruction and admonition—just as one is called `saddho` (faithful). Therefore, the commentator said `aññatthā` etc. The connection is: 'Your state of being a teacher exists in another sectarian doctrine.' The passage beginning with `tena` is the explanation together with the connection according to the sentence. Because of the difficulty of making this distinction, 'This is ultimate reality, this is convention,' this diversity is difficult to know. To show that he acted thus, having thought, 'If this diversity is difficult to know, let it be for now. I will ask the Blessed One about another matter,' the commentator said the passage beginning with 'Then the wanderer...' `Añño vā saññāto` means: 'Or let the self be of a different nature from the nature of perception.' This is the meaning. Now, however, the reading `aññā vā saññā` is seen. `Assa` means: of the self.

Lokīyati dissati, patiṭṭhahati vā ettha puññapāpaṃ, tabbipāko cāti loko, attā. So hissa kārako, vedako cāti icchito. Diṭṭhigatanti ‘‘sassato attā ca loko cā’’tiādi (dī. ni. 1.31; udā. 55) nayapavattaṃ diṭṭhigataṃ. Na hesa diṭṭhābhiniveso diṭṭhadhammikādiatthanissito tadasaṃvattanato. Yo hi taṃ saṃvattanako, so ‘‘taṃ nissito’’ti vattabbataṃ labheyya yathā taṃ puññañāṇasambhāro. Eteneva nayena na dhammanissitatāpi saṃvaṇṇetabbā. Brahmacariyassa ādi ādibrahmacariyaṃ, tadeva ādibrahmacariyakaṃ yathā ‘‘vinayo eva venayiko’’ti (pārā. aṭṭha. 8). Tenāha ‘‘sikkhattayasaṅkhātassā’’tiādi. Sabbampi vākyaṃ antogadhāvadhāraṇaṃ tassa avadhāraṇaphalattāti vuttaṃ ‘‘ādimatta’’nti. Tadidha adhisīlasikkhāva. Sā hi sikkhattayasaṅgahite sāsanabrahmacariye ādibhūtā, na aññattha viya ājīvaṭṭhamakādi ādibrahmacariyakanti dasseti ‘‘adhisīlasikkhāmatta’’nti iminā. Nibbindanatthāyāti ukkaṇṭhitabhāvāya. ‘‘Abhijānanāyāti ñātapariññāvasena abhijānanatthāya. Sambujjhanatthāyāti tīraṇapahānapariññāvasena sambodhanatthāyā’’ti vadanti. Apica abhijānanāyāti abhiññāpaññāvasena jānanāya. Taṃ pana vaṭṭassa paccakkhakaraṇameva hotīti āha ‘‘paccakkhakiriyāyā’’ti. Sambujjhanatthāyāti pariññābhisamayavasena paṭivedhatthāya. Diṭṭhābhinivesassa saṃsāravaṭṭe nibbidāvirāganirodhupasamāsaṃvattanaṃ vaṭṭantogadhattā, tassa vaṭṭasambandhanato ca. Tathā abhiññāsambodhanibbānāsaṃvattanañca daṭṭhabbaṃ.

Merit and demerit and their result are seen or are established in this self; therefore, that self is the 'world' (loko). Indeed, that self is desired as its doer and experiencer. As for 'wrong view' (diṭṭhigata): it is the wrong view that proceeds by way of 'the self and the world are eternal,' and so on. Indeed, this adherence to wrong views is not dependent on benefits such as those visible in the present life, because it does not bring about those benefits. For whatever adherence brings about that benefit, that adherence would gain the designation 'dependent on that,' just as the accumulation of merit and knowledge would gain the designation 'dependent on benefit.' By this same reasoning, dependence on the Dhamma should also be praised. The beginning of the holy life is the 'initial holy life'; that itself is the 'initial holy life' (ādibrahmacariyakaṃ), just as 'discipline is indeed disciplinary.' Therefore, he said, 'of that which is designated as the threefold training,' etc. The entire statement has an implicit emphasis, because its result is emphasis; thus it is said, 'mere beginning.' Here, that is only the training in higher virtue. For that is the beginning in the holy life of the Dispensation, which is comprised of the threefold training, and not, as elsewhere, the 'initial holy life' consisting of things beginning with livelihood as the eighth precept. This he shows by the phrase 'the mere training in higher virtue.' ‘For the purpose of disenchantment’ means for the state of weariness. They say: 'For the purpose of direct knowledge' means for the purpose of directly knowing by way of the full understanding of the known. 'For the purpose of awakening' means for the purpose of full awakening by way of the full understanding of scrutinizing and the full understanding of abandoning. Moreover, 'for the purpose of direct knowledge' means for knowing by way of the wisdom of higher knowledge. But that is simply the direct realization of the round of existence; thus he said, 'for the purpose of direct realization.' 'For the purpose of awakening' means for the purpose of penetration by way of the breakthrough of full understanding. It should be seen that for adherence to wrong views, there is no bringing about of disenchantment, dispassion, cessation, and peace in the round of saṃsāra, because it is included within the round and because it is connected to the round. Likewise, it should be understood that it does not bring about higher knowledge, awakening, and Nibbāna.

Kāmaṃ taṇhāpi dukkhasabhāvā eva, tassā pana samudayabhāvena visuṃ gahitattā ‘‘taṇhaṃ ṭhapetvā’’ti vuttaṃ. Pabhāvanatoti uppādanato. Dukkhaṃ pabhāventīpi taṇhā avijjādipaccayantarasahitā eva pabhāveti, na kevalāti āha ‘‘sappaccayā’’ti. Appavattīti appavattinimittaṃ. Na pavattanti ettha dukkhasamudayā, etasmiṃ vā adhigateti hi appavatti. Dukkhanirodhaṃ nibbānaṃ gacchati, tadatthañca sā paṭipajjitabbāti dukkhanirodhagāminipaṭipadā. Maggapātubhāvoti [Pg.390] maggasamuppādo. Phalasacchikiriyāti phalassādhigamavasena paccakkhakaraṇaṃ. Taṃ ākāranti taṃ tuṇhībhāvasaṅkhātaṃ gamanaliṅga ārocento viya, na pana abhimukhaṃ āroceti.

Although it is true that craving itself has the nature of suffering, yet because it is taken separately as the origin, it was said, 'having set aside craving.' 'From producing' means from generating. Even while producing suffering, craving produces it only together with other conditions such as ignorance; it does not produce it alone. Therefore, the commentator said, 'with its conditions.' 'Non-occurrence' is the cause of non-occurrence. Indeed, in this Nibbāna, suffering and its origin do not occur; or, when this Nibbāna is attained, they do not occur, therefore it is called 'non-occurrence.' It goes to Nibbāna, the cessation of suffering, and that practice should be undertaken for that purpose; therefore, it is the 'path leading to the cessation of suffering.' 'Manifestation of the path' means the arising of the path. 'Realization of the fruit' means direct realization by way of attaining the fruit. 'That manner' is like one announcing that sign of departure designated as silence, but not announcing it face-to-face.

421. Samantato niggaṇhanavasena todanaṃ vijjhanaṃ sannitodakaṃ. Manogaṇādīnaṃ visesanassa napuṃsakaliṅgena niddiṭṭhattā ‘‘vācāya sannitodakenā’’ti vuttaṃ. Tenāha ‘‘vacanapatodakenā’’ti. Atha vā ‘‘vācāyā’’ti idaṃ ‘‘sannitodakenā’’ti ettha karaṇavacanaṃ daṭṭhabbaṃ. ‘‘Vacanapatodakenā’’ti hi vacanena patodakenāti attho, ‘‘vācāyā’’ti vā sambandhe sāmivacanaṃ. Vācāya sannitodanakiriyāya sajjhabbharitamakaṃsūti yojetabbaṃ. ‘‘Sajjhabbharita’’nti etassa ‘‘saṃ adhi abhi aribha’’nti padacchedo, samantato bhusaṃ aritanti attho, satamattehi tuttakehi viya vividhehi paribbājakavācātodanehi tudiṃ sūti vuttaṃ hoti. Tathā hi vuttaṃ ‘‘upari vijjhiṃsū’’ti. Sabhāvato vijjamānanti paramatthasabhāvato upalabbhamānaṃ, na pakatiādi viya anupalabbhamānaṃ. Tacchanti saccaṃ. Tathanti aviparītaṃ. Atthato vevacanameva taṃ padattayaṃ. Navalokuttaradhammesūti visaye bhummaṃ, te dhamme visayaṃ katvā. Ṭhitasabhāvanti avaṭṭhitasabhāvaṃ, taduppādakanti attho. Lokuttaradhammaniyāmaniyatanti lokuttaradhammasampāpananiyāmena niyataṃ. Idāni pana ‘‘lokuttaradhammaniyāmata’’nti pāṭho, so na porāṇo ācariyena anuddhaṭattā. Kasmā panesā paṭipadā dhammaṭṭhitatā dhammaniyāmatāti āha ‘‘buddhānañhī’’tiādi. Sāti paṭipadā. Edisāti ‘‘dhammaṭṭhitata’’ntiādinā vuttappakārā.

421. Goading (todanaṃ), piercing (vijjhanaṃ) by way of rebuking all around is 'thorough goading' (sannitodakaṃ). Because the qualifier of 'the mind-group and others' is indicated in the neuter gender, it was said, 'by the thorough goading of speech.' Therefore, the commentator said, 'by the goad of words.' Alternatively, this word 'vācāya' should be understood here in 'sannitodakena' as an instrumental expression. For in 'vacanapatodakena', the meaning should be understood as 'by the goad which is speech'; or, this word 'vācāya' is a genitive expression in the sense of relation. It should be construed as: 'They made them completely filled by the action of the thorough goading of speech.' The word division of 'sajjhabbharita' is 'saṃ adhi abhi arita'; the meaning is 'filled intensely all around'. It means they were goaded with the various verbal goads of the wanderers as if with a hundred goads. For so it was said, 'they pierced from above.' 'Existing by its own nature' means being found in its ultimate nature, not unfound like primordial nature, etc. 'Tacchaṃ' means true. 'Tathaṃ' means undistorted. In meaning, those three words are just synonyms. 'In the nine supramundane states' is a locative of sphere, having made those states its object. 'Of established nature' means of a stable nature; the meaning is its non-re-arising. 'Determined by the principle of the supramundane states' means determined by the principle of attainment of the supramundane states. But now there is the reading 'lokuttaradhammaniyāmatā', but it is not the ancient one, as it was not cited by the commentator. But why is this path 'the stability of Dhamma' and 'the certainty of Dhamma'? He said, 'For of the Buddhas...,' etc. 'Sā' means the path. 'Edisā' means of the kind described by 'the stability of Dhamma,' etc.

Cittahatthisāriputtapoṭṭhapādavatthuvaṇṇanā

Explanation of the Story of Citta Hatthisāriputta and Poṭṭhapāda

422. Hatthiṃ sāreti dametīti hatthisārī, hatthācariyo. Sukhumesu atthantaresūti khandhāyatanādīsu sukhumañāṇagocaresu dhammesu. Abhidhammiko kiresa. Kusaloti pubbepi buddhasāsane kataparicayatāya cheko. Tādise citteti gihibhāvacitte. Itaro pana taṃ sutvāva na vibbhami, pabbajjāyameva abhiramīti adhippāyo. Gihibhāve ānisaṃsakathāya kathitattāti ettha sīlavantassa bhikkhuno tathā kathanena vibbhamane niyojitattā idāni sayampi sīlavā eva hutvā cha vāre [Pg.391] vibbhamīti adhippāyo gahetabbo. Kammasarikkhakena hi kammaphalena bhavitabbaṃ. Kathentānanti anādare sāmivacanaṃ. Mahāsāvakassa kathiteti mahāsāvakabhūtena mahākoṭṭhikattherena apasādanavasena kathite, kathananimittaṃ patiṭṭhaṃ laddhuṃ asakkontoti attho. ‘‘Vibbhamitvā gihī jāto’’ti idaṃ sattamavāramiva vuttaṃ. Dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha. 1.3 cittahatthattheravatthu) pana kudālapaṇḍitajātake (jā. aṭṭha. 1.1.7 kuddālajātakavaṇṇanā) ca chakkhattumeva vibbhamanavāro vutto. Gihisahāyakoti gihikāle sahāyako. Apasakkantopi nāmāti api nāma apasakkanto, gārayhavacanametaṃ. Pabbajituṃ vaṭṭatīti pabbajjā vaṭṭati.

422. One who trains and tames an elephant is called an elephant-trainer (hatthisārī), an elephant master. 'In subtle and profound matters' means in phenomena that are the domain of subtle knowledge, such as the aggregates and sense bases. It is said that he was skilled in the Abhidhamma. 'Skillful' means he was adept due to practice accumulated in a previous Buddha's Dispensation. 'In such a mind' means in a mind attached to the household life. The other, however, upon hearing that, did not disrobe; he delighted only in the monastic life—this is the meaning. Here, regarding 'because the discourse on the benefits of the household life was spoken,' the meaning to be understood is this: because he urged a virtuous monk to disrobe with such talk, he himself, now being virtuous, disrobed six times. For indeed, the result of an action must be similar to the action. Kathentānaṃ is a genitive case used in the sense of disrespect. 'When it was spoken to the great disciple' means when it was spoken in a disparaging manner by the Elder Mahākoṭṭhika, who was a great disciple; the meaning is that he was unable to find a basis for the statement. 'Having disrobed, he became a householder' is said as if it were the seventh time. However, in the Dhammapada Commentary and in the Kudālapaṇḍita Jātaka, the occasion of disrobing is mentioned only six times. 'A householder companion' means a companion during his time as a householder. Apasakkantopi nāma means: Has he indeed withdrawn? This is a statement of censure. 'It is fitting to ordain' means ordination is fitting.

423. Paññācakkhuno natthitāyāti suvuttaduruttasamavisamadassanasamatthassa paññācakkhuno abhāvena. Yādisena cakkhunā so ‘‘cakkhumā’’ti vutto, taṃ dassetuṃ ‘‘subhāsitā’’tiādi vuttaṃ. Ayaṃ aṭṭhakathāto aparo nayo – ekaṃsikāti ekantikā, nibbānavahabhāvena nicchitāti vuttaṃ hoti. Paññattāti vavatthapitā. Na ekaṃsikāti na ekantikā nibbānāvahabhāvena nicchitā vaṭṭantogadhabhāvatoti adhippāyo. Ayamattho hi ‘‘kasmā cete poṭṭhapāda mayā ekaṃsikā dhammā desitā paññattā, ete poṭṭhapāda atthasaṃhitā…pe… nibbānāya saṃvattantī’’tiādisuttapadehi saṃsandati sametīti.

423. 'Because of the absence of the eye of wisdom' means due to the absence of the eye of wisdom which is capable of seeing what is well-spoken and ill-spoken, balanced and unbalanced. To show the kind of eye by which a person is called 'one with vision,' the words beginning with 'well-spoken' were said. This is another method from the commentary: 'Definitive' means certain, established as leading to Nibbāna—this is what is meant. 'Designated' means determined. 'Not definitive' means not certain, not established as leading to Nibbāna, because of being immersed in the round of existence—this is the meaning. Indeed, this meaning aligns and agrees with sutta passages such as: 'Why, Poṭṭhapāda, have these definitive doctrines been taught and designated by me? These, Poṭṭhapāda, are connected with the goal... they lead to Nibbāna,' etc.

Ekaṃsikadhammavaṇṇanā

Explanation of the Definitive Doctrines

425. ‘‘Kasmā ārabhī’’ti kāraṇaṃ pucchitvā ‘‘aniyyānikabhāvadassanattha’’nti payojanaṃ vissajjitaṃ. Phale hi siddhe hetupi siddho hotīti, ayaṃ ācariyamati (dī. ni. ṭī. 1.425) apare pana ‘‘edisesu atthasaddo kāraṇe vattati, hetvatthe ca paccattavacanaṃ, tasmā aniyyānikabhāvadassananti ettha aniyyānikabhāvadassanakāraṇā’’ti atthamicchanti. Paññāpitaniṭṭhāyāti paveditavimuttimaggassa. Vaṭṭadukkhapariyosānaṃ gacchati etāyāti niṭṭhāti hi vimutti vuttā ‘‘goṭṭhā paṭṭhitagāvo’’ti (ma. ni. 1.156) mahāsīhanādasuttapade viya ṭhā-saddassa gatiatthe pavattanato. Niṭṭhāmaggo ca idha uttarapadalopena ‘‘niṭṭhā’’ti adhippeto. Tasseva hi niyyānikatā, aniyyānikatā [Pg.392] ca vuccati, na niṭṭhāya. Niyyātīti niyyānikā ya-kārassa ka-kāraṃ katvā. Anīyasaddo hi bahulaṃ kattutthābhidhāyako, na niyyānikā aniyyānikā, tassā bhāvo tathā. Niyyānaṃ vā niggamanaṃ nissaraṇaṃ, vaṭṭadukkhassa vūpasamoti attho, niyyānameva niyyānikaṃ, na niyyānikaṃ aniyyānikaṃ, so eva bhāvo sabhāvo aniyyānikabhāvo, tassa dassanatthanti yojetabbaṃ.

425. 'Why was it undertaken?'—having thus asked the reason, the purpose was answered as 'in order to show the state of being non-liberating.' For indeed, when the result is accomplished, the cause is also accomplished—this is the teacher's view. Others, however, desire the meaning that 'in such cases, the word attha is used in the sense of "reason," and the nominative case is used in the sense of "cause"; therefore, here aniyyānikabhāvadassanaṃ means "because of showing the state of being non-liberating."' Paññāpitaniṭṭhāya means 'of the proclaimed path of liberation.' Indeed, liberation (vimutti) is called the consummation (niṭṭhā) because of the etymology: 'By this (etāya) one goes (gacchati) to the end of the suffering of the round (vaṭṭadukkhapariyosānaṃ).' This is because the root ṭhā is used in the sense of 'going,' just as in the passage from the Mahāsīhanāda Sutta, 'cows set out for the cow-pen' (goṭṭhā paṭṭhitagāvo). And here, niṭṭhāmaggo (the path to the consummation) is intended as niṭṭhā through the elision of the final member. For indeed, it is of that very path that the state of being liberating and non-liberating is spoken, not of the consummation itself. Niyyāti (it leads out), therefore it is niyyānikā, by changing the letter 'y' to 'k'. For the suffix -anīya mostly denotes the agent. What is not niyyānikā is aniyyānikā; its state is aniyyānikabhāvo. Alternatively, niyyānaṃ means departure, escape, the calming of the suffering of the round—this is the meaning. Niyyānaṃ itself is niyyānikaṃ. What is not niyyānikaṃ is aniyyānikaṃ. That very state is aniyyānikabhāvo (the state of being non-liberating). It should be construed as 'in order to show that state.'

‘‘Sabbe hī’’tiādi tadatthavivaraṇaṃ. Amataṃ nibbānaṃ niṭṭhamiti paññapeti yathāti sambandho. Lokathūpikādivasena niṭṭhaṃ paññapentīti ‘‘nibbānaṃ nibbāna’’nti vacanasāmaññamattaṃ gahetvā tathā paññapenti. Lokathūpikā nāma brahmabhūmi vuccati lokassa thūpikasadisatāparikappanena. Keci pana ‘‘nevasaññānāsaññāyatanabhūmiṃ lokathūpikā’’ti vadanti, tadayuttaṃ aṭṭhakathāsu tathā avacanato. Ādisaddena cettha ‘‘añño puriso, aññā pakatī’’ti pakatipurisantarāvabodho mokkho, buddhiādiguṇavinimuttassa attano asakattani avaṭṭhānaṃ mokkho, kāyavipattikati jātibandhānaṃ apavajjanavasena appavatto mokkho, parena purisena palokatā mokkho, taṃsamīpatā mokkho, taṃsamāyogo mokkhoti evamādīnaṃ saṅgaho daṭṭhabbo. Tasmiṃ tasmiñhi samaye niṭṭhaṃ apaññapento nāma natthi. Brāhmaṇānaṃ paṭhamajjhānabrahmaloko niṭṭhā. Tattha hi nesaṃ niccābhiniveso yathā taṃ bakassa brahmuno, (ma. ni. 1.501) vekhanasāditāpasānaṃ ābhassarā, sañcayādiparibbājakānaṃ subhakiṇhā, ājīvakānaṃ ‘‘anantamānaso’’ti parikappito asaññībhavo. Imasmiṃ pana sāsane arahattaṃ niṭṭhā, sabbepi cete diṭṭhivasena brahmalokādīni arahattamaññanāya ‘‘nibbānaṃ nibbāna’’nti vacanasāmaññamattaṃ gahetvā tathā paññapenti, na pana paramatthato nesaṃsamaye nibbānapaññāpanassa labbhanatoti āha ‘‘sā ca na niyyānikā’’tiādi. Yathāpaññattāti yena yena pakārena paññattā, paññattappakārā hutvāti attho. Na niyyātīti ‘‘yenākārena niṭṭhā pāpuṇīyatī’’ti tehi paveditā, tenākārena tassā apattabbatāya na niyyāti. Paṇḍitehi paṭikkhittāti ‘‘nāyaṃ niṭṭhā paṭipadā vaṭṭassa anatikkamanato’’ti buddhādīhi paṇḍitehi paṭikkhittā. Nivattatīti paṭikkhepakāraṇavacanaṃ, yasmā tehi paññattā niṭṭhā paṭipadā [Pg.393] na niyyāti na gacchati, aññadatthu taṃsamaṅginaṃ puggalaṃ saṃsāre eva paribbhamāpentī nivattati, tasmā paṇḍitehi paṭikkhittāti attho. Tanti aniyyānikabhāvaṃ.

The phrase beginning with ‘Sabbe hi’ is an explanation of that meaning. The connection should be made thus: ‘Just as it is declared that the deathless Nibbāna is the final end.’ They declare the final end by way of the world-pinnacle and so on; taking merely the common term ‘Nibbāna, Nibbāna,’ they declare it thus. The Brahma-realm is called the world-pinnacle by conceiving it as being like the pinnacle of the world. Some, however, say, ‘The realm of neither-perception-nor-non-perception is the world-pinnacle,’ but that is incorrect, because it is not stated thus in the commentaries. And here, by the word ‘ādi’ (etc.), the inclusion of the following should be understood: ‘The person is one thing, nature is another’—thus, the realization of the distinction between nature and the person is liberation; for one liberated from qualities such as intellect, the establishment of the self in what is not its own is liberation; the non-occurrence by way of avoiding the destruction of the body, creation, birth, and bondage is liberation; being destroyed by another person is liberation; proximity to that person is liberation; association with that person is liberation. Indeed, in any given system, there is no one who does not declare a final end. For the Brahmins, the Brahma-world of the first jhāna is the final end. For there, their adherence to permanence is like that of Baka the Brahmā. For the ascetics such as Vekhanasa, it is the Ābhassara realm; for the wanderers such as Sañcaya, it is the Subhakiṇha realm; for the Ājīvakas, the non-percipient state, conceived as ‘infinite mind,’ is the final end. But in this Dispensation, Arahantship is the final end. And all of these, by way of their wrong views, thinking the Brahma-worlds and so on to be Arahantship, take merely the common term ‘Nibbāna, Nibbāna’ and declare it thus. But not in the ultimate sense, because in their systems, the declaration of Nibbāna is not obtainable. Therefore, he said, ‘And that is not leading out,’ etc. ‘As it is declared’ means: in whatever way it is declared, having the nature of being declared. ‘It does not lead out’: ‘The way by which the final end is reached,’ as was proclaimed by them; because of its unreachability in that way, it does not lead out. ‘Rejected by the wise’: ‘This practice is not the final end, because it does not transcend the round of existence’—thus it is rejected by the wise, such as the Buddha. ‘It turns back’ is a statement of the reason for rejection. The meaning is: because the practice declared by them does not lead out to, does not go to, the final end; on the contrary, causing the person endowed with it to wander only in saṃsāra, it turns back; therefore, it is rejected by the wise. ‘That’ refers to the state of not leading out.

Jānaṃ, passanti ca puthuvacanavipariyāyoti āha ‘‘jānantā passantā’’ti. Gacchantādisaddānañhi ‘‘yā pana bhikkhunī jānaṃ sabhikkhukaṃ ārāmaṃ anāpucchā paviseyyā’’tiādīsu (pāci. 1024) liṅgavasena vipariyāyo, jānantīti attho. ‘‘Yācaṃ adadamappiyo’’tiādīsu (pārā. 346; jā. 1.7.55) vibhattivasena, yācantassāti attho. Idha pana puthuvacanavasenāti veditabbaṃ. Padhānaṃ jānanaṃ nāma paccakkhato jānanaṃ tassa jeṭṭhabhāvato, dassanamappadhānaṃ tassa saṃsayānubandhattāti ayaṃ kamo vutto ‘‘jānaṃ passa’’nti. Tenettha jānanena dassanaṃ viseseti. Evañhi diṭṭhapubbāni kho tasmiṃ loke manussānaṃ sarīrasaṇṭhānādīnīti ekato adhippāyadassanaṃ sūpapannaṃ hoti. Ayañhetthādhippāyo ‘‘kiṃ tumhākaṃ ekantasukhe loke paccakkhato ñāṇadassanaṃ atthī’’ti. Jānanti vā tassa lokassa anumānavisayataṃ vuccati, passanti paccakkhato visayataṃ. Idaṃ vuttaṃ hoti ‘‘api tumhākaṃ loko paccakkhato ñāto, udāhu anumānato’’ti.

The words ‘jānaṃ’ and ‘passaṃ’ are a variation from the plural; therefore, he said, ‘jānantā passantā’ (those who know, those who see). Indeed, for words like ‘gacchanta’, in passages such as ‘Whatever nun, jānaṃ (knowing)... should enter a monastery with monks without asking permission,’ there is a variation by way of gender; the meaning is ‘jānantī’ (she who knows). In passages such as ‘To one yācaṃ (begging), not giving is unpleasant,’ there is a variation by way of case ending; the meaning is ‘yācantassa’ (to one who begs). Here, however, it should be understood as a variation by way of the plural. Primary knowing is knowing directly, because of its pre-eminence; seeing is not primary, because it is followed by doubt. Thus, this sequence, ‘jānaṃ passaṃ’ (knowing, seeing), is stated. Therefore, here, he specifies seeing by means of knowing. For when this is so, the presentation of the single intention in the phrase ‘Have the bodily forms and so on of humans in that world been seen before?’ is well-established. For this is the intention here: ‘Is there for you, in a world of absolute happiness, direct knowledge and vision?’ Alternatively, by ‘jānaṃ’ is stated the state of that world being an object of inference; by ‘passaṃ’ is stated its state of being an object of direct experience. This is what is said: ‘Is your world known directly, or by inference?’

Yasmā pana loke paccakkhabhūto attho indriyagocarabhāvena pākaṭo, tasmā pākaṭena atthena adhippāyaṃ dassetuṃ ‘‘diṭṭhapubbānī’’tiādi vuttaṃ. Diṭṭhapadena vā dassanaṃ, tadanugatañca jānanaṃ gahetvā tadubhayeneva atthena adhippāyaṃ vibhāvetuṃ evaṃ vuttantipi daṭṭhabbaṃ. Diṭṭhapubbānīti hi dassanena, tadanugatena ca ñāṇena gahitapubbānīti attho. Evañca katvā ‘‘sarīrasaṇṭhānādīnī’’ti samariyādavacanaṃ samatthitaṃ hoti. ‘‘Appāṭihīrakata’’nti ayaṃ anunāsikalopaniddesoti āha ‘‘appāṭihīrakaṃ ta’’nti. Taṃ vacanaṃ appāṭihīrakaṃ sampajjatīti sambandho. Appāṭihīrapade anunāsikalopo, ‘‘kata’’nti ca ekaṃ padanti keci, tadayuttaṃ samāsasambhavato, anunāsikalopassa ca avattabbattā. Evamettha vaṇṇayanti – paṭipakkhaharaṇato paṭihāriyaṃ, tadeva pāṭihāriyaṃ. Attanā uttaravirahitavacanaṃ. Pāṭihāriyamevettha ‘‘pāṭihīraka’’nti vuttaṃ parehi vuccamānauttarehi sauttarattā, na pāṭihīrakanti appāṭihīrakaṃ. Virahattho [Pg.394] cettha a-saddo. Tenāha ‘‘paṭiharaṇavirahita’’nti. Sauttarañhi vacanaṃ tena uttaravacanena paṭiharīyati viparivattīyati, tasmā uttaravacanaṃ paṭiharaṇaṃ nāma, tato virahitanti attho. Tasmā eva niyyānassa paṭiharaṇamaggassa abhāvato ‘‘aniyyānika’’nti vattabbataṃ labhati. Tena vuttaṃ ‘‘aniyyānika’’nti.

Furthermore, because in the world a directly perceived object is manifest by being within the range of the sense faculties, therefore, to show the intention with a manifest meaning, the phrase beginning with ‘diṭṭhapubbāni’ was stated. Alternatively, it should also be understood that by the word ‘diṭṭha’, taking both seeing and the knowing that follows it, this was stated thus to clarify the intention by means of both. For ‘diṭṭhapubbāni’ means ‘previously grasped by seeing and by the knowledge that follows it’. And having done so, the delimited statement ‘bodily forms and so on’ is established. Regarding ‘appāṭihīrakataṃ’, this is an explanation of the elision of the nasal; therefore, he said, ‘appāṭihīrakaṃ taṃ’. The connection is: ‘That statement becomes appāṭihīraka (irrefutable).’ Some say that in the word ‘appāṭihīrapade’, there is an elision of the nasal, and ‘kataṃ’ is a single word; that is incorrect, because a compound is possible and because the elision of the nasal is not to be stated in a compound. Here, they explain it thus: From ‘removing the opposition’ (paṭipakkhaharaṇa), it is ‘paṭihāriya’. That itself is ‘pāṭihāriya’. It is a statement devoid of a superior to itself. Here, ‘pāṭihāriya’ itself is called ‘pāṭihīraka’. Because a statement has a superior by way of superior statements spoken by others, it is not ‘pāṭihīraka’ (refutable); therefore, it is ‘appāṭihīraka’ (irrefutable). And here the prefix ‘a-’ has the meaning of absence. Therefore, he said, ‘devoid of refutation’ (paṭiharaṇavirahita). For a statement that has a superior is refuted, is overturned, by that superior statement. Therefore, a superior statement is called a ‘refutation’ (paṭiharaṇa). The meaning is ‘devoid of that’. It is for this very reason that because of the absence of a path of removal for escape—that is, a path that removes opposing defilements—it obtains the state of being called ‘not leading out’ (aniyyānika). Therefore, it was said, ‘aniyyānika’.

426. Vilāso itthilīḷā, yo ‘‘siṅgārabhāvajā kiriyā’’tipi vuccati. Ākappo kesabandhavatthaggahaṇādiākāraviseso, vesasaṃvidhānaṃ vā. Ādisaddena hāvādīnaṃ saṅgaho. Hāvāti hi cāturiyaṃ vuccati.

426. Vilāsa is the grace of women, which is also called 'an action born of amorous sentiment.' Ākappa is a particular manner such as the tying of hair, the taking of a garment, and so on, or the arrangement of attire. By the word 'ādi' (etc.), hāva and others are included. Indeed, charm is called hāva.

Tayoattapaṭilābhavaṇṇanā

The Explanation of the Three Kinds of Acquisition of Selfhood

428. Āhito ahaṃmāno etthāti attā, attabhāvoti āha ‘‘attabhāvapaṭilābho’’ti. Kathaṃ dassetīti vuttaṃ ‘‘oḷārikattabhāvapaṭilābhenā’’tiādi. Kāmabhavaṃ dasseti itarabhavadvayattabhāvato oḷārikattā. Rūpabhavaṃ dasseti jhānamanena nibbattaṃ hutvā rūpībhāvena upalabbhanato. Arūpabhavaṃ dasseti arūpībhāvena upalabbhanato. Saṃkilesikā dhammā nāma dvādasa akusalacittuppādā tadabhāve kassaci saṃkilesassa asambhavato. Vodāniyā dhammā nāma samathavipassanā tāsaṃ vasena sabbaso cittavodānassa sijjhanato.

428. Because the conceit 'I am' is placed (āhito) herein (ettha), it is 'self' (attā). The commentator said 'acquisition of selfhood' (attabhāvapaṭilābho) because selfhood (attabhāvo) is acquired. When asked, 'How does he show this?' it was said, 'By the acquisition of a coarse selfhood,' and so on. He shows the sense-sphere existence (kāmabhava) because it is coarser than the selfhood of the other two existences. He shows the form-sphere existence (rūpabhava) because, having been produced by the jhāna-mind, it is obtainable as having form. He shows the formless-sphere existence (arūpabhava) because it is obtainable as being formless. The defiling states (saṃkilesikā dhammā) are the twelve unwholesome thought-moments, because in their absence, defilement is impossible for anyone. The cleansing states (vodāniyā dhammā) are serenity and insight, because by means of them the complete purification of the mind is accomplished.

429. Paṭipakkhadhammānaṃ asamucchede sati na kadācipi anavajjadhammānaṃ vā pāripūrī, vepullaṃ vā sambhavati, samucchede pana sati sambhavatīti maggaphalapaññānameva gahaṇaṃ daṭṭhabbaṃ, tā hi sakiṃ paripuṇṇāpi aparihīnadhammattā paripuṇṇā eva bhavanti. Taruṇapītīti uppannamattā aladdhāsevanā dubbalapīti. Balavatuṭṭhīti punappunaṃ uppattiyā laddhāsevanā uparivisesādhigamassa paccayabhūtā thiratarā pīti. Idāni saṅkhepato piṇḍatthaṃ dassento ‘‘kiṃ vutta’’ntiādimāha. Tattha yaṃ vihāraṃ sayaṃ…pe… viharissatīti avocumhāti sambandho. Idaṃ vuttaṃ hoti – yaṃ vihāraṃ ‘‘saṃkilesikavodāniyadhammānaṃ pahānābhivuddhiniṭṭhaṃ paññāya pāripūrivepullabhūtaṃ imasmiṃyeva attabhāve aparappaccayena ñāṇena paccakkhato sampādetvā [Pg.395] viharissatī’’ti kathayimhāti. Tatthāti tasmiṃ vihāre. Tassāti ovādakarassa bhikkhuno. Evaṃ viharatoti vuttappakārena viharaṇahetu, viharantassa vā. Tannimittaṃ pāmojjaṃ, pamodappabhavā pīti, tappaccayabhūtaṃ passaddhidvayaṃ, tathā sūpaṭṭhitā sati, ukkaṃsagatatāya uttamañāṇaṃ. Sukho ca vihāro bhavissatīti yojanā. Kāyacittapassaddhī hi ‘‘passaddhī’’ti vuttā, ayameva vā pāṭho. ‘‘Nāmakāyapassaddhī’’tipi paṭhanti, tadayuttameva passaddhidvayassa avinābhāvato. Kasmā panesa sukho vihāroti āha ‘‘sabbavihāresū’’tiādi, sabbesupi iriyāpathavihārādīsu santapaṇītatāya imasseva sukhattā ‘‘sukho vihāro’’ti vattabbataṃ arahatīti vuttaṃ hoti. Kathaṃ sukhoti vuttaṃ ‘‘upasanto paramamadhuro’’ti.

429. When opposing states are not completely cut off, the faultless states can never reach fulfillment or growth. But when they are completely cut off, they do arise. Therefore, it should be understood that it is the wisdom of the path and fruit that is to be grasped, for even when fully perfected once, because their nature does not decline, they remain perfected. 'Tender joy' (taruṇapīti) is weak joy that has just arisen and has not obtained the condition of repetition. 'Strong joy' (balavatuṭṭhi) is firmer joy that has obtained the condition of repetition by arising again and again, and has become a condition for the attainment of higher distinction. Now, to show the summary meaning in brief, he said, 'What was said?' and so on. Therein, the connection should be made thus: 'We said, "that dwelling in which he will dwell... (etc.)."' This is what is meant: We said, 'He will dwell having accomplished, through direct knowledge without reliance on another in this very life, that dwelling which is the fulfillment and growth of wisdom, culminating in the abandoning of defiling states and the development of cleansing states.' 'Therein' (tattha) means in that dwelling. 'Of him' (tassa) means of the monk who follows advice. 'By dwelling thus' (evaṃ viharato) means because of dwelling in the manner described, or of one who is dwelling. Because of that, gladness arises; joy, which has gladness as its source; the pair of tranquillities, which are conditioned by that joy; likewise, well-established mindfulness; and supreme knowledge, due to its having reached the pinnacle. 'And the dwelling will be pleasant'—this is the connection. For bodily and mental tranquillities are called 'tranquility' (passaddhi). Or this is the reading itself. Some also read 'tranquility of the mental body' (nāmakāyapassaddhi), but that is inappropriate because the two tranquillities are inseparable. But why is this a pleasant dwelling? He said, 'Among all dwellings...' and so on. This is what is meant: because among all dwellings, such as those of the postures, this one alone deserves to be called a 'pleasant dwelling' due to its being peaceful and sublime. How is it pleasant? It is said, 'It is peaceful, supremely sweet.'

Paṭhamajjhāne paṭiladdhamatte hīnabhāvato pīti dubbalā pāmojjapakkhikā, subhāvite pana tasmiṃ paguṇe sā paṇītā balavabhāvato paripuṇṇakiccā pītīti vuttaṃ ‘‘paṭhamajjhāne pāmojjādayo chapi dhammā labbhantī’’ti. Pāmojjaṃ nivattatīti dubbalapītisaṅkhātaṃ pāmojjaṃ chasu dhammesu nivattati hāyati. Vitakkavicārakkhobhavirahitena hi catukkanayavibhatte dutiyajjhāne sabbadā pīti balavatī eva hoti, na paṭhamajjhāne viya kadāci dubbalāti evaṃ vuttaṃ. Pīti nivattati tappahāneneva tatiyajjhānassa labbhanato. ‘‘Sukho vihāro’’ti iminā samādhi gahitoti āha ‘‘tathā catutthe’’ti. Ye pana ‘‘sukho vihāro’ti etena sukhaṃ gahita’’nti vadanti, tesaṃ matena santavuttitāya upekkhāpi catutthajjhāne ‘‘sukha’’micceva bhāsitāti (vibha. aṭṭha. 232; visuddhi. 2.644; mahāni. aṭṭha. 27; paṭi. ma. aṭṭha. 105) katvā tathā vuttanti daṭṭhabbaṃ. Imasmiṃyeva dīghanikāye (dī. ni. 1.432; 3.166, 358) āgataṃ anekadhā desanānayamuddharitvā idha desitanayaṃ niyametuṃ ‘‘imesū’’tiādi vuttaṃ. Suddha…pe… kathitanti uparimaggaṃ akathetvā kevalaṃ vipassanāpādakameva jhānaṃ kathitaṃ. Catūhi…pe… kathitāti vipassanāpādakabhāvena jhānāni kathetvā tato paraṃ vipassanāpubbakā cattāropi maggā kathitā. Catutthajjhānikaphalasamāpatti kathitāti paṭhamajjhānikādikā phalasamāpattiyo akathetvā catutthajjhānikā eva phalasamāpatti kathitā. Pītivevacanameva katvāti dvinnaṃ pītīnaṃ [Pg.396] ekasmiṃ cittuppāde anuppajjanato pāmojjaṃ pītivevacanameva katvā, tadubhayaṃ abhedato katvāti vuttaṃ hoti. Pītisukhānaṃ apariccattattā, ‘‘sukho vihāro’’ti ca sātisayassa sukhavihārassa gahitattā ‘‘dutiyajjhānikaphalasamāpatti nāma kathitā’’ti vuttaṃ. Kāmaṃ paṭhamajjhānepi pītisukhāni labbhanti, tāni pana vitakkavicāraparikkhobhena na tattha santapaṇītāni, idha ca santapaṇītāneva adhippetāni, tasmā dutiyajjhānikā eva phalasamāpatti gahitā, na paṭhamajjhānikāti daṭṭhabbaṃ.

In the first jhāna, when it is just attained, joy is weak due to its inferior nature, belonging to the side of gladness. But when that jhāna is well-developed and practiced, that joy is sublime; due to its powerful nature, its function is complete. Thus it is said, 'In the first jhāna, gladness and the other five states—six in total—are obtained.' 'Gladness ceases' means that gladness, which is reckoned as weak joy, ceases and diminishes among the six states. For in the second jhāna, which is free from the disturbance of applied and sustained thought and is classified by the fourfold method, joy is always strong; it is not sometimes weak as in the first jhāna—thus it was said. 'Joy ceases' because the third jhāna is attained precisely by its abandonment. By 'pleasant dwelling', concentration is grasped; thus he said, 'similarly in the fourth'. As for those who say, 'by “pleasant dwelling” happiness is grasped,' it should be understood that according to their view, it is said thus because, due to its nature as a peaceful state, even equanimity in the fourth jhāna is spoken of only as 'happiness'. Having extracted the teaching methods found in various ways in this very Dīgha Nikāya, the words 'among these,' etc., were stated to determine the method taught here. 'Pure... was taught' means that only the jhāna that is the basis for insight was taught, without speaking of the higher path. 'By four... was taught' means that after teaching the jhānas as a basis for insight, thereafter the four paths, which are preceded by insight, were also taught. 'The fruition attainment pertaining to the fourth jhāna was taught' means that without speaking of the fruition attainments pertaining to the first jhāna and so on, only the fruition attainment pertaining to the fourth jhāna was taught. 'Having made it merely a synonym for joy' means this: because two kinds of joy do not arise in a single thought-moment, gladness is made merely a synonym for joy, treating the two as undifferentiated—this is what is meant. Because joy and happiness are not abandoned, and because by 'pleasant dwelling' an exceedingly pleasant dwelling is grasped, it was said, 'the fruition attainment pertaining to the second jhāna was taught.' It is true that joy and happiness are obtained in the first jhāna, but there they are not peaceful and sublime due to the disturbance of applied and sustained thought, whereas here, only those that are peaceful and sublime are intended. Therefore, only the fruition attainment pertaining to the second jhāna is grasped, not that of the first—this should be understood.

432-437. Vibhāvanatthoti pakāsanattho sarūpato nirūpanattho ‘‘na samaṇo gotamo brāhmaṇe jiṇṇe …pe… abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’’tiādīsu (a. ni. 8.11; pārā. 2) viya. Tenāha ‘‘ayaṃ so’’tiādi. ‘‘Ayaṃ attapaṭilābho so evā’’ti evaṃ sarūpato vibhāvetvā pakāsetvā. Ayanti hi bhagavatā pubbe vuttaṃ attapaṭilābhaṃ āsannapaccakkhabhāvena paccāmasati, soti pana parehi pucchiyamānaṃ parammukhabhāvena. Na naṃ evaṃ vadāmāti ettha nanti oḷārikamattapaṭilābhaṃ. Sappāṭihīrakatanti ettha pubbe vuttanayena attho veditabbo. Parehi coditavacanapaṭihārakaṃ sauttaravacanaṃ sappāṭihīrakanti hi ayameva viseso. Tucchoti musā abhūto. Soti manomayo, arūpo vā attapaṭilābho. Svevāti so eva oḷāriko attapaṭilābho. Tasmiṃ samaye sacco hotīti tasmiṃ paccuppannasamaye vijjamāno hoti. Attapaṭilābhotveva niyyātesīti attapaṭilābhasaddena tathā eva pariyosāpesi, na pana naṃ ‘‘attapaṭilābho’’ti saṅkhyaṃ gacchatīti paññattiṃ sarūpato nīharitvā dassesīti adhippāyo. Rūpādayo cettha dhammāti rūpavedanādayo eva ettha loke sabhāvadhammā. Nāmamattametanti rūpādike pañcakkhandhe upādāya nāmapaññattimattametaṃ ‘‘attapaṭilābho’’ti. Evarūpā vohārāti ‘‘oḷāriko attapaṭilābho’’tiādivohārā. Nāmapaññattivasenāti nāmabhūtapaññattimattavasena. ‘‘Attapaṭilābho’ti saṅkhyaṃ gacchatī’’ti niyyātanatthaṃ.

The meaning of vibhāvana (clarification) is making clear, determining its own nature, like the word vā in passages such as: 'The ascetic Gotama does not pay homage to aged brahmins… nor rise for them, nor offer them a seat,' etc. Therefore, the commentator said, 'This is that,' etc. ‘This acquisition of self is that very one’—thus clarifying and showing it according to its own nature. Indeed, by ‘this’ he touches upon the acquisition of self previously spoken of by the Blessed One, as something near and directly perceived; by ‘that,’ however, he touches upon the acquisition of self being questioned by others, as something out of sight. In ‘Not thus do we speak of it,’ ‘it’ refers to the gross acquisition of self. In ‘made to be with a counter-argument,’ the meaning should be understood according to the method stated previously. Indeed, this is the distinction: a statement with a further reply that refutes the words of accusation by others is called sappāṭihīraka. ‘Empty’ means false, unreal. ‘That’ refers to the mind-made, or formless, acquisition of self. ‘That very one’ means that very gross acquisition of self. ‘At that time, it is real’ means it is existing at that present moment. ‘He concluded it simply as “acquisition of self”’ means he concluded it thus with the term ‘acquisition of self’; the intention is that, having extracted the concept according to its own nature, he showed that it does not, however, enter into the reckoning as ‘acquisition of self’. ‘Here, these phenomena are form, etc.’ means that here in this world, only form, feeling, etc., are phenomena with intrinsic nature. ‘This is merely a name’ means that this ‘acquisition of self’ is merely a name-concept, depending on the five aggregates beginning with form. ‘Such conventional expressions’ refers to expressions like ‘the gross acquisition of self,’ etc. ‘By way of name-concept’ means by the power of what is merely a concept that has become a name. ‘It enters into reckoning as “acquisition of self”’—this is for the purpose of concluding.

438. Evañca pana vatvāti rūpādike upādāya paññattimattametaṃ attapaṭilābhoti imamatthaṃ ‘‘yasmiṃ citta samaye’’tiādinā vatvā. Paṭipucchitvāti [Pg.397] yathā pare puccheyyuṃ, tathā kālavibhāgato paṭipadāni pucchitvā. Vinayanatthanti yathāpucchitassa atthassa ñāpanavasena vinayanatthāya. Ye te atītā dhammāti atītasamaye atītattapaṭilābhassa upādānabhūtā rūpādayo dhammā. Te etarahi natthi niruddhattā. Tato eva ‘‘ahesu’’nti saṅkhyaṃ gatā. Tasmāti upādānassa atītasmiṃyeva samaye labbhanato. Sopīti tadupādāno me attapaṭilābhopi. Tasmiṃyeva samayeti atīte eva samaye. Sacco ahosīti bhūto vijjamāno viya ahosi. Anāgatapaccuppannānanti anāgatānañcevapaccuppannānañca rūpādidhammānaṃ upādānabhūtānaṃ. Tadā abhāvāti tasmiṃ atītasamaye abhāvā avijjamānattā. Tadupādānabhūto anāgato, paccuppanno ca attapaṭilābho tasmiṃ atīta samaye mogho tuccho musā natthīti attho. Atthatoti paññattiatthato. Nāmamattamevāti samaññāmattameva. Paramatthato anupalabbhamānattā attapaṭilābhaṃ paṭijānāti.

438. ‘And having said this’ means: having stated this meaning—that this ‘acquisition of self’ is merely a concept depending on form and so forth—by means of ‘at whatever time, Citta,’ etc. ‘Having questioned in return’ means: having questioned the practices according to the division of time, in the same way that others might ask. ‘For the purpose of training’ means: for the purpose of training by way of making known the meaning of what was asked. ‘Those past phenomena’ means: the phenomena, form and so on, which were the basis of clinging for the past acquisition of self in a past time. They do not exist now, because they have ceased. For that very reason, they have gone to the reckoning of ‘they were.’ ‘Therefore’ means: because the basis of clinging was obtainable only in the past time. ‘That too’ means: that acquisition of self of mine which has that as its basis of clinging. ‘At that very time’ means: in the past time only. ‘It was true’ means: it was as if it were real and existing. ‘Of the future and present’ means: of the phenomena, form and so on, which are the basis of clinging, both future and present. ‘Because of their absence then’ means: because of their absence, their non-existence, at that past time. The meaning is: the future and present acquisition of self, which has that as its basis of clinging, was at that past time empty, vain, false, non-existent. ‘In the sense of’ means: in the sense of a concept. ‘It is merely a name’ means: it is only a convention. Because it is not found in an ultimate sense, one acknowledges the acquisition of self.

‘‘Eseva nayo’’ti iminā ye te anāgatā dhammā, te etarahi natthi, ‘‘bhavissantī’’ti pana saṅkhyaṃ gatā, tasmā sopi me attapaṭilābho tasmiṃyeva samaye sacco bhavissati. Atītapaccuppannānaṃ pana dhammānaṃ tadā abhāvā tasmiṃ samaye ‘‘mogho atīto, mogho paccuppanno’’ti evaṃ atthato nāmamattameva attapaṭilābhaṃ paṭijānāti. Ye ime paccuppannā dhammā, te etarahi ‘‘atthī’’ti saṅkhyaṃ gatā, tasmā yvāyaṃ me attapaṭilābho, so idāni sacco hoti. Atītānāgatānaṃ pana dhammānaṃ adhunā abhāvā etarahi ‘‘mogho atīto, mogho anāgato’’ti evaṃ atthato nāmamattameva attapaṭilābhaṃ paṭijānātīti imamatthaṃ atidisati.

By ‘This is the same method,’ this meaning is pointed out: those future phenomena do not exist now, but they have gone to the reckoning of ‘they will be’; therefore, that acquisition of self of mine will also be true at that very time. However, due to the absence of past and present phenomena at that time, one acknowledges the acquisition of self as merely a name in this sense, that at that time ‘the past is empty, the present is empty.’ These present phenomena have now gone to the reckoning of ‘they exist’; therefore, this acquisition of self of mine is now true. However, due to the absence of past and future phenomena now, one acknowledges the acquisition of self as merely a name in this sense, that at present ‘the past is empty, the future is empty.’

439-443. Saṃsanditunti samānetuṃ. Gavāti gāvito. Tatthāti khīrādīsu pañcagorasesu. Yasmiṃ samaye khīraṃ hotīti yasmiṃ kāle bhūtupādāyasaññitaṃ upādānavisesaṃ upādāya khīrapaññatti hoti. Na tasmiṃ…pe… gacchati khīrapaññattiupādānassa bhūtupādāyarūpassa dadhiādipaññattiyā anupādānato. Paṭiniyatavatthukā hi etā lokasamaññā. Tenāha ‘‘ye dhamme upādāyā’’tiādi. Saṅkhāyati kathīyati etāyāti saṅkhā. Attaṃ nīharitvā uccanti vadanti etāyāti nirutti. Taṃ tadatthaṃ namanti sattā etenāti nāmaṃ, tathā voharanti etenāti [Pg.398] vohāro, paññattiyeva. ‘‘Yasmiṃ samaye’’tiādinā khīre vuttanayaṃ dadhiādīsupi ‘‘esa nayo sabbatthā’’ti atidisati.

‘To compare’ means to bring together. ‘From a cow’ means from a cow. ‘Therein’ means among the five cow-products, beginning with milk. ‘At the time when there is milk’ means: at the time when the concept ‘milk’ arises depending on a particular basis of clinging, designated as primary elements and derived matter. At that time, it does not go to the reckoning, the expression, the name, or the convention as ‘curds’ or as any of the others, such as fresh butter, because the primary elements and derived matter which are the basis for the concept ‘milk’ are not the basis for the concept of ‘curds,’ etc. Indeed, these worldly conventions have distinct bases. Therefore, the commentator said, ‘depending on which phenomena,’ etc. Saṅkhā is that by which one reckons or speaks. Nirutti is that by which they speak, having extracted the meaning. Nāma is that by which beings incline towards this or that meaning. Vohāra is that by which they express it thus. It is just a concept. By ‘at whatever time,’ etc., he points out that the method stated for milk applies also to curds and so forth, with ‘this is the method everywhere.’

Samanujānanamattakānīti ‘‘idaṃ khīraṃ, idaṃ dadhī’’tiādinā tādisesu bhūtupādāyarūpavisesesu loke paramparāgataṃ paññattiṃ appaṭikkhipitvā samanujānanaṃ viya paccayavisesavisiṭṭhaṃ rūpādikhandhasamūhaṃ upādāya ‘‘oḷāriko attapaṭilābho’’ti ca ‘‘manomayo attapaṭilābho’’ti ca ‘‘arūpo attapaṭilābho’’ti ca tathā tathā samanujānanamattakāni, na ca tabbinimutto upādānato añño koci paramatthato atthīti vuttaṃ hoti. Niruttimattakānīti saddaniruttiyā gahaṇūpāyamattakāni. ‘‘Satto phasso’’tiādinā hi saddaggahaṇuttarakālaṃ tadanuviddhapaṇṇattiggahaṇamukheneva tadatthāvabodho. Tathā cāhu –

‘Mere thorough approvals’ means: just as one, without rejecting the designation passed down through succession in the world regarding specific instances of primary and derived material form—such as ‘this is milk, this is curd’—approves of it, so too, depending on the group of aggregates beginning with form, which is distinguished by specific conditions, there are, in such and such ways, ‘mere thorough approvals’ such as ‘the coarse acquisition of individuality,’ ‘the mind-made acquisition of individuality,’ and ‘the formless acquisition of individuality.’ And it is meant that, apart from that group of aggregates, there is no other thing whatsoever that exists in an ultimate sense, separate from that grasping. ‘Mere expressions’ means they are merely the means of grasping by way of verbal expression. Indeed, with such as ‘a being,’ ‘contact,’ the understanding of the meaning occurs only by way of grasping the concept penetrated by it, in the time subsequent to the grasping of the sound. And so they said:

‘‘Paṭhamaṃ saddaṃ sotena, tītaṃ dutiyacetasā;

Nāmaṃ tatiyacittena, atthaṃ catutthacetasā’’ti. (maṇisāramañjusāṭīkāyaṃ paccayasaṅgahavibhāgepi);

“Firstly, the sound by the ear; the past sound by a second mind; the name by a third mind; the meaning by a fourth mind.”

Vacanapathamattakānīti tasseva vevacanaṃ. Niruttiyeva hi aññesampi diṭṭhānugatimāpajjantānaṃ kāraṇaṭṭhena vacanapatho. Vohāramattakānīti tathā tathā vohāramattakāni. Nāmapaṇṇattimattakānīti tasseva pariyāyo, taṃtaṃnāmapaññāpanamattakānīti attho. Sabbametanti ‘‘attapaṭilābho’’ti vā ‘‘satto’’ti vā ‘‘poso’’ti vā sabbametaṃ vohāramattakaṃ. Kasmāti ce, paramatthato anupalabbhanatoti dassetuṃ ‘‘yasmā’’tiādi vuttaṃ. Suññoti paramatthato vivitto.

‘Mere paths of speech’ is a synonym for that very term, ‘mere expressions.’ Indeed, expression itself is the ‘path of speech’ in the sense of being the cause for others who are following a certain view. ‘Mere conventional usages’ means merely conventional usages in such and such ways. ‘Mere name-concepts’ is a synonym for that very term, meaning merely designating such and such names. ‘All this’ means: all this—whether ‘acquisition of individuality,’ or ‘a being,’ or ‘a person’—is merely a conventional usage. If asked, ‘Why?’, to show that it is because it is not found in an ultimate sense, ‘yasmā,’ etc., was said. ‘Empty’ means devoid of the ultimate.

Yajjevaṃ kasmā cesā buddhehipi vuccatīti codanaṃ sodhento ‘‘buddhānaṃ panā’’tiādimāha. Sammutiyā vohārassa kathanaṃ sammutikathā. Paramatthassa sabhāvadhammassa kathanaṃ paramatthakathā. Paramatthasannissitakathābhāvato aniccādikathāpi ‘‘paramatthakathā’’ti vuttā. Paramatthadhammoyeva hi ‘‘anicco, dukkho’’ti ca vuccati, na sammutidhammo.

While resolving the objection, ‘If it is so, why is this spoken even by the Buddhas?’, the commentator said, ‘But of the Buddhas,’ etc. The teaching of conventional usage is conventional talk. The teaching of the ultimate, of real phenomena, is ultimate talk. Because it is talk based on the ultimate, even talk of impermanence, etc., is called ‘ultimate talk.’ Indeed, it is only an ultimate phenomenon that is called ‘impermanent’ and ‘suffering,’ not a conventional phenomenon.

‘‘Aniccā sabbe saṅkhārā, dukkhānattā ca saṅkhatā;

Nibbānañceva paññatti, anattā iti nicchayā’’ ti. (pari. 257) –

“All formations are impermanent; conditioned things are suffering and not-self. Nibbāna and also concept are, by determination, not-self.”

Vacanato panesa ‘‘anattā’’ti vuccati, khandhādipaññatti pana tajjāpaññatti viya paramatthasannissayā, āsannatarā ca, puggalapaññattiādayo viya na dūre[Pg.399], tasmā khandhādikathāpi ‘‘paramatthakathā’’ti vuttā, khandhādisīsena vā tadupādānasabhāvadhammā eva gahitāti daṭṭhabbaṃ. Nanu ca sabhāvadhammāpi sammutimukheneva desanamārohanti, na paramatthamukhena, tasmā sabbāpi desanā sammutikathāva siyāti? Nayidamevaṃ kathetabbadhammavibhāgena kathāvibhāgassa adhippetattā, na ca saddo kenaci pavattinimittena vinā atthaṃ pakāsetīti.

But by way of speech, this concept is called ‘not-self.’ However, the designation of the aggregates, etc., like a designation based on that ultimate reality, is reliant on the ultimate, and it is much closer, not distant like the designation of a person, etc. Therefore, even talk about the aggregates, etc., is called ‘ultimate talk.’ Or, it should be understood that under the heading of aggregates, etc., only the real phenomena which are its basis of grasping are taken. But is it not so that real phenomena also enter into the teaching only by way of convention, not by way of the ultimate? Therefore, might not all teaching be only conventional talk? This is not so, because the division of talk is intended by the division of the phenomena to be talked about, and a word does not reveal a meaning without some sign for its occurrence.

Kasmā cevaṃ dubbidhā buddhānaṃ kathā pavattatīti anuyogaṃ kāraṇavibhāvanena pariharituṃ ‘‘tattha yo’’tiādi vuttaṃ. Atthaṃ vijānituṃ catusaccaṃ paṭivijjhituṃ vaṭṭato niyyātuṃ arahattasaṅkhātaṃ jayaggāhaṃ gahetuṃ sakkoti. Yasmā paramatthakathāya eva saccasampaṭivedho, ariyasaccakathā ca sikhāppattā desanā, tasmā vineyyapuggalavasena ādito sammutikathaṃ kathentopi bhagavā parato paramatthakathaṃyeva kathetīti āha ‘‘tassā’’tiādi. ‘‘Āditova sammutikathaṃ kathetī’’ti hi vadanto parato paramatthakathampi kathetīti dīpeti, itarattha pana ‘‘āditova kathetī’’ti avadanto sabbatthapīti. ‘‘Tathā’’tiādinā kathādvayakathane pariyāyantaraṃ vibhāveti. Bodhetvāti veneyyajjhāsayānurūpaṃ tathā tathā desetabbamatthaṃ jānāpetvā, iminā pana imamatthaṃ dasseti – katthaci sammutikathāpubbikā paramatthakathā hoti puggalajjhāsayavasena, katthaci paramatthakathāpubbikā sammutikathā, iti vineyyadammakusalassa satthu veneyyajjhāsayavasena tathā tathā desanā pavattatīti. Sabbattha pana bhagavā dhammataṃ avijahanto eva sammutimanuvattati, sammutiṃ apariccajantoyeva dhammataṃ vibhāveti, naṃ tattha abhinivesātidhāvanāni. Vuttañhetaṃ bhagavatā ‘‘janapadaniruttiṃ nābhiniviseyya, samaññaṃ nātidhāveyyā’’ti (dī. ni. ṭī. 1.439-443).

To resolve the inquiry, ‘Why does the talk of the Buddhas proceed in this twofold way?’, by explaining the reason, the commentator said, ‘In that case, whoever,’ etc. One is able to know the meaning, to penetrate the four truths, to escape from the cycle of rebirth, and to grasp the victory called Arahantship. Because the thorough penetration of the truths occurs only through ultimate talk, and the talk on the Noble Truths is the teaching that has reached the pinnacle, therefore, although the Blessed One, according to the disposition of the person to be trained, speaks conventional talk at first, afterwards he speaks only ultimate talk. Thus, the commentator said, ‘Of that,’ etc. For one who says, ‘He speaks conventional talk only at the beginning,’ shows that afterwards he also speaks ultimate talk. But in the other case of ultimate talk, by not saying, ‘He speaks it only at the beginning,’ one shows that he speaks it everywhere. With ‘Thus,’ etc., the commentator explains another method for teaching the two kinds of talk. ‘Having taught’ means: having caused them to know the meaning to be taught in such and such a way, in accordance with the disposition of those to be trained. By this, he shows this meaning: sometimes, according to the disposition of the person, ultimate talk is preceded by conventional talk; sometimes, according to the disposition of the person, conventional talk is preceded by ultimate talk. Thus, for the Teacher who is skilled in training those who can be trained, the teaching proceeds in such and such a way according to their disposition. But everywhere, the Blessed One, without abandoning the true nature of things, conforms to convention; without discarding convention, he explains the true nature of things. For him, there are no attachments or transgressions in that regard. For this was said by the Blessed One: ‘One should not be attached to regional expressions, nor should one transgress common parlance.’

Paṭhamaṃ sammutikathākathanaṃ pana veneyyavasena yebhuyyena buddhānamāciṇṇanti taṃ kāraṇena saddhiṃ dassento ‘‘pakatiyā panā’’tiādimāha. Lūkhākārāti veneyyānamanabhisambujjhanavasena lūkhasadisā. Nanu ca sammuti nāma paramatthato avijjamānattā abhūtā, taṃ kathaṃ buddhā kathentīti vuttaṃ ‘‘sammutikathaṃ kathentāpī’’tiādi. Saccamevāti tathameva[Pg.400]. Sabhāvamevāti sammutibhāvena taṃsabhāvameva. Tenāha ‘‘amusāvā’’ti. Paramatthassa pana saccādibhāve vattabbameva natthi.

However, speaking conventional talk first is, for the most part, the custom of the Buddhas according to the disposition of those to be trained. Showing this custom together with its reason, the commentator said, ‘But by nature,’ etc. ‘Of a coarse nature’ means it is like something coarse, due to the non-comprehension of those to be trained. In response to the objection—‘But is it not so that convention, being non-existent in an ultimate sense, is unreal? Why then do the Buddhas speak it?’—it was said: ‘Even when speaking conventional talk,’ etc. ‘Truly’ means just what is true. ‘Its very nature’ means its very nature in the sense of being a convention. Therefore, he said, ‘not false.’ But regarding the ultimate, there is nothing to be said about its being true and so on.

Ko panimesaṃ sammutiparamatthadhammānaṃ visesoti? Yasmiṃ bhinne, buddhiyā vā avayavavinibbhoge kate na taṃsaññā, so ghaṭapaṭādippabhedo sammuti, tabbipariyāyato paramattho. Na hi kakkhaḷaphusanādisabhāve ayaṃ nayo labbhati. Evaṃ santepi vuttanayena sammuti ca saccasabhāvā evāti āha ‘‘duve saccāni akkhāsī’’tiādi. Tattha duve saccāni akkhāsīti nānādesabhāsākusalo tiṇṇaṃ vedānamatthasaṃvaṇṇanako ācariyo viya nānāvidhasammutiparamatthakusalo bhagavā veneyyajjhāsayānurūpaṃ duveyeva saccāni akkhāsīti attho. Taṃ sarūpato, parimāṇato ca dasseti ‘‘sammutiṃ paramatthañca, tatiyaṃ nūpalabbhatī’’ti iminā. Vadataṃ varoti sabbesaṃ vadantānaṃ varo. Lokasaṅketamattasiddhā sammuti. Paramo uttamo aviparīto yathābhūtasabhāvo paramattho.

Furthermore, what is the distinction between these conventional and ultimate realities? This is the question. When something is broken, or when a division into parts is made by wisdom, that designation no longer exists; that term, with its distinctions such as 'pot' and 'cloth,' is a conventional designation. Conversely to that is the ultimate. Indeed, this method is not obtained in the intrinsic nature of hardness, contact, and so forth. Even so, by the method already stated, conventional designation also has a true nature. Therefore, the commentator said, “He declared two truths,” and so on. Therein, “He declared two truths” means: The Blessed One—skilled in the various conventional designations and ultimate realities, like a teacher skilled in the languages of various regions and an explainer of the meaning of the three Vedas—declared only two truths in accordance with the disposition of those to be trained. This is the meaning. This is shown in terms of its nature and measure by this: “Conventional and ultimate, a third is not found.” ‘The best of speakers’ means the best of all speakers. A conventional designation is that which is established merely by worldly convention. The ultimate is the supreme, highest, undistorted, true nature as it is.

Idāni nesaṃ saccasabhāvaṃ saha kāraṇena dassetuṃ ‘‘saṅketavacana’’nti gāthā vuttā. Yasmā lokasammutikāraṇaṃ, tasmā saṅketavacanaṃ saccaṃ, yasmā ca dhammānaṃ bhūtalakkhaṇaṃ, tasmā paramatthavacanaṃ saccanti yojanā. Lokasammutikāraṇanti hi saṅketavacanassa saccabhāve kāraṇadassanaṃ, lokasiddhā sammuti saṅketavacanassa avisaṃvādanatāya kāraṇanti attho, visaṃvādanābhāvato saṅketavacanaṃ saccanti vuttaṃ hoti. Dhammānaṃ bhūtalakkhaṇanti ca paramatthavacanassa saccabhāve kāraṇadassanaṃ. Sabhāvadhammānaṃ yo bhūto aviparīto sabhāvo, tassa lakkhaṇaṃ aṅganaṃ ñāpananti attho, yāthāvato avisaṃvādanavasena pavattanato paramatthavacanaṃ saccanti adhippāyo. Anaṅgaṇasuttaṭīkāyaṃ pana ācariyeneva nissakkavacanena padamulliṅgetvā ‘‘lokasammutikāraṇāti lokasamaññaṃ nissāya pavattanato. Dhammānanti sabhāvadhammānaṃ. Bhūtakāraṇāti yathābhūtasabhāvaṃ nissāya pavattanato’’ti vuttaṃ.

Now, to show their true nature together with the cause, the verse beginning “A conventional expression” was spoken by the commentator. The connection is as follows: Because it is the cause of worldly conventional designation, the conventional expression is true; and because it is the true characteristic of phenomena, the expression of the ultimate is true. As for “the cause of worldly conventional designation,” this shows the cause for the conventional expression being true. The meaning is that the conventional designation, established in the world, is the cause for the non-deceptiveness of the conventional expression. It is said that the conventional expression is true due to the absence of deception. And the phrase “the true characteristic of phenomena” shows the cause for the expression of the ultimate being true. The meaning is that it is the characteristic, the mark, the making known of whatever true, undistorted nature of intrinsic phenomena there is. The intention is that the expression of the ultimate is true because it is in accordance with reality and because it proceeds by way of non-deception. However, in the Subcommentary to the Anaṅgaṇa Sutta, the commentator himself, having skipped over a word with the ablative case, said: “‘From the cause of worldly conventional designation’ means ‘because it proceeds depending on worldly designation.’ ‘Of phenomena’ means ‘of intrinsic phenomena.’ ‘From the true cause’ means ‘because it proceeds depending on the true nature as it is.’”

Aññattha pana –

Furthermore, elsewhere:

‘‘Tasmā voharakusalassa, lokanāthassa satthuno;

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

a. ni. aṭṭha. 1.170;

itivu. aṭṭha. 24) –

“Therefore, for the Teacher, the Lord of the World, skilled in usage, when using convention, false speech does not arise.”

Ayampi [Pg.401] guṇaparidīpanī gāthā dissati. Tattha tasmāti saccassa duvidhattā, saṅketavacanassa vā saccabhāvato. Sammutiṃ voharantassāti ‘‘puggalo satto’’tiādinā lokasamaññaṃ kathentassa musāvādo nāma na jāyatīti attho. Apica ‘‘aṭṭhahi kāraṇehi bhagavā puggala kathaṃ katheti hirottappadīpanatthaṃ, kammassakatādīpanatthaṃ, paccattapurisakāradīpanatthaṃ, ānantariyadīpanatthaṃ, brahmavihāradīpanatthaṃ, pubbenivāsadīpanatthaṃ, dakkhiṇāvisuddhidīpanatthaṃ, lokasammutiyā appahānatthañcā’’tiādinā (ma. ni. aṭṭha. 1.57; a. ni. aṭṭha. 1.170; itivu. aṭṭha. 24; kathā. anuṭī. 1) tattha tattha vuttakāraṇampi āharitvā idha vattabbaṃ.

This verse that clarifies the virtues also appears. Therein, ‘tasmā’ means: because of the twofold nature of truth, or because of the truthfulness of the conventional expression. ‘When using convention’ means: for one who speaks the worldly designation such as “person” or “being,” what is called false speech does not arise. This is the meaning. Moreover, the reason stated in those various commentaries should also be brought and stated here, such as: “The Blessed One spoke the discourse on the person for eight reasons: to show shame and moral dread, to show ownership of kamma, to show individual human effort, to show the kamma with immediate result, to show the divine abodes, to show the knowledge of past lives, to show the purity of the offering, and for the purpose of not abandoning worldly convention.”

Yadi tathāgato paramatthasaccaṃ sammadeva abhisambujjhitvā ṭhitopi lokasamaññābhūtaṃ sammutisaccaṃ gahetvāva vadati, evañcettha ko lokiyamahājanehi visesoti vuttaṃ ‘‘yāhī’’tiādi, ayaṃ pāḷiyaṃ sambandho. Idaṃ vuttaṃ hoti – lokiyamahājano appahīnaparāmāsattā ‘‘etaṃ mamā’’tiādinā parāmasanto voharati. Tathāgato pana sabbaso pahīnaparāmāsattā aparāmasantova yasmā lokasamaññāhi vinā lokiyo attho lokena dubbiññeyyo, tasmā tāhi taṃ voharati. Tathā voharanto ca attano desanāvilāsena veneyyasatte paramatthasacce patiṭṭhāpetīti. Desanaṃ vinivaṭṭetvāti heṭṭhā vuttāya diṭṭhābhinivesapaṭisaññuttāya vaṭṭakathāya vinivattetvā vivecetvā. Arahattanikūṭena niṭṭhāpesīti ‘‘aparāmasa’’nti iminā padena taṇhāmānaparāmāsappahānakittanena tappahāyakaarahattasaṅkhātanikūṭena desanaṃ pariyosāpesi. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.

If the Tathāgata, even while abiding having perfectly and directly awakened to the ultimate truth, speaks by taking up the conventional truth that has become a worldly designation, then in this case, what is the difference from the great mass of worldly people? Because this can be asked, it was said, “yāhi,” and so on. This is the connection in the Pāḷi. This is what is meant: The great mass of worldly people, because of having grasping that is not yet abandoned, speak while misapprehending with notions like, “This is mine.” But the Tathāgata, because of having completely abandoned all grasping, speaks without misapprehending. Because without worldly designations the worldly meaning is difficult for the world to understand, he therefore speaks of it with those designations. And while speaking thus, with the grace of his own teaching, he establishes the beings to be trained in the ultimate truth. “Having turned the teaching away” means having turned it away from and separated it from the discourse on the round of existence connected with adherence to wrong views, which was mentioned below. “He concluded with the pinnacle of Arahantship” means that with this Pāḷi word “aparāmasa,” by proclaiming the abandonment of craving, conceit, and grasping, he brought the teaching to a conclusion with the pinnacle called Arahantship, which abandons them. Whatever word herein was not analyzed by me in terms of its meaning, that word is easy to understand.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā poṭṭhapādasuttavaṇṇanāya līnatthapakāsanā.

Thus, in the Līnatthapakāsanī named Sādhuvilāsinī—a subcommentary on the Sumaṅgalavilāsinī, the commentary to the Dīgha Nikāya, which clarifies the meaning that is extremely subtle, profound, and difficult to penetrate, and which generates the quality of expertise in wisdom that is very pure and extensive—the elucidation of hidden meanings of the commentary on the Poṭṭhapāda Sutta.

Poṭṭhapādasuttavaṇṇanā niṭṭhitā.

The commentary on the Poṭṭhapāda Sutta is finished.

10. Subhasuttavaṇṇanā

10. The Commentary on the Subha Sutta

Subhamāṇavakavatthuvaṇṇanā

The Commentary on the Story of the Young Man Subha

444. Evaṃ [Pg.402] poṭṭhapādasuttaṃ saṃvaṇṇetvā idāni subhasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, poṭṭhapādasuttassānantaraṃ saṅgītassa suttassa subhasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… sāvatthiyanti subhasutta’’nti āha. Anunāsikalopena ‘‘acira parinibbute’’ti vuttanti dasseti ‘‘aciraṃ parinibbute’’ti iminā yathā poṭṭhapādasutte ‘‘appāṭihīraka taṃ bhāsitaṃ sampajjatī’’ti, aciraṃ parinibbutassa assāti vā aciraparinibbuto yathā ‘‘acirapakkanto, māsajāto’’ti. Atthamattaṃ pana dassetuṃ evaṃ vuttaṃ. Aciraparinibbuteti ca satthu parinibbutabhāvassa cirakālatāpaṭikkhepena āsannatāmattaṃ dassitaṃ, kālaparicchedo pana na dassitoti taṃ dassento ‘‘parinibbānato’’tiādimāha. Visākhapuṇṇamito uddhaṃ yāva jeṭṭhapuṇṇamī, tāva kālaṃ sandhāya ‘‘māsamatte’’ti vuttaṃ. Mattasaddena pana tassa kālassa kiñci asampuṇṇataṃ joteti. Tudisaññito gāmo nivāso etassāti todeyyo. Taṃ panesa yasmā soṇadaṇḍo (dī. ni. 1.300) viya campaṃ, kūṭadanto (dī. ni. 1.323) viya ca khāṇumataṃ ajjhāvasati, tasmā vuttaṃ ‘‘tassa adhipatittā’’ti, issarabhāvatoti attho. Ayampi hi rañño pasenadikosalassa purohitabrāhmaṇo. Puttampi āhāti subhaṃ māṇavampi ovadanto āha.

444. Having thus explained the Poṭṭhapāda Sutta, now, wishing to explain the Subha Sutta, in order to clarify that the opportunity for explanation has been reached in due order, or to make known that the sutta recited immediately after the Poṭṭhapāda Sutta is the Subha Sutta, the commentator says: 'Thus have I heard... at Sāvatthī—the Subha Sutta.' By this phrase 'aciraṃ parinibbute,' he shows that 'aciraparinibbute' was stated with the elision of the nasal, just as in the Poṭṭhapāda Sutta there is the phrase 'appāṭihīrakataṃ bhāsitaṃ sampajjatī.' Or, because for him who has attained parinibbāna there is 'not long', he is 'aciraparinibbuto' (one who has recently attained parinibbāna), just like 'acirapakkanto' (recently departed) and 'māsajāto' (one month old). But this was said just to show the meaning. And by 'aciraparinibbute,' only the nearness of the Teacher's attainment of parinibbāna is shown by rejecting that it was a long time ago, but the specific period of time is not shown. Showing that, he says 'parinibbānato,' and so on. 'Māsamatte' (about a month) was said referring to the period from the full moon of Visākha up to the full moon of Jeṭṭha. But by the word 'matta,' some incompleteness of that period is indicated. His residence is a village known as Tudi, thus he is Todeyya. And because he governs that village just as Soṇadaṇḍa governs Campā and Kūṭadanta governs Khāṇumata, it was said 'because of his lordship over it,' meaning because of his state of being a ruler. For he was also the chaplain brahmin of King Pasenadi of Kosala. 'He also spoke to his son' means he spoke while wishing to advise Subha the young man.

Añjanānanti akkhiañjanatthāya ghaṃsitaañjanānaṃ. Vammikānanti kimisamāhaṭavammikānaṃ sañcayaṃ disvāti sambandho. Madhūnanti makkhikamadhūnaṃ. Samāhāranti makarandasannicayaṃ. Paṇḍito gharamāvaseti yasmā appatarappatarepi gayhamāne bhogā khīyanti, appatarappatarepi ca sañciyamāne vaḍḍhanti, tasmā yathāvuttamupamattayaṃ paññāya disvā viññujātiko kiñcipi vayamakatvā āyameva uppādento gharevase gharāvāsamanutiṭṭheyyāti lobhādesitapaṭipattiṃ upadisati.

'Of ointments' means of ointments ground for application to the eyes. 'Of anthills' means of anthills gathered by insects; the connection is 'having seen the accumulation.' 'Of honeys' means of the honey of bees. 'A collection' means a gradual accumulation of nectar. 'A wise person should dwell at home' means: because wealth diminishes even when taken little by little, and increases when accumulated little by little, therefore, having seen with wisdom the triad of similes as stated, a discerning person, without causing any loss and only generating income, should dwell at home and maintain the household life. Thus, he instructs the practice that is taught out of greed.

Adānameva sikkhāpetvā sikkhāpanahetu lobhābhibhūtatāya tasmiṃyeva ghare sunakho hutvā nibbatti. Lobhavasikassa hi duggati pāṭikaṅkhā[Pg.403], ‘‘janavasabho nāma yakkho hutvā nibbattī’’ti (dī. ni. aṭṭha. 1.150) ettha vuttanayena attho veditabbo. Pubbaparicayena ativiya piyāyati. Vuttañhi ‘‘pubbeva sannivāsenā’’tiādi (jā. 1.2.174). Nikkhanteti kenacideva karaṇīyena bahi niggate. Subhaṃ māṇavaṃ anuggaṇhitukāmo ekakova bhagavā piṇḍāya pāvisi. Bhukkāranti ‘‘bhu bhū’’ti sunakhasaddakaraṇaṃ. ‘‘Bho bho’’ti brāhmaṇasamudācārena paribhavitvā paribhavanahetu. ‘‘Bhovādi nāma so hoti, sace hoti sakiñcano’’ti (dha. pa. 396; su. ni. 625) hi vuttaṃ. Nanu ca heṭṭhā ‘‘adānameva sikkhāpetvā sunakho hutvā nibbatto’’ti āha, kasmā panettha ‘‘pubbepi maṃ ‘bho bho’ti paribhavitvā sunakho jāto’’ti vadatīti? Tathā nibbattiyā tadubhayasādhāraṇaphalattā. Ānisaṃsaphalañhi sādhāraṇakammenapi jātaṃ, na vipākaphalaṃ viya ekakammenevāti daṭṭhabbaṃ. Avīciṃ gamissasi katokāsassa kammassa paṭibāhitumasakkuṇeyyabhāvato. ‘‘Jānāti maṃ samaṇo gotamo’’ti vippaṭisārī hutvā. Uddhanantareti cullikantare. Nanti sunakhaṃ.

Having taught only non-giving, and due to being overcome by greed which was the cause of that teaching, he was reborn as a dog in that very house. For one under the sway of greed, a bad destination is to be expected; the meaning should be understood according to the method stated in the passage: 'He was reborn as a yakkha named Janavasabha.' Through previous familiarity, he became extremely dear. For it is said: 'Through previous association,' and so on. 'When he had gone out' means when he had gone outside for some business. Wishing to support the young man Subha, the Blessed One entered for alms alone. 'Barking' means making the dog-sound 'bhu bhu.' Because of disparaging him with 'bho bho,' according to the brahmin's manner of address. For it is said: 'He is called a 'bhovādi' if he has impediments.' But did he not say earlier, 'Having taught only non-giving, he was reborn as a dog'? Why then does he say here, 'Having disparaged me with 'bho bho' in a previous life, he was born as a dog'? Because that rebirth has a result common to both. For a beneficial result is also born from a common action, not from a single action alone like a resultant fruit; this should be understood. 'You will go to Avīci,' because of the inability to obstruct a kamma for which an opportunity has been made. 'The ascetic Gotama knows me'—thus he became remorseful. 'Between the hearths' means in the space between the cooking stoves. 'Naṃ' refers to the dog.

Taṃ pavattinti bhagavatā yathāvuttakāraṇaṃ. Brāhmaṇacārittassa aparihāpitataṃ sandhāya, tathā pitaraṃ ukkaṃsento ‘‘brahmaloke nibbatto’’ti āha. Mukhāruḷhanti sayaṃpaṭibhānavasena mukhamāruḷhaṃ. Taṃ pavattiṃ pucchīti ‘‘sutametaṃ bho gotama mayhaṃ pitā sunakho hutvā nibbatto’’ti tumhehi vuttaṃ, ‘‘kimidaṃ saccaṃ vā asaccaṃ vā’’ti pucchi. Tatheva vatvāti yathā pubbe sunakhassa vuttaṃ, tatheva vatvā. Avisaṃvādanatthanti saccāpanatthaṃ, ‘‘todeyyabrāhmaṇo sunakho hutvā nibbatto’’ti vacanassa avisaṃvādanena attano avisaṃvādibhāvadassanatthanti vuttaṃ hoti. Appodakanti appakena udakena sampāditaṃ. Madhupāyāsanti sādurasaṃ, madhuyojitaṃ vā pāyāsaṃ. Tathā akāsi, yathā bhagavatā vuttaṃ. ‘‘Sabbaṃ dassesīti buddhānubhāvena so sunakho taṃ sabbaṃ netvā dassesi, na jātissaratāya. Bhagavantaṃ disvā bhukkaraṇaṃ pana purimajātisiddhavāsanāvasenā’’ti (dī. ni. ṭī. 1.444) evaṃ ācariyena vuttaṃ. Uparipaṇṇāsake pana cūḷakammavibhaṅgasuttaṭṭhakathāyaṃ ‘‘sunakho ‘ñātomhi iminā’ti roditvā ‘huṃ [Pg.404] hu’nti karonto dhananidhānaṭṭhānaṃ gantvā pādena pathaviṃ khaṇitvā saññaṃ adāsī’’ti (ma. ni. aṭṭha. 3.289) jātissarākāramāha, vīmaṃsitvā gahetabbaṃ.

'That event' means the reason as stated by the Blessed One. Referring to the non-abandonment of the brahmin's conduct, and thus wishing to exalt his father, the young man Subha said, 'He was reborn in the Brahma-world.' 'Arisen to the mouth' means what arose in his mouth by the power of his own ready wit. 'He asked about that event' means he asked: 'Venerable Gotama, I have heard this said by you, that my father was reborn as a dog. Is this true or is it false?' 'Having spoken in the same way' means having spoken in just the same way as he had spoken to the dog before. 'For the purpose of non-contradiction' means for the purpose of establishing the truth; that is to say, for the purpose of showing his own nature of speaking without contradiction by not contradicting the statement, 'The brahmin Todeyya was reborn as a dog.' 'With little water' means prepared with a small amount of water. 'Honey-porridge' means rice porridge with a sweet taste, or rice porridge mixed with honey. He did just as the Blessed One said. 'He showed everything' means that by the Buddha's power, that dog brought and showed all that wealth, not through recollection of a past life. But its barking upon seeing the Blessed One was due to the power of latent tendencies established in a previous birth; thus it was said by the commentator. However, in the Uparipaṇṇāsaka, in the commentary on the Cūḷakammavibhaṅga Sutta, it states the manner of one who recollects past lives: 'The dog, thinking, "I am known by this one," wept, and making "huṃ huṃ" sounds, went to the place where the treasure was hidden, scratched the earth with its paw, and gave a sign.' This should be accepted after investigation.

‘‘Bhavapaṭicchannaṃ nāma evarūpaṃ sunakhapaṭisandhiantaraṃ pākaṭaṃ samaṇassa gotamassa, addhā esa sabbaññū’’ti bhagavati pasannacitto. Aṅgavijjāpāṭhako kiresa. Tenassa etadahosi ‘‘imaṃ dhammapaṇṇākāraṃ katvā samaṇaṃ gotamaṃ pañhaṃ pucchissāmī’’ti, tato so cuddasa pañhe abhisaṅkharitvā bhagavantaṃ pucchi. Tena vuttaṃ ‘‘cuddasa pañhe pucchitvā’’ti. Tattha cuddasa pañheti ‘‘dissanti hi bho gotama manussā appāyukā, dissanti dīghāyukā. Dissanti bavhābādhā, appābādhā. Dubbaṇṇā, vaṇṇavanto. Appesakkhā, mahesakkhā. Appabhogā, mahābhogā. Nīcakulīnā, uccākulīnā. Dissanti duppaññā, dissanti paññavanto. Ko nu kho bho gotama hetu ko paccayo, yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnapaṇītatā’’ti (ma. ni. 3.289) ime cūḷakammavibhaṅgasutte āgate cuddasa pañhe. ‘‘Kammassakā māṇava sattā kammadāyādā’’tiādinā (ma. ni. 3.289) saṅkhepato, vitthārato ca vissajjanapariyosāne bhagavantaṃ saraṇaṃ gato. Aṅgasubhatāya ‘‘subho’’ tissa nāmaṃ. Māṇavoti pana mahallakakālepi taruṇavohārena naṃ voharati. Attano bhogagāmatoti tudigāmato āgantvā taṅkhaṇikaṃ vasati. Teneva pāḷiyaṃ ‘‘kenacideva karaṇīyenā’’ti vuttaṃ.

“Such a particular rebirth as a dog, concealed by another existence, is evident to the ascetic Gotama; surely, he is omniscient.” Thus, with a mind of faith in the Blessed One, he, who was reportedly skilled in the Aṅga-knowledge, thought: “Having prepared this gift of the Dhamma, I shall ask the ascetic Gotama a question.” Then, having formulated fourteen questions, he asked the Blessed One. Therefore, it was said, “having asked fourteen questions.” Therein, the fourteen questions are: “Indeed, Master Gotama, some human beings are seen to be short-lived, and some are seen to be long-lived. Some are seen to have many illnesses, and some have few illnesses. Some are ugly, and some are beautiful. Some have little influence, and some have great influence. Some have few possessions, and some have great possessions. Some are of low-born families, and some are of high-born families. Some are seen to be of little wisdom, and some are seen to be of great wisdom. What, Master Gotama, is the cause, what is the condition, whereby among human beings themselves, being human, inferiority and superiority are seen?” These are the fourteen questions that appear in the Cūḷakammavibhaṅga Sutta. At the conclusion of the answer, given both in brief and in detail, beginning with, “Beings, young man, are owners of their kamma, heirs to their kamma,” he went for refuge to the Blessed One. Due to the beauty of his limbs, his name was “Subha.” But he is addressed as “young man” (māṇava) with a youthful designation even in his old age. As for “from his own village of enjoyment,” it means that having come from the village of Tudi, he was staying there for that moment. That is why it is said in the Pāḷi text, “on some business or other.”

445. ‘‘Ekā ca me kaṅkhā atthī’’ti iminā upari pucchiyamānassa pañhassa pageva tena abhisaṅkhatabhāvaṃ dasseti. Māṇavakanti khuddakamāṇavaṃ ‘‘ekaputtako, (ma. ni. 2.296, 353; pārā. 26) piyaputtako’’tiādīsu viya ka-saddassa khuddakatthe pavattanato. Visabhāgavedanāti dukkhavedanā. Sā hi kusalakammanibbatte attabhāve uppajjanakasukhavedanāpaṭipakkhabhāvato ‘‘visabhāgavedanā’’ti ca kāyaṃ gāḷhā hutvā bādhanato pīḷanato ‘‘ābādho’’ti ca vuccati. Kīdisā pana sāti āha ‘‘yā ekadese’’tiādi. Ekadese uppajjitvāti sarīrekadese uṭṭhahitvāpi aparivattibhāvakaraṇato ayapaṭṭena ābandhitvā viya gaṇhāti, iminā balavarogo ābādho nāmāti dasseti. Kicchajīvitakaroti asukhajīvitāvaho, iminā dubbalo appamattako rogo ātaṅko nāmāti dasseti. Uṭṭhānanti sayananisajjādito [Pg.405] uṭṭhahanaṃ, tena yathā tathā aparāparaṃ sarīrassa parivattanaṃ vadati. Garukanti bhāriyaṃ akiccasiddhikaṃ. Gilānasseva kāye balaṃ na hotīti sambandho. Lahuṭṭhānena cettha gelaññābhāvo pucchito. Heṭṭhā catūhi padehi aphāsuvihārābhāvaṃ pucchitvāpi idāni puna phāsuvihārabhāvaṃ pucchati, tena saviseso ettha phāsuvihāro pucchitoti viññāyati. Asatipi hi atisayatthajotane sadde atthāpattito atisayattho labbhateva yathā ‘‘abhirūpassa kaññā dātabbā’’ti. Tenāha ‘‘gamanaṭṭhānā’’tiādi. Purimaṃ āṇāpanavacanaṃ, idaṃ pana pucchitabbākāradassananti ayamimesaṃ visesoti dasseti ‘‘athassā’’tiādinā.

445. By saying, “And I have one doubt,” he shows that the question to be asked later had already been formulated by him beforehand. “Māṇavaka” means a young boy; this is because the suffix “ka” is used in the sense of “small,” as in “an only son” (ekaputtako) and “a beloved son” (piyaputtako). “Discordant feeling” (visabhāgavedanā) means painful feeling. For, in an existence produced by wholesome kamma, it is called “discordant feeling” because of its opposition to the pleasant feeling that arises, and it is called “affliction” (ābādha) because, having become severe, it oppresses and torments the body. But what is it like? The commentator says, “that which in one part,” and so on. “Arising in one part” means that even though it arises in one part of the body, because it causes an inability to move, it grips one as if bound by an iron plate. By this, he shows that a strong illness is called an “affliction.” “It makes living difficult” means it brings an uncomfortable life. By this, he shows that a weak, minor illness is called a “disease” (ātaṅka). “Rising” is getting up from lying, sitting, and so on; by this, he speaks of the repeated turning of the body this way and that. “Burdensome” means heavy, not accomplishing one's purpose. The connection is: “there is no strength in the body of a sick person.” And here, by “ease of rising,” the absence of illness is asked. Having previously asked about the absence of uncomfortable living with four terms, he now again asks about the presence of comfortable living. Therefore, it is understood that a special kind of comfortable living is being asked about here. For even when there is no word indicating a superlative meaning, a superlative meaning is indeed obtained through implication, as in “a girl should be given to a very handsome man.” Therefore, the commentator said, “for going and standing,” and so on. The former was a word of command, but this shows the manner of what is to be asked—this is their difference. This meaning he shows by “then for him,” and so on.

447. Kālo nāma upasaṅkamanassa yuttapattakālo, samayo nāma tasseva paccayasāmaggī, atthato panesa tajjaṃ sarīrabalañceva tappaccayaparissayābhāvo ca. Upādānaṃ nāma ñāṇena tesaṃ gahaṇaṃ sallakkhaṇanti āha ‘‘paññāyā’’tiādi. ‘‘Sve gamanakālo bhavissatī’’ti iminā kālaṃ, ‘‘kāye’’tiādinā samayañca sarūpato dasseti. Pharissatīti pharaṇavasena ṭhassati.

447. “Time” (kāla) means the suitable and arrived time for approaching. “Occasion” (samaya) means the concurrence of conditions for that very thing. In meaning, however, this occasion is the bodily strength suitable for that undertaking and the absence of dangers on account of that condition. “Grasping” (upādāna) is the taking up and discerning of these with wisdom; therefore, the commentator said, “with wisdom,” and so on. By “Tomorrow will be the time for going,” he shows the time. By “in the body,” and so on, he shows the occasion in its own nature. “It will pervade” means it will remain by way of pervading.

448. Cetiyaraṭṭheti cetiraṭṭhe. Ya-kārena hi padaṃ vaḍḍhetvā evaṃ vuttaṃ. ‘‘Cetiraṭṭhato aññaṃ visuṃyevekaṃ raṭṭha’’ntipi vadanti. ‘‘Yasmā maraṇaṃ nāma tādisānaṃ dasabalānaṃ rogavaseneva hoti, tasmā yena rogena taṃ jātaṃ, tassa sarūpapucchā, kāraṇapucchā, maraṇahetukacittasantāpapucchā, tassa ca santāpassa sabbalokasādhāraṇatā, tathā maraṇassa ca appaṭikaraṇatā’’ti evamādinā maraṇapaṭisaññuttaṃ sammodanīyaṃ kathaṃ kathesīti dassetuṃ ‘‘bho ānandā’’tiādi vuttaṃ. ‘‘Ko nāmā’’tiādinā hi rogaṃ pucchati, ‘‘kiṃ bhagavā paribhuñjī’’ti iminā kāraṇaṃ, ‘‘apicā’’tiādinā cittasantāpaṃ, ‘‘satthā nāmā’’tiādinā tassa sabbalokasādhāraṇataṃ, ‘‘ekā dānī’’tiādinā maraṇassa appaṭikaraṇataṃ dassetīti daṭṭhabbaṃ. Mahājānīti mahāhāni. Yatrāti yena kāraṇena parinibbuto, tena ko dāni añño maraṇā muccissatītiādinā yojetabbaṃ. Idānīti ca attano manasikāraṃ pati vohāramattena vuttaṃ. Lajjissatīti lajjā viya bhavissati, vijjissatīti attho[Pg.406]. Pītabhesajjānurūpaṃ āhārabhojanaṃ porāṇāciṇṇanti āha ‘‘pīta…pe… datvā’’ti.

448. “In the Cetiya country” means in the Ceti country. For it is said thus by expanding the word with the letter 'ya'. Some also say, “It is another, separate country apart from the Ceti country.” To show that he spoke a congenial discourse connected with death, the commentator said, “Friend Ānanda,” and so on, thereby introducing such topics as: “Since death for such a one endowed with the ten powers occurs only by way of illness, therefore there was a question about the nature of the illness by which that death occurred, a question about its cause, a question about the mental anguish caused by death, the universality of that anguish to all the world, and also the incurability of death.” It should be understood that with “What is it called?” and so on, he asks about the illness; with “What did the Blessed One consume?” he asks about the cause; with “Moreover,” and so on, he asks about the mental anguish; with “A Teacher, indeed,” and so on, he shows its universality to all the world; and with “Now who?” and so on, he shows the incurability of death. “Great loss” (mahājāni) means great misfortune (mahāhāni). As for “wherein” (yatra), it should be connected thus: “By which reason the Blessed One has attained Parinibbāna, for that reason, who else now will be freed from death?” And “now” (idāni) is said merely as a conventional expression referring to his own reflection. “Will it be ashamed?” means will it be as if ashamed; the meaning is, “will it be pierced?” Because “Food and drink suitable for the purgative medicine that has been drunk is the ancient practice,” the commentator said, “Having drunk… having given.”

Hutvāti pāṭhaseso santikāvacarabhāvassa visesanato. Māro pāpimā viya na randhagavesī, uttaramāṇavo viya ca na vīmaṃsanādhippāyo, api tu khalu upaṭṭhāko hutvā santikāvacaroti hi viseseti. Na randhagavesīti na chiddagavesī. Yesu dhammesūti vimokkhupāyesu niyyānikadhammesu. Dharantīti adhunā tiṭṭhanti, pavattantīti attho.

`Hutvā` is the remainder of the text, because it is a qualifier of the state of being one who frequents the vicinity. Indeed, it specifies that he is not a fault-finder like Māra the evil one, nor is he one with the intention to investigate like the young man Uttara, but rather, having become an attendant, he is one who frequents the vicinity. 'Not a fault-finder' means not a seeker of flaws. 'In which principles' means in the principles that are the means for liberation, the principles leading out. The meaning of 'They uphold' is: they presently stand, they proceed.

449. Atthato payuttatāya saddapayogassa saddapabandhalakkhaṇāni tīṇi piṭakāni tadatthabhūtehi sīlādīhi tīhi dhammakkhandhehi saṅgayhantīti vuttaṃ ‘‘tīṇi piṭakāni tīhi khandhehi saṅgahetvā’’ti. Saṅkhittena kathitanti ‘‘tiṇṇaṃ kho māṇava khandhāna’’nti evaṃ gaṇanato, sāmaññato ca saṅkhepeneva kathitaṃ. ‘‘Katamesaṃ tiṇṇa’’nti ayaṃ adiṭṭhajotanāpucchāyeva, na kathetukamyatāpucchā. Māṇavasseva hi ayaṃ pucchā, na therassāti āha ‘‘māṇavo’’tiādi. Aññattha pana īdisesu ṭhānesu kathetukamyatāpucchāyeva dissati, na adiṭṭhajotanāpucchā. Idha pana aṭṭhakathāyaṃ evaṃ vuttaṃ, tadetaṃ aṭṭhakathāpamāṇato paccetabbaṃ. Tadā pavattamānañhi paccakkhaṃ katvā aṭṭhakathampi saṅgahamāropiṃsu. Kathetukamyatāpucchābhāve panassa therasseva vacanatā siyā.

449. Because the three Piṭakas—characterized by the arrangement of words due to the application of words being connected with meaning—are encompassed by the three aggregates of Dhamma, beginning with virtue, which constitute their meaning, it was said by the teacher: 'having encompassed the three Piṭakas by the three aggregates.' 'Briefly stated' means it was taught briefly, both by way of enumeration and in a general way, thus: 'Of the three aggregates, O young man.' This question, 'Which three?' is only a question to illuminate what has not been seen, not a question from a desire to speak. Indeed, this is the young man's question, not the Elder's; therefore, he said 'young man,' etc. Elsewhere, however, in such instances, it is a question from a desire to speak that is seen, not a question to illuminate what has not been seen. Here, however, it is stated thus in the commentary, and this should be accepted on the authority of the commentary. For, having directly witnessed what was occurring at that time, they also included the commentary in the compilation. However, in the absence of a question from a desire to speak, it would be the utterance of the Elder himself.

Sīlakkhandhavaṇṇanā

Explanation of the Aggregate of Virtue

450-453. Sīlakkhandhassāti ettha padatthavipallāsakārī itisaddo lutto, atthaniddeso viya saddaniddeso vā, yathāruto ca itisaddo ādyattho, pakārattho vā, tena ‘‘ariyassa samādhikkhandhassa…pe… patiṭṭhapesī’’ti ayaṃ pāṭho gahitoti daṭṭhabbaṃ. Tena vuttaṃ ‘‘tesu dassitesū’’ti, tesu tīsu khandhesu uddesavasena dassitesūti attho. Bhagavatā vuttanayenevāti sāmaññaphalādīsu (dī. ni. 1.194) desitanayeneva, tena imassa suttassa buddhabhāsitabhāvaṃ dassetīti veditabbaṃ. Sāsane na sīlameva sāroti ariyamaggasāre bhagavato sāsane yathādassitaṃ sīlaṃ sāro eva na hoti sāravato mahato rukkhassa papaṭikaṭṭhānikattā[Pg.407]. Aṭṭhānapayutto hi evasaddo yathāṭhāne na yojetabbo. Yajjevaṃ kasmā tamidha gahitanti āha ‘‘kevala’’ntiādi. Jhānādiuttarimanussadhamme adhigantukāmassa adhiṭṭhānamattaṃ tattha appatiṭṭhitassa tesamasambhavato. Vuttañhi ‘‘sīle patiṭṭhāya naro sapañño’’tiādi (saṃ. ni. 1.23, 192; peṭako. 22) atha vā sāsane na sīlameva sāroti kāmañcettha sāsane maggaphalasīlasaṅkhātaṃ lokuttarasīlampi sārameva, tathāpi na sīlakkhandho eva sāro hoti, atha kho samādhikkhandhopi paññākkhandhopi sāro evāti evampettha yathāpayuttena evasaddena attho veditabbo, purimoyeva panattho yuttataro. Tathā hi vuttaṃ ‘‘ito uttarī’’tiādi. Aññampi kattabbanti sesakhandhadvayaṃ.

In 'Sīlakkhandhassa,' the word 'iti,' which causes a reversal of the term's meaning, is elided; or it is like an explanation of the meaning or an explanation of the word. Furthermore, the word 'iti' as heard has the meaning of 'beginning' or 'kind.' By this, it should be understood that this text, '...of the noble aggregate of concentration... established,' is included. Therefore, it is said, 'when those were shown,' meaning: when those three aggregates were shown by way of summary. 'In the very way spoken by the Blessed One' means in the very way taught in the Sāmaññaphala Sutta and other discourses. By this, it should be known that it demonstrates this sutta was spoken by the Buddha. 'In the Dispensation, virtue alone is not the essence' means: in the Blessed One's Dispensation, which has the noble path as its essence, virtue as shown is not the essence, because it stands in the place of the outer bark of a great, essence-bearing tree. Indeed, the word 'eva,' applied in the wrong place, should not be applied in its proper place. If so, why is it taken here? To this, he says 'merely,' etc. For one who desires to attain the higher human states beginning with jhāna, it is merely a foundation, because for one not established in that virtue, their arising is impossible. For it is said: 'A wise person, established in virtue...' etc. Alternatively, regarding 'In the Dispensation, virtue alone is not the essence': although in this Dispensation the supramundane virtue, known as the virtue of the path and fruition, is indeed the essence, nevertheless, the aggregate of virtue alone is not the essence; rather, the aggregate of concentration and the aggregate of wisdom are also the essence. Thus, here the meaning should be understood according to the application of the word 'eva.' However, the former meaning is more suitable. Indeed, for that reason it was said by the teacher, 'beyond this,' etc. 'Something else is to be done' means the remaining two aggregates.

Samādhikkhandhavaṇṇanā

Explanation of the Aggregate of Concentration

454. Kasmā panettha thero samādhikkhandhaṃ puṭṭhopi indriyasaṃvarādike vissajjesi, nanu evaṃ sante aññaṃ puṭṭho aññaṃ byākaronto ambaṃ puṭṭho labujaṃ byākaronto viya hotīti īdisī codanā idha anokāsāti dassento ‘‘kathañca…pe… ārabhī’’ti āha, tenettha indriyasaṃvarādayopi samādhiupakārakataṃ upādāya samādhikkhandhapakkhikabhāvena uddiṭṭhāti dasseti. Ye te indriyasaṃvarādayoti sambandho. Rūpāvacaracatutthajjhānadesanānantaraṃ abhiññādesanāya avasaroti katvā rūpajjhānāneva āgatāni, na arūpajjhānāni. Rūpāvacaracatutthajjhānapādikā hi saparibhaṇḍā chapi abhiññāyo. Yasmā pana lokiyābhiññāyo ijjhamānā aṭṭhasu samāpattīsu cuddasavidhena cittaparidamanena vinā na ijjhanti, tasmā abhiññāsu desiyamānāsu arūpajjhānānipi desitāneva honti nānantarikabhāvato. Tenāha ‘‘ānetvā pana dīpetabbānī’’ti, vuttanayena desitāneva katvā saṃvaṇṇakehi pakāsetabbānīti attho. Aṭṭhakathāyaṃ pana ‘‘catutthajjhānaṃ upasampajja viharatī’’ti imināva arūpajjhānampi saṅgahitanti dassetuṃ ‘‘catutthajjhānena hī’’tiādi vuttaṃ. Catutthajjhānameva hi rūpavirāgabhāvanāvasena pavattaṃ ‘‘arūpajjhāna’’nti vuccati.

454. Furthermore, why did the Elder, though asked here about the aggregate of concentration, answer concerning restraint of the senses and so on? This being so, is it not the case that, being asked about one thing, he answers about another, like one who, being asked about a mango, answers about a breadfruit? To show that such an objection has no opportunity here, the Teacher said, 'And how... he undertook...' By this, he shows that herein, restraint of the senses and so on were pointed out as being on the side of the aggregate of concentration, on account of their being helpful to concentration. The connection should be made thus: 'Those things which are restraint of the senses and so on...' Immediately after the teaching on the fourth jhāna of the form sphere, there is an opportunity for the teaching on the direct knowledges; for this reason, only the form jhānas have come, not the formless jhānas. Indeed, the six direct knowledges, together with their equipment, have the fourth jhāna of the form sphere as their basis. Furthermore, since the mundane direct knowledges, when being accomplished, are not accomplished without the fourteenfold taming of the mind in the eight attainments, therefore, when the direct knowledges are being taught, the formless jhānas are also taught indeed, because of their non-separate nature. Therefore, the Teacher said, 'But they should be brought and explained.' The meaning is this: having been taught indeed in the manner stated, they should be clarified by the commentators. But in the Commentary, to show this meaning that 'by this very passage, "having attained the fourth jhāna, he abides," the formless jhānas are also included,' the Teacher has said, 'For by the fourth jhāna...' and so on. Indeed, it is the fourth jhāna itself, occurring by way of the development of dispassion towards form, that is called 'formless jhāna'.

471-480. Na cittekaggatāmattakenevāti ettha heṭṭhā vuttanayānusārena ṭhānāṭhānapayuttassa evasaddassānurūpamattho veditabbo. Lokiyasamādhikkhandhassa [Pg.408] pana adhippetattā ‘‘na cittekaggatā…pe… atthī’’ti vuttaṃ. Ariyo samādhikkhandhoti ettha hi ariyasaddo suddhamattapariyāyova, na lokuttarapariyāyo. Yathā cettha, tathā ariyo sīlakkhandhoti etthāpi. Itoti paññākkhandhato, so ca ukkaṭṭhato arahattaphalapariyāpanno evāti āha ‘‘arahattapariyosāna’’ntiādi. Lokiyābhiññāpaṭisambhidāhi vināpi hi arahatte adhigate ‘‘nattheva uttarikaraṇīya’’nti sakkā vattuṃ yadatthaṃ bhagavati brahmacariyaṃ vussati, tassa siddhattā. Idha pana lokiyābhiññāyopi āgatāyeva. Sesamettha suviññeyyaṃ.

471-480. Herein, in 'not by mere one-pointedness of mind alone,' the meaning of the word 'eva,' which is applied in appropriate and inappropriate places, should be understood in a suitable way, in accordance with the method stated previously. Furthermore, because the mundane aggregate of concentration is intended, it is said, 'not by one-pointedness of mind... there is.' Indeed, herein, in 'the noble aggregate of concentration,' the word 'ariya' is a synonym for mere purity; it is not a synonym for the supramundane. And as it should be understood here, so too should it be understood in 'the noble aggregate of virtue.' 'Ito' means 'from the aggregate of wisdom,' and that, in its highest sense, is included in the fruition of Arahantship; therefore, the Teacher said, 'culminating in Arahantship,' and so on. Indeed, even without the mundane direct knowledges and analytical knowledges, when Arahantship has been attained, it can be said, 'There is nothing further to be done,' because that for the sake of which the holy life is lived in the presence of the Blessed One has been accomplished. Furthermore, herein, the mundane direct knowledges have also come indeed. The remainder herein is easy to understand.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā subhasuttavaṇṇanāya līnatthapakāsanā.

Thus is completed the Clarification of Hidden Meanings of the Commentary on the Subha Sutta, in the Clarifier of Hidden Meanings named Sādhuvilāsinī, a sub-commentary on the Sumaṅgalavilāsinī, the Commentary on the Dīgha Nikāya—which illuminates the extremely subtle, profound, and hard-to-penetrate meaning, and which generates the competence of very pure and vast wisdom.

Subhasuttavaṇṇanā niṭṭhitā.

The Commentary on the Subha Sutta is completed.

11. Kevaṭṭasuttavaṇṇanā

11. The Commentary on the Kevaṭṭa Sutta

Kevaṭṭagahapatiputtavatthuvaṇṇanā

The Exposition of the Story of Kevaṭṭa, the Householder's Son

481. Evaṃ [Pg.409] subhasuttaṃ saṃvaṇṇetvā idāni kevaṭṭasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, subhasuttassānantaraṃ saṅgītassa suttassa kevaṭṭasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… nāḷandāyanti kevaṭṭasutta’’nti āha. Pāvārikassāti evaṃnāmakassa seṭṭhino. Ambavaneti ambarukkhabahule upavane. Taṃ kira so seṭṭhi bhagavato anucchavikaṃ gandhakuṭiṃ, bhikkhusaṅghassa ca rattiṭṭhānadivāṭṭhānakuṭimaṇḍapādīni sampādetvā pākāraparikkhittaṃ dvārakoṭṭhakasampannaṃ katvā buddhappamukhassa saṅghassa niyyātesi, purimavohārena panesa vihāro ‘‘pāvārikambavana’’ntveva vuccati. ‘‘Kevaṭṭo’’ tidaṃ nāmamattaṃ. ‘‘Kevaṭṭehi saṃrakkhitattā, tesaṃ vā santike sambuddhattā’’ti keci. Gahapatiputtassāti ettha kāmañcesa tadā gahapatiṭṭhāne ṭhito, pitu panassa acirakālakatatāya purimasamaññāya ‘‘gahapatiputto’’tveva voharīyati. Tenāha ‘‘gahapatimahāsālo’’ti, mahāvibhavatāya mahāsāro gahapatīti attho, ra-kārassa pana la-kāraṃ katvā ‘‘mahāsālo’’ti vuttaṃ yathā ‘‘palibuddho’’ti (cūḷani. 15; mi. pa. 6.3.7; jā. aṭṭha. 2.3.102) saddho pasannoti pothujjanikasaddhāvasena ratanattayasaddhāya samannāgato, tatoyeva ratanattayappasanno. Kammakammaphalasaddhāya vā saddho, ratanattayappasādabahulatāya pasanno. Saddhādhikattāyevāti tathācintāya hetuvacanaṃ, saddhādhiko hi ummādappatto viya hoti.

481. Having thus expounded the Subha Sutta, now, wishing to expound the Kevaṭṭa Sutta, in order to show that the opportunity for exposition in due sequence has been attained, or to reveal that the Kevaṭṭa Sutta is the sutta that was recited immediately after the Subha Sutta, the Teacher said: 'Thus have I heard... at Nāḷandā,' which is the Kevaṭṭa Sutta. Pāvārikassa means: of the wealthy man of that name. Ambavane means: in a grove abundant with mango trees. It is said that this wealthy man, having prepared a fragrant hut suitable for the Blessed One, and having constructed places for day and night, huts, pavilions, and so on for the Sangha of bhikkhus, and having made it enclosed by a wall and complete with gatehouses, offered it to the Sangha headed by the Buddha. By a former designation, however, this monastery is called 'Pāvārikambavana'. 'Kevaṭṭa' is merely a name. Some say it is 'because it was protected by fishermen (kevaṭṭehi), or because he prospered in their vicinity.' Regarding gahapatiputtassa (of the householder's son): although he was at that time established in the position of a householder, because his father had not been dead for long, he was referred to by the former designation 'householder's son'. Therefore, the Teacher said 'a householder of great substance' (gahapatimahāsālo); the meaning is a householder with great wealth due to great prosperity. Furthermore, 'mahāsālo' is said by changing the letter 'r' to 'l', as in 'palibuddho'. Saddho pasanno (faithful and confident) means: endowed with faith in the Triple Gem by means of the faith of an ordinary person, and for that very reason is confident in the Triple Gem. Alternatively, he is saddho (faithful) through faith in kamma and its fruit, and pasanno (confident) due to abundant confidence in the Triple Gem. Saddhādhikattāyeva (due to an excess of faith) is a statement of the reason for such thinking, for one with excessive faith is indeed like one who has gone mad.

Samiddhāti sammadeva iddhā, vibhavasampattiyā vepullappattā sampuṇṇā, ākiṇṇā bahū manussā etthāti atthaṃ sandhāya ‘‘aṃsakūṭenā’’tiādi vuttaṃ. ‘‘Ehi tvaṃ bhikkhu anvaddhamāsaṃ, anumāsaṃ, anusaṃvaccharaṃ vā manussānaṃ pasādāya iddhipāṭihāriyaṃ karohī’’ti ekassa bhikkhuno āṇāpanameva samādisanaṃ, taṃ pana tasmiṃ ṭhāne ṭhapanaṃ nāmāti āha ‘‘ṭhānantare ṭhapetū’’ti. Uttarimanussānanti pakatimanussehi uttaritarānaṃ uttamapurisānaṃ buddhādīnaṃ jhāyīnaṃ, ariyānañca. Dhammatoti adhigamadhammato, jhānābhiññāmaggaphaladhammatoti [Pg.410] attho, niddhāraṇe cetaṃ nissakkavacanaṃ. Tato hi iddhipāṭihāriyaṃ niddhāreti. Evaṃ uttarisaddaṃ manussasaddena ekapadaṃ katvā idāni pāṭihāriyasaddena sambajjhitabbaṃ visumeva padaṃ karonto ‘‘dasakusalasaṅkhātato vā’’tiādimāha. Manussadhammatoti pakatimanussadhammato. Pajjalitapadīpoti pajjalantapadīpo. Telasnehanti telasecanaṃ. Rājagahaseṭṭhivatthusminti rājagahaseṭṭhino candanapattadānavatthumhi (cūḷava. 252). Sikkhāpadaṃ paññāpesīti ‘‘na bhikkhave gihīnaṃ uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassetabbaṃ. Yo dasseyya, āpatti dukkaṭassā’’ti (cūḷava. 252) vikubbaniddhipaṭikkhepakaṃ idaṃ sikkhāpadaṃ paññapesi.

Samiddhā means: truly prosperous; complete, having attained abundance through the accomplishment of wealth; and crowded with many people. Intending this meaning, the phrase beginning with 'aṃsakūṭena' was said. The very command to a single bhikkhu, 'Come, bhikkhu, every fortnight, every month, or every year, perform a miracle of psychic power for the confidence of the people,' is samādisanaṃ (directing). Furthermore, that directing is called 'placing in that position'; therefore, he said 'to place in another position' (ṭhānantare ṭhapetū). Uttarimanussānanti means: of those superior to ordinary humans—of supreme persons such as the Buddhas, of those who have attained jhāna, and of the noble ones. Dhammatoti means: from the dhamma of attainment, that is, from the dhamma of jhāna, higher knowledges, path, and fruition. And this is an ablative expression in the sense of specification. For from that, the miracle of psychic power is extracted. Thus, having made 'uttari' and 'manussa' into a single compound word, now, making 'uttari' a separate word to be connected with the word 'pāṭihāriya', he says 'from what is reckoned as the ten wholesome states' and so on. Manussadhammatoti means: from the dhamma of ordinary humans. Pajjalitapadīpoti means: a blazing lamp. Telasnehanti means: the pouring of oil. Rājagahaseṭṭhivatthusminti means: in the story of the Rājagaha merchant's gift of the sandalwood bowl. Sikkhāpadaṃ paññāpesīti means: He laid down this training rule which rejects the miracle of transformation: 'Bhikkhus, a miracle of psychic power that is a state beyond that of humans is not to be displayed to householders. Whoever should display it, commits an offense of wrongdoing.'

482. Guṇasampattito acāvanaṃ sandhāya etaṃ vuttanti dasseti ‘‘na guṇavināsanenā’’ti iminā. Tenāha ‘‘sīlabheda’’ntiādi. Visahanto nāma natthīti nivāritaṭṭhāne ussahanto nāma natthi. Evampi iminā kāraṇantarenāyaṃ ussahantoti dassetuṃ ‘‘ayaṃ panā’’tiādi vuttaṃ. Yasmā vissāsiko, tasmā vissāsaṃ vaḍḍhetvāti yojanā. Vaḍḍhetvāti ca brūhetvā, vibhūtaṃ pākaṭaṃ katvāti attho.

482. With the phrase 'not by the destruction of virtues,' the Teacher shows that this was said with reference to not deviating from the accomplishment of virtues. Therefore, he said 'breaking of virtue,' and so on. 'There is no one who dares' means there is no one who would strive in a prohibited matter. Even so, to show that this person strives for another reason, the phrase beginning with 'But this one' was said. The construction is: because he is intimate, therefore, 'having increased intimacy.' And vaḍḍhetvā means: having increased, having made it manifest and apparent; this is the meaning.

Iddhipāṭihāriyavaṇṇanā

Exposition of the Miracle of Psychic Power

483-4. Ādīnavanti dosaṃ. Kathaṃ tena katā, kattha vā uppannāti āha ‘‘tattha kirā’’tiādi. Ekenāti gandhārena nāma isināva. Evañhi pubbenāparaṃ saṃsandatīti. Gandhārī nāmesā vijjā cūḷagandhārī, mahāgandhārīti duvidhā hoti. Tattha cūḷagandhārī nāma tivassato oraṃ matasattānaṃ upapannaṭṭhānajānanā vijjā. Vaṅgīsavatthu (saṃ. ni. aṭṭha. 1.1.220; a. ni. aṭṭha. 1.1.212) cettha sādhakaṃ. Mahāgandhārī nāma tassa ceva jānanā, taduttari ca iddhividhañāṇakammassa sādhikā vijjā. Yebhuyyena hesā iddhividhañāṇakiccaṃ sādheti. Tassā kira vijjāya sādhako puggalo tādise dese, kāle ca mantaṃ parijappetvā bahudhāpi attānaṃ dasseti, hatthiādīnipi dasseti, adassanīyopi hoti, aggithambhampi karoti, jalathambhampi karoti, ākāsepi attānaṃ dasseti, sabbaṃ indajālasadisaṃ daṭṭhabbaṃ. Aṭṭoti dukkhito bādhito. Tenāha ‘‘pīḷito’’ti.

483-4. `Ādīnavanti` means `dosaṃ`, fault. Because it was asked thus: 'By what reason was it done by that ascetic named Gandhāra? Or in what country did it arise?', the Teacher said the words beginning with 'Tattha kira'. `Ekenāti` means: by the ascetic named Gandhāra indeed. For thus the preceding connects with the succeeding. This knowledge named Gandhārī is of two kinds: Cūḷagandhārī (Minor Gandhārī) and Mahāgandhārī (Major Gandhārī). Among these, the knowledge of knowing the place of rebirth of beings who have died within three years is called Cūḷagandhārī. And here, the story of Vaṅgīsa is the proof. The knowledge that both knows that and, beyond that, accomplishes the work of the knowledge of the kinds of psychic power, is called Mahāgandhārī. Indeed, for the most part, this knowledge accomplishes the task of the knowledge of the kinds of psychic power. It is said that a person who accomplishes that knowledge, in a suitable place and time, having recited the mantra, displays himself in many ways. He also displays elephants and so on; he also becomes invisible; he also performs fire-impenetrability; he also performs water-impenetrability; he also displays himself in the sky. All this should be seen as similar to Indra's net. `Aṭṭoti` means afflicted, oppressed. Therefore, the Teacher said the explanation 'pīḷito' (oppressed).

Ādesanāpāṭihāriyavaṇṇanā

Exposition on the Miracle of Discernment

485. Kāmaṃ [Pg.411] ‘‘cetasika’’nti idaṃ ye cetasi niyuttā cittena sampayuttā, tesaṃ sādhāraṇavacanaṃ, sādhāraṇe pana gahite cittaviseso dassito nāma hoti. Sāmaññajotanā ca visese avatiṭṭhati, tasmā cetasikapadassa yathādhippetamatthaṃ dassento ‘‘somanassadomanassaṃ adhippeta’’nti āha. Somanassaggahaṇena cettha tadekaṭṭhā rāgādayo, saddhādayo ca dhammā dassitā honti, domanassaggahaṇena dosādayo. Vitakkavicārā pana sarūpeneva dassitā. Pi-saddassa vattabbasampiṇḍanattho suviññeyyoti āha ‘‘evaṃ tava mano’’ti, iminā pakārena tava mano pavattoti attho. Kena pakārenāti vuttaṃ ‘‘somanassito vā’’tiādi. ‘‘Evampi te mano’’ti idaṃ somanassitatādimattadassanaṃ, na pana yena somanassito vā domanassito vā, taṃ dassananti taṃ cittaṃ dassetuṃ pāḷiyaṃ ‘‘itipi te citta’’nti vuttaṃ. Itisaddo cettha nidassanattho ‘‘atthīti kho kaccāna ayameko anto’’tiādīsu (saṃ. ni. 2.15; 3.90) viya. Tenāha ‘‘idañcidañca attha’’nti. Pi-saddo idhāpi vuttasampiṇḍanattho. Parassa cintaṃ manati jānāti etāyāti cintāmaṇi na-kārassa ṇa-kāraṃ katvā, sā eva pubbapadamantarena maṇikā. Cintā nāma na cittena vinā bhavatīti āha ‘‘paresaṃ cittaṃ jānātī’’ti. ‘‘Tassā kira vijjāya sādhako puggalo tādise dese, kāle ca mantaṃ parijappitvā yassa cittaṃ jānitukāmo, tassa diṭṭhasutādivisesasañjānanamukhena cittācāraṃ anuminanto kathetī’’ti keci. ‘‘Vācaṃ niccharāpetvā tattha akkharasallakkhaṇavasena kathetī’’ti apare. Sā pana vijjā padakusalajātakena (jā. 1.9.49 ādayo) dīpetabbā.

485. Although this word 'cetasika' is a general term for those dhammas that are yoked to the mind and associated with consciousness, nevertheless, when the general term is taken, a specific aspect of the mind is shown. And a general indication is established in the specific. Therefore, wishing to show the intended meaning of the term 'cetasika', the Teacher said, 'somanassadomanassaṃ adhippetaṃ' (joy and grief are intended). And here, by the taking of 'somanassa', unwholesome states such as lust, etc., and wholesome states such as faith, etc., which are co-nascent with it, are shown. By the taking of 'domanassa', states such as hatred, etc., are shown. However, initial thought and sustained thought are shown by their own nature. The meaning of the particle 'pi' as summarizing what is to be said is easily understood; therefore, the Teacher said, 'evaṃ tava mano' (thus is your mind). The meaning is: 'In this manner, your mind has occurred.' Because of the question, 'In what manner has it occurred?', the words beginning with 'somanassito vā' were spoken by the Teacher. This phrase 'evampi te mano' (thus also is your mind) is a statement showing merely the state of being accompanied by joy, etc., but it is not a statement showing that mind by which one is accompanied by joy or accompanied by grief. To show that mind, in the Pāḷi, 'itipi te cittaṃ' (so also is your consciousness) was spoken by the Blessed One. Here, the word 'iti' has the meaning of indication, like the word 'iti' in passages such as 'atthīti kho kaccāna ayameko anto' ('Existence,' Kaccāna, this is one extreme). Therefore, the Teacher said, 'idañcidañca atthanti' (this and that exists). Here also, the particle 'pi' has the meaning of summarizing what has been said. Because by this knowledge one knows (`manati`) the thought (`cintaṃ`) of another, that knowledge is called Cintāmaṇi, having changed the letter 'na' to 'ṇa'. That very knowledge, omitting the preceding word ('cintā'), is called Maṇikā. Because what is called 'thought' does not occur without the mind, the Teacher said, 'paresaṃ cittaṃ jānāti' (one knows the mind of others). Some say thus: 'It is said that a person who accomplishes that knowledge, in a suitable place and at an auspicious time, having recited the mantra, being desirous of knowing the mind of someone, speaks while inferring the mind's activity primarily through the recognition of specific signs seen, heard, etc., of that person.' Others say thus: 'Having caused speech to be uttered, he speaks by means of discerning the syllables therein.' But that knowledge should be illustrated by the Padakusala Jātaka.

Anusāsanīpāṭihāriyavaṇṇanā

Exposition on the Miracle of Instruction

486. Pavattentāti pavattanakā hutvā, pavattanavasena vitakkethāti vuttaṃ hoti. Evanti hi yathānusiṭṭhāya anusāsaniyā vidhivasena, paṭisedhavasena ca pavattiākāraparāmasanaṃ, sā ca anusāsanī sammāvitakkānaṃ, micchāvitakkānañca pavattiākāradassanavasena tattha ānisaṃsassa, ādīnavassa ca vibhāvanatthaṃ pavattati. Aniccasaññameva, na niccasaññaṃ. Paṭiyogīnivattanatthañhi [Pg.412] eva-kāraggahaṇaṃ. Idhāpi evaṃ-saddassa attho, payojanañca vuttanayeneva veditabbaṃ. Idaṃ-gahaṇepi eseva nayo. Pañcakāmaguṇikarāganti nidassanamattaṃ tadaññarāgassa ceva dosādīnañca pahānassa icchitattā, tappahānassa ca tadaññarāgādikhepanassa upāyabhāvato duṭṭhalohitavimocanassa pubbaduṭṭhamaṃsakhepanūpāyatā viya. Lokuttaradhammamevāti avadhāraṇaṃ paṭipakkhabhāvato sāvajjadhammanivattanaparaṃ daṭṭhabbaṃ tassādhigamūpāyānisaṃsabhūtānaṃ tadaññesaṃ anavajjadhammānaṃ nānantarikabhāvato. Iddhividhaṃ iddhipāṭihāriyanti dasseti iddhiyeva pāṭihāriyanti katvā. Sesapadadvayepi eseva nayo.

486. 'Pavattentāti' means 'being those who cause to occur'; it means 'think by way of causing to occur.' 'Evanti' refers to the consideration of the mode of occurrence according to the instruction, by way of injunction and by way of prohibition. And that instruction occurs for the purpose of clarifying the benefit and the danger in right thoughts and wrong thoughts by showing their mode of occurrence. Give attention only to the perception of impermanence, not to the perception of permanence. Indeed, the taking up of the particle 'eva' is for the purpose of refuting the counterpart. Here too, the meaning and purpose of the word 'evaṃ' should be understood only in the way already stated. In the taking up of 'idaṃ' also, this same method applies. 'Pañcakāmaguṇikarāga' (lust connected with the five strands of sensual pleasure) is merely an illustration, because the abandonment of other lusts as well as hatred and so on is desired, and because its abandonment is a means for the exhaustion of other lusts and so on, just as the releasing of bad blood is a means for the exhaustion of previously corrupted flesh. In 'lokuttaradhammameva,' the emphasis should be seen as being for the purpose of refuting blameworthy states, because of their being the opposite; for other blameless states, which are the means and benefit for its attainment, are not disconnected from it. Because 'psychic power itself is the miracle,' he shows 'iddhividhaṃ iddhipāṭihāriyaṃ' (the kind of psychic power is the miracle of psychic power). In the remaining two terms also, this is the same method.

Pāṭihāriyapadassa pana vacanatthaṃ (udā. aṭṭha. paṭhamabodhisuttavaṇṇanā; itivu. aṭṭha. nidānavaṇṇanā) ‘‘paṭipakkhaharaṇato, rāgādikilesāpanayanato pāṭihāriya’’nti vadanti, bhagavato pana paṭipakkhā rāgādayo na santi ye haritabbā. Puthujjanānampi vigatupakkilese aṭṭhaṅgaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati, tasmā tattha pavattavohārena ca na sakkā idha ‘‘pāṭihāriya’’nti vattuṃ. Sace pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tesaṃ haraṇato ‘‘pāṭihāriya’’nti vuttaṃ, evaṃ sati yuttametaṃ. Atha vā bhagavato ceva sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena, diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti. ‘‘Paṭī’’ti vā ayaṃ saddo ‘‘pacchā’’ti etassa atthaṃ bodheti ‘‘tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo’’ti (su. ni. 985; cūḷani. 4) pārāyanasuttapade viya, tasmā samāhite citte vigatupakkilese ca katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ, iddhiādesanānusāsaniyo ca vigatupakkilesena katakiccena ca sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni nāma bhavanti, paṭihāriyameva pāṭihāriyaṃ. Paṭihāriye vā iddhiādesanānusāsanisamudāye bhavaṃ ekekaṃ ‘‘pāṭihāriya’’nti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ, maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ[Pg.413], iddhiādesanānusāsanīhi vā parasantāne pasādādīnaṃ paṭipakkhassa kilesassa haraṇato vuttanayena pāṭihāriyaṃ. Satataṃ dhammadesanāti sabbakālaṃ desetabbadhammadesanā.

Furthermore, regarding the etymological meaning of the word 'pāṭihāriya,' they say: 'It is "pāṭihāriya" because it removes the opposition, because it dispels defilements such as lust.' However, for the Blessed One, there are no opposing defilements such as lust that are to be removed. Even for worldlings, the kinds of psychic power occur in a mind that is free from corruptions, endowed with the eight qualities, and in which the opposition has been struck down. Therefore, it is not possible to say 'pāṭihāriya' here by way of the conventional usage in that context. But if it is said that for the greatly compassionate Blessed One, the defilements present in those to be trained are the opposition, and it is called 'pāṭihāriya' because of removing them, this being so, this etymological meaning is suitable. Or else, the heretics are the opposition to the Blessed One and his teaching; it is 'pāṭihāriya' because of removing them. For they are removed and dispelled by the miracles of psychic power, mind-reading, and instruction, which operate by way of removing their views and through their inability to proclaim their views. Or, this word 'paṭi' signifies the meaning of 'pacchā' (afterwards), as in the Pārāyanasutta passage: 'After he had entered, another brahmin came.' Therefore, because it is to be brought forth, to be made to occur afterwards by one who has done what was to be done, in a concentrated mind free from corruptions, it is 'pāṭihāriya.' Or, when one's own corruptions have been removed by the fourth jhāna and the path, the subsequent occurrence is 'pāṭihāriya.' And the miracles of psychic power, mind-reading, and instruction are to be made to occur again for the welfare of beings by one who is free from corruptions and has done what was to be done. And when one's own corruptions have been removed, there are the removals of the corruptions of other beings; therefore, they are called 'pāṭihāriyāni.' 'Paṭihāriya' itself is 'pāṭihāriya.' Or, each single one occurring in the collection of 'paṭihāriya'—that is, the miracles of psychic power, mind-reading, and instruction—is called 'pāṭihāriya.' Or, the fourth jhāna and the path are 'pāṭihāriya' because they remove the opposition; that which is born therein, or in that which has become the ground, or which has come from that, is 'pāṭihāriya.' Or, because of removing the defilements that are the opposition to faith and so on in the mental continuum of others by means of the miracles of psychic power, mind-reading, and instruction, it is 'pāṭihāriya' in the way stated. 'Continuous teaching of the Dhamma' means the teaching of the Dhamma that should be taught at all times.

Iddhipāṭihāriyenāti sahādiyoge karaṇavacanaṃ, tena saddhiṃ āciṇṇanti attho. Itaratthāpi esa nayo. Dhammasenāpatissa āciṇṇanti yojetabbaṃ. Tamatthaṃ khandhakavatthunā sādhento ‘‘devadatte’’tiādimāha. Gayāsīseti gayāgāmassa avidūre gayāsīsanāmako hatthikumbhasadiso piṭṭhipāsāṇo atthi, yattha bhikkhusahassassapi okāso hoti, tasmiṃ piṭṭhipāsāṇe. ‘‘Cittācāraṃ ñatvā’’ti iminā ādesanāpāṭihāriyaṃ dasseti, ‘‘dhammaṃ desesī’’ti iminā anusāsanīpāṭihāriyaṃ, ‘‘vikubbanaṃ dassetvā’’ti iminā iddhipāṭihāriyaṃ. Mahānāgāti mahākhīṇāsavā arahanto. ‘‘Nāgo’’ti hi arahato adhivacanaṃ natthi āgu pāpametassāti katvā. Yathāha sabhiyasutte –

The word 'iddhipāṭihāriyena' is an instrumental term in the sense of accompaniment; the meaning is 'practiced together with that.' This same method should be understood in the other cases. It should be construed as 'the practice of the General of the Dhamma.' Establishing that meaning with the story from the Khandhaka, the teacher said 'devadatte,' and so on. 'Gayāsīse' means: not far from the village of Gayā there is a flat rock named Gayāsīsa, similar to an elephant's head, where there is room for even a thousand monks; on that flat rock. By 'having known the behavior of the mind,' he shows the miracle of mind-reading. By 'he taught the Dhamma,' he shows the miracle of instruction. By 'having displayed a transformation,' he shows the miracle of psychic power. 'Mahānāgā' means great arahants, those whose cankers are destroyed. For 'nāga' is a designation for an arahant, because of the etymological meaning: 'for this person there is no āgu, no evil.' As the Blessed One said in the Sabhiya Sutta:

‘‘Āguṃ na karoti kiñci loke,Sabbasaṃyoge visajja bandhanāni;

Sabbattha na sajjatī vimutto,Nāgo tādi pavuccate tathattā’’ti. (su. ni. 527;

mahāni. 80;

cūḷani. 27, 139);

He who commits no evil whatsoever in the world, having cast off all fetters and bonds; unattached everywhere, liberated—such a one is called a 'nāga' because of that state of being so.

Aṭṭhakathāyaṃ panettha ‘‘dhammasenāpatissa dhammadesanaṃ sutvā pañcasatā bhikkhū sotāpattiphale patiṭṭhahiṃsu. Mahāmoggallānassa dhammadesanaṃ sutvā arahattaphale’’ti (dī. ni. aṭṭha. 1.486) vuttaṃ. Saṅghabhedakakkhandhakapāḷiyaṃ pana ‘‘atha kho tesaṃ bhikkhūnaṃ āyasmatā sāriputtena ādesanāpāṭihāriyānusāsaniyā, āyasmatā ca mahāmoggallānena iddhipāṭihāriyānusāsaniyā ovadiyamānānaṃ anusāsiyamānānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi ‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’nti’’ (cūḷava. 345) ubhinnampi therānaṃ dhammadesanāya tesaṃ dhammacakkhupaṭilābhova dassito, tayidaṃ visadisavacanaṃ dīghabhāṇakānaṃ, khandhakabhāṇakānañca matibhedenāti daṭṭhabbaṃ. Saṅgāhakabhāsitā hi ayaṃ pāḷi, aṭṭhakathā ca teheva saṅgahamāropitā, apica pāḷiyaṃ uparimaggaphalampi saṅgahetvā ‘‘dhammacakkhuṃ udapādī’’ti [Pg.414] vuttaṃ yathā taṃ brahmāyusutte, (ma. ni. 2.343) cūḷarāhulovādasutte (ma. ni. 3.416) cāti veditabbaṃ.

Herein, in the commentary it is said: 'Having heard the Dhamma discourse of the General of the Dhamma, five hundred monks were established in the fruit of stream-entry. Having heard the Dhamma discourse of Mahāmoggallāna, they were established in the fruit of Arahantship.' However, in the Pāḷi of the Saṅghabhedakakkhandhaka it is said: 'Then, for those monks who were being admonished and instructed by the Venerable Sāriputta with the instruction of the miracle of mind-reading, and by the Venerable Mahāmoggallāna with the instruction of the miracle of psychic power, the dust-free, stainless Dhamma-eye arose: "Whatever has the nature of arising, all that has the nature of ceasing."' Thus, by the Dhamma discourse of both Elders, only the attainment of the Dhamma-eye by them is shown. This dissimilar statement should be understood as being due to the difference in opinion between the reciters of the Dīgha Nikāya and the reciters of the Khandhaka. Indeed, this Pāḷi text was spoken by the Elders of the council, and the commentary was also submitted to the council by those very same Elders. Furthermore, it should be known that in the Pāḷi, it is said 'the Dhamma-eye arose' by including even the higher paths and fruits, just as in the Brahmāyu Sutta and the Cūḷarāhulovāda Sutta.

‘‘Anusāsanīpāṭihāriyaṃ pana buddhānaṃ satataṃ dhammadesanā’’ti sātisayatāya vuttaṃ. Saupārambhāni yathāvuttena patirūpakena upārambhitabbato. Sadosāni parāropitadosasamucchindanassa anupāyabhāvato. Sadosattā eva addhānaṃ na tiṭṭhanti cirakālaṭṭhāyīni na honti. Addhānaṃ atiṭṭhanato na niyyantīti phalena hetuno anumānaṃ. Aniyyānikatāya hi tāni anaddhaniyāni. Anusāsanīpāṭihāriyaṃ anupārambhaṃ visuddhippabhavato, visuddhinissayato ca. Tatoyeva niddosaṃ. Na hi tattha pubbāparavirodhādidosasambhavo atthi. Niddosattā eva addhānaṃ tiṭṭhati parappavādavātehi, kilesavātehi ca anupahantabbato. Addhānaṃ tiṭṭhanato niyyātīti idhāpi phalena hetuno anumānaṃ. Niyyānikatāya hi taṃ addhaniyaṃ. Tasmāti yathāvuttakāraṇato, tena ca upārambhādiṃ, anupārambhādiñcāti ubhayaṃ yathākkamaṃ ubhayattha gārayhapāsaṃsabhāvānaṃ hetubhāvena paccāmasati.

The statement, 'The miracle of instruction, however, is the constant Dhamma discourse of the Buddhas,' is said due to its pre-eminence. The other two miracles are subject to reproach, as they are to be reproached in a suitable manner as has been said. They are faulty, as they are not a means for completely cutting off faults imputed by others. Because they are faulty, they do not last for a long time; they are not long-lasting. 'Because they do not last for a long time, they do not lead out'—this is an inference of the cause from the effect. Indeed, because they are non-liberating, they are not long-lasting. The miracle of instruction is free from reproach because it is the source of purity and the basis of purity. For that very reason, it is flawless. Indeed, therein there is no possibility of faults such as contradiction between what is said before and after. Because it is flawless, it lasts for a long time, as it is not to be assailed by the winds of others' doctrines and the winds of defilements. 'Because it lasts for a long time, it leads out'—here too, this is an inference of the cause from the effect. Indeed, because it is liberating, it is long-lasting. Therefore (`Tasmā`): for the reason that has been stated. And by this word, he considers both reproach, etc., and non-reproach, etc., respectively, in both cases, as the cause for the states of being blameworthy and praiseworthy.

Bhūtanirodhesakavatthuvaṇṇanā

Explanation of the Story of the Seeker of the Cessation of the Elements

487. Aniyyānikabhāvadassanatthanti yasmā mahābhūtapariyesako bhikkhu purimesu dvīsu pāṭihāriyesu vasippatto sukusalopi samāno mahābhūtānaṃ aparisesanirodhasaṅkhātaṃ nibbānaṃ nāvabujjhi, tasmā tadubhayāni niyyānāvahattābhāvato aniyyānikānīti tesaṃ aniyyānikabhāvadassanatthaṃ. Niyyānikabhāvadassanatthanti anusāsanīpāṭihāriyaṃ takkarassa ekantato niyyānāvahanti tasseva niyyānikabhāvadassanatthaṃ.

487. For the purpose of showing the non-liberating nature: because the monk who was a seeker of the great elements, although having attained mastery and being very skilled in the first two miracles, did not understand Nibbāna, which is designated as the cessation without remainder of the great elements; therefore, because those two do not have the nature of leading to liberation, they are called non-liberating. Thus, it is for the purpose of showing their non-liberating nature. For the purpose of showing the liberating nature: the miracle of instruction, being that which accomplishes it, certainly brings about liberation; therefore, it is for the purpose of showing the liberating nature of that very miracle.

Evaṃ etissā desanāya mukhyapayojanaṃ dassetvā idāni anusaṅgikapayojanaṃ dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Niyyānameva hi etissā desanāya mukhyapayojanaṃ tassa tadatthabhāvato. Buddhānaṃ pana mahantabhāvo anusaṅgikapayojanaṃ atthāpattiyāva gantabbato. Kīdiso nāmesa bhikkhūti āha ‘‘yo mahābhūte’’tiādi. Pariyesantoti apariyesaṃ [Pg.415] nirujjhanavasena mahābhūte gavesanto, tesaṃ anavasesanirodhaṃ vīmaṃsantoti vuttaṃ hoti. Vicaritvāti dhammatāya codiyamāno paricaritvā. Dhammatāsiddhaṃ kiretaṃ, yadidaṃ tassa bhikkhuno tathā vicaraṇaṃ yathā abhijātiyaṃ mahāpathavikampādi. Vissajjokāsanti vissajjaṭṭhānaṃ, ‘‘vissajjakara’’ntipi pāṭho, vissajjakanti attho. Tasmāti buddhameva pucchitvā nikkaṅkhattā, tasseva vissajjituṃ samatthatāyāti vuttaṃ hoti. Mahantabhāvappakāsanatthanti sadevake loke anaññasādhāraṇassa buddhānaṃ mahantabhāvassa mahānubhāvatāya dīpanatthaṃ. Idañca kāraṇanti ‘‘sabbesampi buddhānaṃ sāsane ediso eko bhikkhu tadānubhāvappakāsako hotī’’ti imampi kāraṇaṃ.

Thus, having shown the primary purpose of this discourse, now, in order to show the secondary purpose, the Teacher began with 'apica,' etc. Indeed, liberation itself is the primary purpose of this discourse, because that is its meaning. The greatness of the Buddhas, however, is the secondary purpose, because it is to be understood only by way of implication. Because it should be asked, 'What kind of monk is this?', the Teacher said 'yo mahābhūte,' etc. 'Pariyesanto' means: seeking the great elements by way of cessation where they are not sought, investigating their cessation without remainder; this is the intended meaning. 'Vicaritvā' means: having wandered about, being impelled by natural law. It is said that this wandering of that monk is established by natural law, just as the great earthquake, etc., at the time of the sublime birth is established by natural law. 'Vissajjokāsa' means the place for answering. There is also the reading 'vissajjakara'; the meaning is 'one who can answer.' 'Tasmā' means: because of being without doubt since he asked the Buddha himself, and because of the Buddha's own ability to answer; this is the intended meaning. For the purpose of revealing the greatness: for the purpose of showing the great power of the greatness of the Buddhas, which is not shared by others in the world with its devas. And this is a reason: 'In the Dispensation of all Buddhas, there is one such monk who reveals that power.' This too is a reason.

Katthāti nimitte bhummaṃ, kasmiṃ ṭhāne kāraṇabhūteti atthaṃ dassetuṃ ‘‘kiṃ āgammā’’ti vuttaṃ, kiṃ ārammaṇaṃ paccayabhūtaṃ adhigantvā adhigamanahetūti attho. Tenāha ‘‘kiṃ pattassā’’ti. Kimārammaṇaṃ pattassa puggalassa nirujjhantīti sambandho, hetugabbhavisesanametaṃ. Teti mahābhūtā. Appavattivasenāti puna anuppajjanavasena. Sabbākārenāti vacanatthalakkhaṇarasapaccupaṭṭhānapadaṭṭhāna-samuṭṭhānakalāpacuṇṇanānattekattavinibbhogā- vinibbhogasabhāga-visabhāgaajjhattikabāhirasaṅgahapaccayasamannāhārapaccayavibhāgākārato, sasambhārasaṅkhepasasambhāravibhattisalakkhaṇasaṅkhepasalakkhaṇavibhattiākārato cāti sabbena ākārena.

The word `kattha` is a locative used in the sense of a cause. In order to show the meaning 'in what place that is the cause?', the Teacher said `kiṃ āgamma` (relying on what?). The meaning is: 'having attained what object that is a condition?' or 'due to the cause which is attainment.' Therefore, the Teacher said `kiṃ pattassa` (of one who has attained what?). The connection is: 'For a person who has attained what object do they cease?' This adjective (`pattassa`) is one that contains a cause. `Te` means the great elements. `Appavattivasena` means by way of non-occurrence, that is, by way of not arising again. `Sabbākārena` means in all modes: by way of definition, characteristic, function, manifestation, proximate cause, origin, group, analysis, diversity and unity, distinction and non-distinction, similarity and dissimilarity, internal and external, inclusion, condition, attention, and analysis of condition; and by way of summary with components, analysis with components, summary with characteristics, and analysis with characteristics.

488. Dibbanti ettha pañcahi kāmaguṇehi samaṅgībhūtā hutvā vicaranti, kīḷanti, jotenti cāti devā, devalokā. Te yanti upagacchanti etenāti devayāniyo yathā ‘‘niyyānikā’’ti (dha. sa. dukamātikā 97) ettha anīyasaddo katvatthe, tathā idha karaṇattheti daṭṭhabbaṃ. Tathā hi vuttaṃ ‘‘tena hesā’’tiādi. Vasaṃ vattentoti ettha vasavattanaṃ nāma yathicchitaṭṭhānagamanaṃ. Tanti iddhividhañāṇaṃ. Cattāro mahārājāno etesaṃ issarāti cātumahārājikā. Kasmā panesa samīpe ṭhitaṃ sadevakalokapajjotaṃ bhagavantaṃ apucchitvā dūre deve upasaṅkamīti codanamapaneti ‘‘samīpe ṭhita’’ntiādinā. ‘‘Ye devā maggaphalalābhino, tepi tamatthaṃ ekadesena jāneyyuṃ, buddhavisayo panāyaṃ pañho pucchito’’ti cintetvā [Pg.416] ‘‘na jānāmā’’ti āhaṃsu. Tenāha ‘‘buddhavisaye’’tiādi. Na labbhāti na sakkā, ajjhottharaṇaṃ nāmettha pucchāya nibbādhananti vuttaṃ ‘‘punappunaṃ pucchatī’’ti. ‘‘Hatthato mocessāmā’’ti vohāravasena vuttaṃ, handa naṃ dūramapanessāmāti vuttaṃ hoti. Abhikkantatarāti ettha abhisaddo atisaddatthoti āha ‘‘atikkantatarā’’ti, rūpasampattiyā ceva paññāpaṭibhānādiguṇehi ca amhe abhibhuyya paresaṃ kāmanīyatarāti attho. Paṇītatarāti uḷāratarā. Tena vuttaṃ ‘‘uttamatarā’’ti.

488. Here, devas are those who, endowed with the five strands of sensual pleasures, wander, play, and shine; thus they are called devas, the world of devas. They go, they approach by this—thus they are called devayāniyo. Just as in “niyyānikā” (Dhs. Dukamātikā §97) the suffix -anīya is used in the sense of ‘agent,’ so here it should be seen in the sense of ‘instrument.’ For it is said, “tena hesā,” etc. “Vasaṃ vattento”—here, ‘vasavattana’ means going to any desired place. ‘Taṃ’ refers to the knowledge of psychic power. The Four Great Kings are their lords—thus they are called the Cātumahārājikā. But why did this monk, without asking the Blessed One who was standing nearby, the light of the world with its devas, approach the distant devas? The objection is dispelled by the phrase “samīpe ṭhita,” etc. “Those devas who have attained the path and fruit, even they would know that matter partially, but this question pertains to the Buddha’s domain”—having reflected thus, they said, “We do not know.” Therefore, the Teacher said, “buddhavisaye,” etc. “Na labbhā”—it is not possible; ‘ajjhottharaṇa’ here means oppressing by questioning, and therefore it was said, “he asks again and again.” “We will release him from our hand”—this is said by way of convention, meaning, “Come, let us send him far away.” “Abhikkantatarā”—here, the prefix ‘abhi’ has the meaning of ‘ati’ (exceedingly), thus the Teacher said, “atikkantatarā.” The meaning is that they surpass us in beauty and qualities such as wisdom and eloquence, being more desirable to others. “Paṇītatarā”—more excellent. Therefore, it is said, “uttamatarā.”

491-493. Sahassakkho pana sakko abhisametāvī āgataphalo viññātasāsano, so kasmā taṃ bhikkhuṃ upāyena niyyojesīti anuyogamapaneti ‘‘ayaṃ pana viseso’’tiādinā.

Furthermore, Sakka, the Thousand-Eyed One, is one who has penetrated the truths, one who has attained the fruit, and one who has understood the Dispensation. Why did he direct that monk by means of a stratagem? He dispels this cross-examination with the passage beginning, “But this is the distinction.”

Khajjopanakanti rattiṃ jalantaṃ khuddakakimiṃ. Dhamanto viyāti mukhavātaṃ dento viya. Atthi cevāti ediso mahābhūtapariyesako puggalo nāma vijjamāno eva bhaveyya, mayā apesitoyeva pacchā jānissatīti adhippāyo. Tatoti tathā cintanato paraṃ. Iddhividhañāṇasseva adhippetattā devayāniyasadisova. ‘‘Devayāniyamaggoti vā…pe… abhiññāñāṇanti vā sabbametaṃ iddhividhañāṇasseva nāma’’nti idaṃ pāḷiyaṃ, aṭṭhakathāsu ca tattha tattha āgataruḷhināmavasena vuttaṃ. Sabbāsupi hi abhiññāsu devayāniyamaggādiekacittakkhaṇikaappanādināmaṃ yathārahaṃ sambhavati.

“Khajjopanaka” means a small insect that glows at night. “Dhamanto viya” means as if giving a puff of air from the mouth. “Atthi ceva”—such a person, a seeker of the great elements, would indeed exist; the intention is that only if he is not sent by me will he know later. “Tato”—after reflecting in that way. Because only the knowledge of psychic power is intended, it is just like the devayāni. “The devayāni path, or… direct knowledge—all these are indeed names for the knowledge of psychic power itself.” This was stated in the Pāḷi and in the commentaries, here and there, according to the established conventional names. Indeed, in all the direct knowledges, a name for the one-moment absorption, etc., such as ‘the devayāni path,’ arises as is appropriate.

494. Āgamanapubbabhāge nimittanti brahmuno āgamanassa pubbabhāge uppajjanakanimittaṃ. Udayato pubbabhāgeti ānetvā sambandho. Imeti brahmakāyikā. Veyyākaraṇenāti byākaraṇena. Anāraddhacittoti anārādhitacitto atuṭṭhacitto. Vādanti dosaṃ. Vikkhepanti vācāya vividhā khepanaṃ.

494. “Āgamanapubbabhāge nimittaṃ” means the sign that arises in the preliminary stage of Brahmā's arrival. A connection should be made by bringing forward the phrase “before the rising.” “These” refers to the beings of the Brahmā group. “By declaration” means by explanation. “With a mind not aroused” means with a displeased, unsatisfied mind. “Vādaṃ” means fault. “Vikkhepaṃ” means various kinds of casting down by speech.

495. Kuhakattāti vuttanayena abhūtato aññesaṃ vimhāpetukāmattā. ‘‘Guhakattā’’ti paṭhitvā guyhitukāmattāti atthampi vadanti keci.

495. “Kuhakattā” means, by the method already stated, the state of desiring to cause wonder in others through what is not real. Having recited it as “Guhakattā,” some also state the meaning as “the state of desiring to conceal.”

Tīradassīsakuṇūpamāvaṇṇanā

Explanation of the Simile of the Shore-Seeing Bird

497. Padesenāti [Pg.417] ekadesena, upādinnakena sattasantānapariyāpannenāti attho. Anupādinnakepīti anindriyabaddhepi. Nippadesatoti anavasesato. Tasmāti tathā pucchitattā, pucchāya ayuttabhāvatoti adhippāyo. Pucchāmūḷhassāti pucchitumajānanato pucchāya sammūḷhassa. Vitathapañho hi ‘‘pucchāmūḷho’’ti vuccati yathā ‘‘maggamūḷho’’ti. Pucchāya dosaṃ dassetvāti tena katapucchāya pucchitākāre dosaṃ vibhāvetvā. Pucchāvissajjananti tathā sikkhāpitāya avitathapucchāya vissajjanaṃ. Yasmā vissajjanaṃ nāma pucchānurūpaṃ, pucchāsabhāgena vissajjetabbato, na ca tathāgatā virajjhitvā katapucchānurūpaṃ virajjhitvāva vissajjenti, atthasabhāgatāya ca vissajjanassa pucchakā tadatthaṃ anavabujjhantā sammuyhanti, tasmā pucchaṃ sikkhāpetvā avitathapucchāya vissajjanaṃ buddhānamāciṇṇanti veditabbaṃ. Tenāha ‘‘kasmā’’tiādi. Duviññāpayoti yathāvuttakāraṇena duviññāpetabbo.

497. “In part” (padesena) means: by one part (ekadesena), by appropriated matter (upādinnakena) included in the continuum of beings (sattasantānapariyāpannena). This is the meaning. “Even in what is unappropriated” (anupādinnakepi) means: even in matter not connected with the faculties (anindriyabaddhepi). “Without remainder” (nippadesato) means: completely (anavasesato). “Therefore” (tasmā) means: because of being asked in that way, and because of the unsuitability of the question. This is the intention. “Of one bewildered by the question” (pucchāmūḷhassa) means: of one who is bewildered by the question (pucchāya sammūḷhassa) because of not knowing how to ask (pucchitumajānanato). Indeed, one with a faulty question (vitathapañho) is called “one bewildered by the question” (pucchāmūḷho), just as one is called “one bewildered on the path” (maggamūḷho). “Having shown the fault in the question” (pucchāya dosaṃ dassetvā) means: having clearly shown the fault in the manner of asking the question made by that monk. “The answering of the question” (pucchāvissajjananti) means: the answering of the unerring question that has been taught in that way. Because an answer, by its nature, is in accordance with the question, and should be given in correspondence with the nature of the question; and the Tathāgatas do not answer erroneously in accordance with a question that was made erroneously; and because of the answer's correspondence with the meaning, the questioners, not understanding that meaning, become bewildered. Therefore, it should be known that it is the custom of the Buddhas to first teach the question and then answer the unerring question. For that reason, the teacher said, “Why?” (kasmā), and so on. “Difficult to make understand” (duviññāpayo) means: one who is difficult to make understand for the reason already stated.

498. Na patiṭṭhātīti paccayaṃ katvā na patiṭṭhahati. ‘‘Katthā’’ti idaṃ nimitte bhummanti āha ‘‘kiṃ āgammā’’ti. Appatiṭṭhāti appaccayā, sabbena sabbaṃ samucchinnakāraṇāti attho. Upādinnaṃyevāti indriyabaddhameva. Yasmā ekadisābhimukhaṃ santānavasena bahudhā saṇṭhite rūpappabandhe dīghasaññā, tamupādāya tato appakaṃ saṇṭhite rassasaññā, tadubhayañca visesato rūpaggahaṇamukhena gayhati, tasmā ‘‘saṇṭhānavasenā’’tiādi vuttaṃ. Appaparimāṇe rūpasaṅghāte aṇusaññā, tadupādāya tato mahati thūlasaññā, idampi dvayaṃ visesato rūpaggahaṇamukhena gayhatīti āha ‘‘imināpī’’tiādi. ‘‘Pi-saddena cettha ‘saṇṭhānavasena upādārūpaṃ vutta’’nti etthāpi vaṇṇamattameva kathitanti imamatthaṃ samuccinātī’’ti vadanti. Vaṇṇasaddo hettha rūpāyatanapariyāyova. Subhanti sundaraṃ, iṭṭhanti attho. Asubhanti asundaraṃ, aniṭṭhanti attho. Tenāha ‘‘iṭṭhāniṭṭhārammaṇaṃ panevaṃ kathita’’nti. Dīghaṃ rassaṃ aṇuṃ thūlaṃ subhāsubhanti tīsupi ṭhānesu rūpāyatanamukhena upādārūpasseva gahaṇaṃ bhūtarūpānaṃ visuṃ gahitattāti daṭṭhabbaṃ. ‘‘Kattha āpo ca pathavī, tejo vāyo na gādhatī’’ti hi bhūtarūpāni visuṃ gayhanti. Nāmanti vedanādikkhandhacatukkaṃ. Tañhi ārammaṇābhimukhaṃ namanato, nāmakaraṇato ca ‘‘nāma’’nti vuccati. Heṭṭhā ‘‘dīghaṃ [Pg.418] rassa’’ntiādinā vuttameva idha ruppanaṭṭhena rūpasaññāya gahitanti dasseti ‘‘dīghādibheda’’nti iminā. Ādisaddena āpādīnañca saṅgaho. Yasmā vā dīghādisamaññā na rūpāyatanavatthukāva, atha kho bhūtarūpavatthukāpi. Tathā hi saṇṭhānaṃ phusanamukhenapi gayhati, tasmā dīgharassādiggahaṇena bhūtarūpampi gayhatevāti imamatthaṃ viññāpetuṃ ‘‘dīghādibhedaṃ rūpa’’ micceva vuttaṃ. Kiṃ āgammāti kiṃ adhigantvā kissa adhigamanahetu. ‘‘Uparujjhatī’’ti idaṃ anuppādanirodhaṃ sandhāya vuttaṃ, na khaṇanirodhanti āha ‘‘asesametaṃ nappavattatī’’ti.

498. “It is not established” (na patiṭṭhāti) means: having made a cause, it is not established. This word “where?” (kattha) is in the locative case in the sense of a sign; therefore, the teacher said, “depending on what?” (kiṃ āgamma). “Without support” (appatiṭṭhā) means: without a cause (appaccayā), with its cause completely cut off in every way. This is the meaning. “Only what is appropriated” (upādinnaṃyeva) means: only what is connected with the faculties (indriyabaddhameva). Because in a continuum of matter established in many ways by the power of continuity and facing one direction, the perception “long” arises; and depending on that, in a continuum of matter established to a lesser extent than that, the perception “short” arises; and both of these are grasped specifically with the grasping of form as the principal means. Therefore, “by way of shape” (saṇṭhānavasena), etc., was said by the teacher. In an aggregate of matter of small measure, the perception “subtle” arises; and depending on that, in a larger one, the perception “coarse” arises. This pair is also grasped specifically with the grasping of form as the principal means. Therefore, the teacher said, “by this also” (imināpi), etc. The teachers say: “And here, by the word ‘pi’, it summarizes this meaning: that even in the statement ‘derived matter is spoken of by way of shape’, only mere color is mentioned.” Indeed, here the word “color” (vaṇṇa) is just a synonym for the form-base (rūpāyatana). “Beautiful” (subhaṃ) means: lovely, desirable (iṭṭhaṃ). This is the meaning. “Ugly” (asubhaṃ) means: not lovely, undesirable (aniṭṭhaṃ). This is the meaning. For that reason, the teacher said: “Thus the desirable and undesirable object is spoken of.” Long and short, subtle and coarse, beautiful and ugly—it should be understood that in all three cases, it is the grasping of only derived matter with the form-base as the principal means, because the primary elements have been grasped separately. For the primary elements are grasped separately, as in: “Where do water and earth, fire and air not find a footing?” “Name” (nāma) is the tetrad of aggregates beginning with feeling. Indeed, it is called “name” because it bends towards an object and because it makes a name. By this phrase “differentiated as long, etc.” (dīghādibhedaṃ), it shows that what was spoken of above as “long, short,” etc., is here grasped by the perception of form in the sense of being afflicted. By the word “etc.” (ādisaddena), those beginning with the water element are also included. Or, because the designation “long,” etc., is not based only on the form-base, but is in fact also based on the primary elements. For shape is also grasped with contact as the principal means. Therefore, by the grasping of “long, short,” etc., the primary elements are also certainly grasped. Thus, to make this meaning known, it was said precisely “form differentiated as long, etc.” “Depending on what?” (kiṃ āgamma) means: having attained what? Because of the attainment of what? This word “it ceases” (uparujjhati) is said referring to the cessation of non-re-arising, not to momentary cessation, for he says: “this does not proceed at all without remainder” (asesametaṃ nappavattati).

499. Tatra veyyākaraṇaṃ bhavatīti anusandhivacanamattaṃ cuṇṇiyapāṭhaṃ vatvā veyyākaraṇavacanabhūtaṃ viññāṇantiādiṃ silokamāhāti adhippāyo. Viññātabbanti visiṭṭhena ñāṇena ñātabbaṃ, sabbañāṇuttamena ariyamaggañāṇena paccakkhato jānitabbanti attho. Tenāha ‘‘nibbānassetaṃ nāma’’nti. Nidassīyateti nidassanaṃ, cakkhuviññeyyaṃ, na nidassanaṃ anidassanaṃ, acakkhuviññeyyanti atthaṃ vadanti. Nidassanaṃ vā upamā, tadetassa natthīti anidassanaṃ. Na hi nibbānassa niccassa ekabhūtassa accantapaṇītasabhāvassa sadisaṃ nidassanaṃ kutoci labbhatīti. Yaṃ ahutvā sambhoti, hutvā paṭiveti, taṃ saṅkhataṃ udayavayantehi saantaṃ, asaṅkhatassa pana nibbānassa niccassa te ubhopi antā na santi, tato eva navabhāvāpagamasaṅkhātā jaratāpi tassa natthīti vuttaṃ ‘‘uppādanto vā’’tiādi. Tattha uppādantoti uppādāvatthā. Vayantoti bhaṅgāvatthā. Ṭhitassa aññathattantoti jaratā vuttā. Avasesaggahaṇena ṭhitāvatthā anuññātā hoti. Titthassāti pānatitthassa. Tattha nibbacanaṃ dasseti ‘‘tañhī’’tiādinā. Papantīti pakārena pivanti. Tathā hi ācariyena vuttaṃ ‘‘papanti etthāti papanti vuttaṃ. Ettha hi papanti pānatittha’’nti (dī. ni. ṭī. 1.499) niruttinayena, yathārutalakkhaṇena vā pa-kārassa bha-kāro kato. Sabbatoti sabbakammaṭṭhānamukhato. Tenāha ‘‘aṭṭhatiṃsāya kammaṭṭhānesu yena yena mukhenā’’ti. Ayaṃ aṭṭhakathāto aparo nayo – pakārena bhāsanaṃ jotanaṃ pabhā, sabbato pabhā assāti sabbatopabhaṃ, kenaci anupakkiliṭṭhatāya samantato pabhassaraṃ visuddhanti attho. Ettha nibbāneti nimitte bhummaṃ dasseti ‘‘idaṃ nibbānaṃ āgammā’’ti iminā. Yena [Pg.419] nibbānamadhigataṃ, taṃ santatipariyāpannānaṃyeva idha anuppādanirodho adhippetoti vuttaṃ ‘‘upādinnakadhammajātaṃ nirujjhati, appavattaṃ hotī’’ti.

499. Regarding the text `Tatra veyyākaraṇaṃ bhavati`, the meaning is this: having stated the prose passage which is merely a connecting phrase, the Blessed One spoke the verse beginning with `viññāṇaṃ`, which is a word of explanation. `Viññātabbaṃ` means to be known by special knowledge, that is, to be known directly by the noble path knowledge, which is supreme among all worldly knowledges; this is the meaning. Therefore, the Teacher said: ‘This is a name for Nibbāna.’ Because it is seen, it is called `nidassanaṃ` (visible), meaning that which is cognizable by eye-consciousness; that which is not `nidassanaṃ` is `anidassanaṃ` (not visible), meaning that which is not cognizable by eye-consciousness—this is the meaning the teachers state. Or, `nidassanaṃ` is a simile; this Nibbāna does not have one, therefore it is `anidassanaṃ` (without simile). For indeed, no comparable simile can be found anywhere for Nibbāna, which is permanent, singular, and of an utterly sublime nature. That which arises without having been, and ceases after having been, is conditioned; it has an end, with arising and passing away. But for the unconditioned, permanent Nibbāna, both those ends do not exist. For that very reason, aging, which is reckoned as the departure from a new state, also does not exist for it. Therefore, it was said by the Teacher: `uppādanto vā`, etc. Therein, `uppādanto` is the state of arising. `Vayanto` is the state of dissolution. Aging is said to be `ṭhitassa aññathattantaṃ` (the end which is the alteration of that which persists). By the inclusion of the remainder, the state of persistence is permitted. `Titthassa` means of a watering place. Therein, he shows the derivation with `tañhi`, etc. `Papanti` means they drink in a particular way. Thus, it was said by the Teacher: ‘They drink here, therefore it is called `papanti`. Here, `papanti` is a watering place.’ Or, by way of etymology, or according to the given phonetic form, the letter ‘pa’ is made into the letter ‘bha’. `Sabbato` means from the entrance of every meditation subject. Therefore, the Teacher said: ‘in the thirty-eight meditation subjects, by whichever entrance.’ This is another method from the commentary: `pabhā` is shining, illumination, in a particular way. `Sabbatopabhaṃ` means it has radiance from all sides. The meaning is that it is radiant all around and utterly pure due to being undefiled by any defilement whatsoever. `Ettha nibbāne` shows the locative case in the sense of a sign, with the phrase `idaṃ nibbānaṃ āgamma` (with respect to this Nibbāna). By which [noble path knowledge] Nibbāna is attained, it is only for those things included in the continuity of that [knowledge] that the non-arising-cessation is intended here. Therefore, it was said by the Teacher: ‘The collection of phenomena produced by clinging ceases, it does not recur.’

Tatthāti yadetaṃ ‘‘viññāṇassa nirodhenā’’ti padaṃ vuttaṃ, tasmiṃ. Viññāṇaṃ uddharati tassa vibhajjitabbattā. Carimakaviññāṇanti arahato cuticittasaṅkhātaṃ parinibbānacittaṃ. Abhisaṅkhāraviññāṇanti puññādiabhisaṅkhāracittaṃ. Etthetaṃ uparujjhatīti etasmiṃ nibbāne etaṃ nāmarūpaṃ anupādisesāya nibbānadhātuyā nirujjhati. Tenāha ‘‘vijjhāta…pe… bhāvaṃ yātī’’ti. Vijjhātadīpasikhā viyāti nibbutadīpasikhā viya. ‘‘Abhisaṅkhāraviññāṇassāpī’’tiādinā saupādisesanibbānadhātumukhena anupādisesanibbānadhātumeva vadati nāmarūpassa anavasesato uparujjhanassa adhippetattā. Tena vuttaṃ ‘‘anuppādavasena uparujjhatī’’ti. Sotāpattimaggañāṇenāti kattari, karaṇe vā karaṇavacanaṃ, nirodhenāti pana hetumhi. Etthāti nibbāne. Sesaṃ sabbattha uttānatthameva.

`Tattha` refers to that phrase which was spoken by the Blessed One: `viññāṇassa nirodhena`. He extracts ‘consciousness’ because it is to be analyzed. `Carimakaviññāṇaṃ` is the parinibbāna-mind, reckoned as the death-consciousness of an Arahant. `Abhisaṅkhāraviññāṇaṃ` is the mind of meritorious and other formations. `Etthetaṃ uparujjhati` means: in this Nibbāna, this name-and-form ceases by means of the Nibbāna-element without residue remaining. Therefore, the Teacher said: `vijjhāta…pe… bhāvaṃ yāti`. `Vijjhātadīpasikhā viya` means like an extinguished lamp-flame. With the phrase beginning `Abhisaṅkhāraviññāṇassāpi`, he speaks only of the Nibbāna-element without residue remaining by way of the Nibbāna-element with residue remaining, because the cessation of name-and-form without remainder is intended. Therefore, it was said by the Teacher: `anuppādavasena uparujjhati`. `Sotāpattimaggañāṇena` is an instrumental term in the sense of agent or, alternatively, instrument. The term `nirodhena`, however, is an instrumental term in the sense of cause. `Ettha` means in Nibbāna. The rest has a clear meaning everywhere.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā kevaṭṭasuttavaṇṇanāya līnatthapakāsanā.

Thus is concluded the Exposition of the Hidden Meaning of the commentary on the Kevaṭṭasutta, in the Līnatthapakāsanī named Sādhuvilāsinī, a sub-commentary to the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya, which elucidates meanings that are extremely subtle, profound, and difficult to penetrate, and generates skill in wisdom that is very pure and extensive.

Kevaṭṭasuttavaṇṇanā niṭṭhitā.

The commentary on the Kevaṭṭasutta is concluded.

12. Lohiccasuttavaṇṇanā

12. Commentary on the Lohicca Sutta

Lohiccabrāhmaṇavatthuvaṇṇanā

Commentary on the Story of the Brahmin Lohicca

501. Evaṃ [Pg.420] kevaṭṭasuttaṃ saṃvaṇṇetvā idāni lohiccasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, kevaṭṭasuttassānantaraṃ saṅgītassa suttassa lohiccasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… kosalesūti lohiccasutta’’nti āha. Sālavatikāti kāraṇamantarena itthiliṅgavasena tassa gāmassa nāmaṃ. Gāmaṇikābhāvenāti keci. Vatiyāti kaṇṭakasākhādivatiyā. Lohito nāma tassa kule pubbapuriso, tabbaṃsavasena lohitassa apaccaṃ lohiccoti brāhmaṇassa gottato āgatanāmaṃ.

501. Thus, having explained the Kevaṭṭasutta, the commentator, now wishing to explain the Lohiccasutta, in order to make clear that the turn for its explanation has come in due order, or to show that the Lohiccasutta is the sutta that was recited immediately after the Kevaṭṭasutta, said: 'Thus have I heard... in Kosala is the Lohiccasutta.' Sālavatikā is the name of that village, in the feminine gender, without any reason. Some say it is because of the absence of a village headman. Vatiyā means by a fence of thorny branches and so on. Lohita was the name of a forefather in his family; by the power of that lineage, a descendant of Lohita is Lohicca. Therefore, it is a name that comes from the brahmin's clan.

502. ‘‘Kiñhi paro parassa karissatī’’ti parānukampā virahitattā lāmakaṃ. Na tu ucchedasassatānaṃ aññatarassāti āha ‘‘na panā’’tiādi. Diṭṭhigatanti hi laddhimattaṃ adhippetaṃ, aññathā ucchedasassataggāhavinimutto koci diṭṭhiggāho nāma natthīti tesamaññataraṃ siyā. ‘‘Uppannaṃ hotī’’ti idaṃ manasi, vacasi ca uppannatāsādhāraṇavacananti dasseti ‘‘na kevalañcā’’tiādinā. So kira…pe… bhāsatiyevāti ca tassā laddhiyā loke pākaṭabhāvaṃ vadati. Yasmā pana attato añño paro hoti, tasmā yathā anusāsakato anusāsitabbo paro, evaṃ anusāsitabbatopi anusāsakoti dassetuṃ ‘‘paro’’tiādi vuttaṃ. Kiṃ-saddāpekkhāya cettha ‘‘karissatī’’ti anāgatakālavacanaṃ, anāgatepi vā tena tassa kātabbaṃ natthīti dassanatthaṃ. Kusalaṃ dhammanti anavajjadhammaṃ nikkilesadhammaṃ, vimokkhadhammanti attho. ‘‘Paresaṃ dhammaṃ kathessāmī’’ti tehi attānaṃ parivārāpetvā vicaraṇaṃ kimatthiyaṃ, āsayavuddhassapi anurodhena vinā taṃ na hoti, tasmā attanā…pe… vihātabbanti vadati. Tenāha ‘‘evaṃsampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmī’’ti.

502. Because of being devoid of compassion for others, the view 'What indeed can another do for another?' is base. However, it is not base in the sense of being one of the views of annihilationism or eternalism; therefore, the Teacher said, 'na pana,' etc. Indeed, `diṭṭhigata` is intended to mean merely a doctrine; otherwise, there would be no such thing as a wrong view free from the grasp of annihilationism and eternalism, so it would have to be one of them. He shows with the text beginning 'na kevalañca' that this statement 'it has arisen' is a statement common to arising in the mind and in speech. And with the text 'so kira... bhāsatiyeva,' he speaks of the fact that this doctrine is well-known in the world. Furthermore, since another is different from oneself, to show that just as the one to be instructed is 'another' in relation to the instructor, so too the instructor is 'another' in relation to the one to be instructed, the Teacher said 'paro,' etc. And here, the future tense word 'karissati' is used in dependence on the word 'kiṃ'; or, it is used to show that even in the future, there is nothing to be done by that one for that other one. 'A wholesome state' means a blameless state, a stainless state, a state of liberation; this is the meaning. What is the use of wandering about, having had oneself surrounded by others, thinking, 'I will teach the Dhamma to others'? Without their compliance, even the growth of aspiration does not happen. Therefore, he says, 'one should dwell by oneself...' For that reason, the Blessed One said: 'I say that this evil thing of the nature of greed has this outcome.'

504. ‘‘Itthiliṅgavasenā’’ti iminā pulliṅgikassapi atthassa itthiliṅgasamaññāti dasseti. Soti lohiccabrāhmaṇo. Bhāroti bhagavato parisabāhullattā, attano ca bahukiccakaraṇīyattā garu dukkaraṃ.

504. By this phrase 'itthiliṅgavasena,' he shows that even a masculine entity can have a feminine designation. 'So' refers to the brahmin Lohicca. 'Bhāro' (a burden) means: because of the Blessed One's large assemblies and his own many duties to be performed, it is heavy and difficult to do.

508. Kathāphāsukatthanti [Pg.421] kathāsukhatthaṃ, sukhena kathaṃ kathetuñceva sotuñcāti attho. Ayaṃ upāsakoti rosikanhāpitaṃ āha. Appeva nāma siyāti ettha pītivasena āmeḍitaṃ daṭṭhabbaṃ. Tathā hi taṃ ‘‘buddhagajjita’’nti vuccati. Bhagavā hi īdisesu ṭhānesu visesato pītisomanassajāto hoti, tasmā pītivasena paṭhamaṃ gajjati, dutiyampi anugajjati. Kiṃ visesaṃ gajjanamanugajjananti vuttaṃ ‘‘aya’’ntiādi. Ādo bhāsanaṃ allāpo, saññoge pare rasso. Taduttari saha bhāsanaṃ sallāpo.

508. 'Kathāphāsukatthaṃ' means for the sake of comfort in conversation; the meaning is: in order to speak and to listen with ease. 'Ayaṃ upāsako' refers to Rosika the barber. Here, in 'appeva nāma siyā,' the repetition should be understood as being due to joy. Indeed, that repetition is called the 'Buddha's roar.' For in such instances, the Blessed One is especially filled with joy and gladness. Therefore, due to joy, he first roars, and a second time he roars in response. Because it should be asked, 'What is the difference between roaring and roaring in response?', it was said 'ayaṃ,' etc. Speaking at the beginning is `allāpa` (addressing); when a conjunct consonant follows, the vowel becomes short. Speaking together after that is `sallāpa` (conversation).

Lohiccabrāhmaṇānuyogavaṇṇanā

The Explanation of the Inquiry of Lohicca the Brahmin

509. Samudayasañjātīti āyuppādoti āha ‘‘bhoguppādo’’ti. Tatoti sālavatikāya. Lābhantarāyakaroti dhanadhaññalābhassa antarāyakaro. Anupubbo kapi-saddo ākaṅkhanatthoti dasseti ‘‘icchatī’’ti iminā. Ayaṃ aṭṭhakathāto aparo nayo – sātisayena hitena anukampako anuggaṇhanako hitānukampīti. Sampajjatīti āsevanalābhena nippajjati, balavatī hoti avaggahāti attho. Tena vuttaṃ ‘‘niyatā hotī’’ti.

509. Regarding `samudayasañjāti`, it is the arising of revenue. Therefore, the Teacher gave the explanation `bhoguppādo` (the arising of wealth). As for `tato`, it means from the village of Sālavatikā. As for `lābhantarāya karoti`, he is one who creates an obstacle to the gain of wealth and grain. The word `kapi` preceded by `anu` has the meaning of wishing; this he shows with the text `icchati`. This is another method, different from the commentary: one who is compassionate and supportive with exceeding benefit is a `hitānukampi`. As for `sampajjati`, it is accomplished by gaining repeated association, it becomes strong, it becomes a firm grasp—this is the meaning. Therefore, it was said by the Teacher, 'it becomes certain'.

510-511. Dutiyaṃ upapattinti ‘‘nanu rājā pasenadikosalo’’tiādinā vuttaṃ dutiyaṃ upapattiṃ ṭhānaṃ yuttiṃ. Kāraṇañhi bhagavā upamāmukhena dasseti, imāya ca upapattiyā tumhe ceva aññe cāti lohiccampi antokatvā saṃvejanaṃ kataṃ hoti. Ye ca ime kulaputtā dibbā gabbhā paripācentīti yojanā. Upanissayasampattiyā, ñāṇaparipākassa vā abhāvena asakkontā. Kammapadena atulyādhikaraṇattā paripācenti kiriyāya vibhattivipallāsena upayogatthe paccattavacanaṃ. Ye pana ‘‘paripaccantī’’ti kammarūpena paṭhanti, tesaṃ mate vibhattivipallāsena payojanaṃ natthi kammakattubhāvato, attho panassa dutiyavikappe vuttanayena dānādipuññaviseso veditabbo. Ahitānukampāditā ca tassa taṃsamaṅgīsattavasena hoti. Divi bhavāti dibbā. Gabbhenti paripaccanavasena attani pabandhentīti gabbhā, devalokā. ‘‘Channaṃ devalokāna’’nti nidassanavacanametaṃ. Brahmalokassāpi hi dibbagabbhabhāvo labbhateva dibbavihārahetukattā. Evañca katvā ‘‘bhāvanaṃ bhāvayamānā’’ti idampi vacanaṃ [Pg.422] samatthitaṃ hoti. ‘‘Devalokagāminiṃ paṭipadaṃ pūrayamānā’’ti vatvā taṃ paṭipadaṃ sarūpato dassetuṃ ‘‘dānaṃ dadamānā’’tiādi vuttaṃ. Bhavanti ettha yathāruci sukhasamappitāti bhavā, vimānāni. Devabhāvāvahattā dibbā. Vuttanayeneva gabbhā. Dānādayo devalokasaṃvattanika puññavisesā. Dibbā bhavāti idha devalokapariyāpannā upapattibhavā adhippetā. Tadāvaho hi kammabhavo pubbe gahitoti āha ‘‘devaloke vipākakkhandhā’’ti.

As for `dutiyaṃ upapattiṃ`, it is the second place of arising, the suitable reason, spoken of in the passage beginning 'Is it not, O king Pasenadi of Kosala,' etc. Indeed, the Blessed One shows the reason by means of a simile. Furthermore, by this instance of arising, you and others, thus including Lohicca, are made to feel a sense of spiritual urgency. 'Those sons of good family who mature the divine conceptions'—this is the construction. They are unable due to the absence of the perfection of the strong supporting condition or of the maturing of knowledge. Because of having no similar locus with the object-word, due to the verb `paripācenti`, by the alteration of case-endings, the nominative case occurs in the sense of the accusative. However, for those teachers who recite `paripaccanti` in the passive form, in their opinion, there is no need for an alteration of case-endings, because of it being a `kammakattu` construction. Furthermore, its meaning should be understood as the special merit of giving, etc., by the method stated in the second alternative. And the state of being one who is compassionate towards what is not beneficial, etc., occurs for that being by virtue of being a being endowed with that state. Existing in the celestial realm are `dibbā` (divine). By the power of maturing, they bind themselves; therefore, they are called `gabbhā` (conceptions), that is, the celestial worlds. This phrase 'of the six celestial worlds' is a statement of indication. Indeed, the state of being a divine conception is obtained even for the Brahma-world, because it is a cause for a divine abiding. And for this reason, this phrase `bhāvanaṃ bhāvayamānā` also becomes established. Having said 'fulfilling the practice that leads to the celestial world,' in order to show that practice in its own nature, the Teacher said `dānaṃ dadamānā`, etc. Herein, beings endowed with pleasure exist according to their wish; therefore, they are called `bhavā` (existences), that is, celestial mansions. Because they bring about the state of being a deva, they are called `dibbā`. They are called `gabbhā` only by the method already stated. The special merits, such as giving, which lead to rebirth in the celestial world, are obtained. Here, by `dibbā bhavā`, the rebirth-existences included in the celestial world are intended. Indeed, the kamma-existence that leads to that was taken up previously. Therefore, the Teacher said, 'the resultant aggregates in the celestial world'.

Tayocodanārahavaṇṇanā

The Explanation of the Three Who Are Worthy of Censure

513. Aniyāmitenevāti aniyamiteneva, ‘‘tvaṃ evaṃ diṭṭhiko, evaṃ sattānaṃ anatthassa kārako’’ti evaṃ anuddesikeneva. Sabbalokapatthaṭāya laddhiyā samuppajjanato yāva bhavaggā uggataṃ. Mānanti ‘‘ahametaṃ jānāmi, ahametaṃ passāmī’’ti evaṃ pavattaṃ paṇḍitamānaṃ. Bhinditvāti vidhametvā, jahāpetvāti attho. Tayo satthāreti asampāditaattahito anovādakarasāvako ca asampāditaattahito ovādakarasāvako ca sampāditaattahito anovādakarasāvako ceti ime tayo satthāre. Catuttho pana sammāsambuddho na codanāraho, tasmā ‘‘taṃ tena pucchito eva kathessāmī’’ti codanāraheva tayo satthāre paṭhamaṃ dasseti, pacchā catutthaṃ satthāraṃ. Kāmañcettha catuttho satthā eko adutiyo anaññasādhāraṇo, tathāpi so yesaṃ uttarimanussadhammānaṃ vasena ‘‘dhammamayo kāyo’’ti vuccati, tesaṃ samudāyabhūtopi te guṇāvayave satthuṭṭhāniye katvā dassento bhagavā ‘‘ayampi kho lohicca satthā’’ti abhāsi.

513. As for `aniyāmiteneva`, it means just by being undetermined. Thus: 'You are of such a view; thus you are a doer of what is unbeneficial for beings.' Thus, just by being without specific indication. Because of arising from a view that has spread throughout the entire world, it has ascended as far as the peak of existence. As for `mānaṃ` (conceit), it is the conceit of a wise person that proceeds thus: 'I know this, I see this.' As for `bhinditvā` (having shattered), it means having destroyed, having caused to be abandoned. As for `tayo satthāre` (three teachers): a teacher who has not accomplished his own welfare and has a disciple who does not follow his instruction; a teacher who has not accomplished his own welfare and has a disciple who does follow his instruction; and a teacher who has accomplished his own welfare and has a disciple who does not follow his instruction—these are the three teachers. However, the fourth, the Perfectly Enlightened One, is not worthy of censure. Therefore, thinking, 'Regarding that one, I will speak only when asked by him,' the Blessed One first shows the three teachers who are indeed worthy of censure, and afterwards the fourth teacher. And although here the fourth teacher is one, without a second, not shared by others, nevertheless, by the power of those supramundane qualities on account of which he is called 'the Dhamma-body,' the Blessed One, wishing to show those component qualities which are a collection of them, having placed them in the position of the teacher, said, 'This too, Lohicca, is a teacher'.

Aññāti ya-kāralopaniddeso ‘‘sayaṃ abhiññā’’tiādīsu (dī. ni. 1.28, 37; ma. ni. 1.154, 444) viya, tadatthe cetaṃ sampadānavacananti dasseti ‘‘aññāyā’’tiādinā. Sāvakattaṃ paṭijānitvā ṭhitattā ekadesenassa sāsanaṃ karontīti āha ‘‘nirantaraṃ tassa sāsanaṃ akatvā’’ti. Ukkamitvā ukkamitvāti kadāci tathā karaṇaṃ, kadāci tathā akaraṇañca sandhāya vicchāvacanaṃ, yadicchitaṃ karontīti adhippāyo[Pg.423]. Paṭikkamantiyāti anabhiratiyā agāravena apagacchantiyā. Tena vuttaṃ ‘‘anicchantiyā’’tiādi. Ekāyāti adutiyāya itthiyā, sampayoganti methunadhammasamāyogaṃ. Eko iccheyyāti adutiyo puriso sampayogaṃ iccheyyāti ānetvā sambandho. Osakkanādimukhena itthipurisasambandhanidassanaṃ gehassitāgehassitaapekkhavasena tassa satthuno sāvakesu paṭipattidassanatthaṃ. Ativirattabhāvato daṭṭhumpi anicchamānaṃ parammukhiṃ ṭhitaṃ itthiṃ. Lobhenāti parivāraṃ nissāya uppajjanakalābhasakkāralobhena. Īdisoti evaṃsabhāvo satthā. Yenāti lobhadhammena. Tattha sampādehīti tasmiṃ paṭipattidhamme patiṭṭhitaṃ katvā sampādehi. Kāyavaṅkādivigamena ujuṃ karohi.

This term `aññā` is an expression with the elision of the letter 'y', like in `sayaṃ abhiññā`, etc. Furthermore, this word is a dative case-ending in the sense of purpose for that; he shows this meaning with the text `aññāya`, etc. Because they stand having acknowledged the state of being a disciple, they follow his instruction only partially; therefore, he said, 'without continuously following his instruction.' `Ukkamitvā ukkamitvā` is a repetitive expression referring to sometimes acting in that way and sometimes not acting in that way; the intention is that they do whatever they wish. As for `paṭikkamantiyā`, it means departing with dissatisfaction and disrespect. Therefore, it was said, `anicchantiyā`, etc. As for `ekāya`, it means with a woman who is without a companion; as for `sampayogaṃ`, it means union in the practice of sexual intercourse. As for `eko iccheyya`, it means a man without a companion might desire union; thus, having supplied the words, the connection should be made. The illustration of the relationship between a man and a woman, by means of withdrawal, etc., is for the purpose of showing the practice among that teacher's disciples, with regard to being attached or unattached to the household life. A woman who, due to extreme dispassion, does not wish even to be seen and stands with her face averted. As for `lobhena`, it means with the greed that desires the gain and honor that arise depending on a following. As for `īdiso`, it means a teacher of such a nature. As for `yena`, it means by the quality of greed. As for `tattha sampādehi`, it means having established yourself in that practice-Dhamma, accomplish it. By being free from bodily crookedness, etc., make yourself straight.

514. Sassarūpakāni tiṇānīti sassasadisāni nīvārāditiṇāni.

514. As for `sassarūpakāni tiṇāni` (grasses resembling grain), it means grasses similar to grain, such as wild rice.

515. Evaṃ codanaṃ arahatīti vuttanayena sāvakesu appossukkabhāvāpādane niyojanavasena codanaṃ arahati, na paṭhamo viya ‘‘evarūpo tava lobhadhammo’’tiādinā, na ca dutiyo viya ‘‘attānameva tāva tattha sampādehī’’tiādinā. Kasmā? Sampāditaattahitatāya tatiyassa.

515. As for `evaṃ codanaṃ arahati` (thus he is worthy of censure): he is worthy of censure by way of enjoining upon the disciples the bringing about of a state of unconcern, according to the method stated. He is not worthy of censure like the first teacher, with 'Such is your quality of greed,' etc., nor is he worthy of censure like the second teacher, with 'First, accomplish it for yourself in that practice,' etc. Why? Because of the third teacher's state of having accomplished his own welfare.

Nacodanārahasatthuvaṇṇanā

Explanation of the Teacher Not Worthy of Censure

516. Na codanārahoti ettha yasmā codanārahatā nāma satthuvippaṭipattiyā vā sāvakavippaṭipattiyā vā ubhayavippaṭipattiyā vā hoti, tayidaṃ sabbampi imasmiṃ satthari natthi, tasmā na codanārahoti imamatthaṃ dassetuṃ ‘‘ayañhī’’tiādi vuttaṃ. Assavāti paṭissavā.

516. Regarding the phrase 'He is not worthy of censure': Because being worthy of censure arises either from the teacher's wrong practice, or from the disciple's wrong practice, or from the wrong practice of both, and none of this wrong practice exists in this Teacher, therefore he is not worthy of censure. To show this meaning, the passage beginning with 'For this one...' was stated. As for `assavā`, it means receptive.

517. Mayā gahitāya diṭṭhiyāti sabbaso anavajje anupavajje sammāpaṭipanne, paresañca sammadeva sammāpaṭipattiṃ dassente satthari abhūtadosāropanavasena micchāgahitāya nirayagāminiyā pāpadiṭṭhiyā. Narakapapātanti narakasaṅkhātaṃ mahāpapātaṃ. Papatanti etthāti hi papāto. Dhammadesanāhatthenāti dhammadesanāsaṅkhātena hatthena. Saggamaggathaleti saggagāmimaggabhūte [Pg.424] puññadhammathale, cātumahārājikādisaggasotāpattiādimaggasaṅkhāte vā thale. Sesaṃ suviññeyyameva.

517. Regarding 'By the view I have taken': This refers to a wrongly grasped, hell-bound, evil view, by way of imputing a non-existent fault upon a teacher who is entirely blameless, faultless, rightly practicing, and who rightly teaches the right practice to others. 'The precipice of hell' means the great precipice called hell. Indeed, because beings fall into it, it is called a precipice. 'With the hand of Dhamma-teaching' means with the hand called the teaching of the Dhamma. 'On the ground of the path to heaven' means on the ground of meritorious Dhamma which is the path leading to heaven, or on the ground called the heaven of the Cātumahārājika and so on, and the path of stream-entry and so on. The remainder is easily understood.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā lohiccasuttavaṇṇanāya līnatthapakāsanā.

Thus, in the Dīgha Nikāya Commentary named Sumaṅgalavilāsinī—which illuminates the supreme, subtle, profound, and hard-to-penetrate meaning, and which generates the power of readiness and clarity of perfectly pure and vast wisdom—in the Subcommentary named Sādhuvilāsinī, which is an exposition of hidden meanings, the Exposition of the Hidden Meanings of the Commentary on the Lohicca Sutta is completed.

Lohiccasuttavaṇṇanā niṭṭhitā.

The Commentary on the Lohicca Sutta is finished.

13. Tevijjasuttavaṇṇanā

13. The Commentary on the Tevijja Sutta

518. Evaṃ [Pg.425] lohiccasuttaṃ saṃvaṇṇetvā idāni tevijjasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, lohiccasuttassānantaraṃ saṅgītassa suttassa tevijjasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… kosalesūti tevijjasutta’’nti āha. Nāmanti nāmamattaṃ. Disāvācīsaddato payujjamāno enasaddo aduratthe icchito, tappayogena ca pañcamiyatthe sāmivacanaṃ, tasmā ‘‘uttarenā’’ti padena adūratthajotanaṃ, pañcamiyatthe ca sāmivacanaṃ dassetuṃ ‘‘manasākaṭato avidūre uttarapasse’’ti vuttaṃ. ‘‘Disāvācīsaddato pañcamīvacanassa adūratthajotanato adūratthaṃ dassetuṃ enasaddena evaṃ vutta’’nti keci, sattamiyatthe cetaṃ tatiyāvacanaṃ ‘‘pubbena gāmaṃ ramaṇīya’’ntiādīsu viya. ‘‘Akkharacintakā pana ena-saddayoge avadhivācini pade upayogavacanaṃ icchanti, attho pana sāmivaseneva icchito, tasmā idha sāmivacanavaseneva vutta’’nti (dī. ni. ṭī. 1.518) ayaṃ ācariyamati. Taruṇaambarukkhasaṇḍeti taruṇambarukkhasamūhe. Rukkhasamudāyassa hi vanasamaññā.

518. Having thus expounded the Lohicca Sutta, now, wishing to expound the Tevijja Sutta, in order to clarify that the occasion for exposition has arrived in due sequence, or to show that the sutta recited immediately after the Lohicca Sutta is the Tevijja Sutta, the commentator said: 'Thus have I heard... in Kosala, the Tevijja Sutta.' 'Nāmaṃ' is merely a name. The particle 'ena', used after a word indicating direction, is intended in the sense of 'not far'. And by its use, the genitive case occurs in the sense of the ablative. Therefore, to show both the indication of nearness by the word 'uttarena' and the genitive case in the sense of the ablative, it was stated: 'not far from Manasākaṭa, on the northern side'. Some say: 'It was stated thus with the particle 'ena' to show the meaning of nearness, because the ablative case after a word indicating direction signifies nearness'. And this is the third (instrumental) case in the sense of the seventh (locative) case, as in such examples as 'pubbena gāmaṃ ramaṇīyaṃ' ('In the east, the village is delightful'). Grammarians, however, prefer the accusative case for a word denoting a boundary when used with the particle 'ena'; but the meaning is intended by the force of the genitive. Therefore, here it is stated by the force of the genitive case. This is the commentator's opinion. 'In a grove of young mango trees' means in a cluster of young mango trees. Indeed, a collection of trees has the designation 'forest'.

519. Kulacārittādisampattiyāti ettha ādisaddena mantajjhenābhirūpatādisampattiṃ saṅgaṇhāti. Tattha tatthāti tasmiṃ tasmiṃ dese, kule vā. Te nivāsaṭṭhānena visesento ‘‘tatthā’’tiādimāha. Mantasajjhāyakaraṇatthanti āthabbaṇamantānaṃ sajjhāyakaraṇatthaṃ. Tena vuttaṃ ‘‘aññesaṃ bahūnaṃ pavesanaṃ nivāretvā’’ti. Nadītīreti aciravatiyā nadiyā tīre.

519. Regarding the phrase 'kulacārittādisampattiyā' (accomplishment in lineage, conduct, etc.): here, by the word 'ādi' (etc.), it includes accomplishments such as the recitation of the Vedas and being very handsome. 'Tattha tattha' (there, there) means in this or that region, or family. Wishing to specify them by their place of residence, the commentator said the words beginning with 'tattha'. 'Mantasajjhāyakaraṇatthaṃ' (for the purpose of reciting mantras) means for the purpose of reciting the Atharvaṇa Vedas. Therefore, it was said: 'having prevented the entry of many others'. 'Nadītīre' (on the riverbank) means on the bank of the river Aciravatī.

Maggāmaggakathāvaṇṇanā

Exposition on the Discourse of the Path and the Non-Path

520. Jaṅghacāranti caṅkamena, ito cito ca vicaraṇaṃ. So hi jaṅghāsu kilamathavinodanatthaṃ caraṇato ‘‘jaṅghavihāro, jaṅghacāro’’ti ca vutto. Tenāha pāḷiyaṃ ‘‘anucaṅkamantānaṃ anuvicarantāna’’nti. Cuṇṇamattikādi nhānīyasambhāro. Tena vuttanti ubhosupi anucaṅkamanānuvicaraṇānaṃ labbhanato evaṃ vuttaṃ. Maggo cettha brahmalokagamanūpāyapaṭipadābhūto ujumaggo. Icchitaṭṭhānaṃ ujukaṃ maggati upagacchati etenāti [Pg.426] hi maggo, tadañño amaggo, a-saddo vā vuddhiattho daṭṭhabbo. Tathā hi ‘‘katamaṃ nu kho’’tiādinā maggameva dasseti. Paṭipadanti brahmalokagāmimaggassa pubbabhāgapaṭipadaṃ.

520. `Jaṅghacāra` (pacing about) means wandering to and fro by means of pacing. Indeed, because it is walking for the purpose of dispelling fatigue in the legs, it is called `jaṅghavihāra` (abiding in walking) and `jaṅghacāra`. Therefore, it is said in the Pāḷi, 'for those walking back and forth, for those wandering about.' The requisites for bathing are such things as powdered clay. It is said thus because for both of them, the acts of walking back and forth and wandering about are obtainable. And here, the path (`magga`) is the straight path which is the practice and means for going to the Brahma-world. Indeed, it is called `magga` because by it one goes straight, one approaches the desired destination. That which is other than it is the non-path (`amagga`), or the `a-` sound should be understood in the sense of augmentation. Thus, by the phrase beginning with 'Which one now?', it indicates the path itself. `Paṭipadā` (practice) means the preliminary practice of the path leading to the Brahma-world.

Añjasāyanoti ujumaggassa vevacanaṃ pariyāyadvayassa atirekatthadīpanato yathā ‘‘padaṭṭhāna’’nti. Dutiyavikappe añjasasaddo ujukapariyāyo. Niyyātīti niyyāniyo, so eva niyyānikoti dasseti ‘‘niyyāyanto’’ti iminā. Niyyāniko niyyātīti ca ekantaniyyānaṃ vuttaṃ, gacchanto hutvā gacchatīti attho. Kasmā maggo ‘‘niyyātī’’ti vutto, nanvesa gamane abyāpāroti? Saccaṃ. Yasmā panassa niyyātu-puggalavasena niyyānabhāvo labbhati, tasmā niyyāyantapuggalassa yoniso paṭipajjanavasena niyyāyanto maggo ‘‘niyyātī’’ti vutto. Karotīti attano santāne uppādeti. Tathā uppādentoyeva hi taṃ paṭipajjati nāma. Saha byeti vattatīti sahabyo, sahavattanako, tassa bhāvo sahabyatāti vuttaṃ ‘‘sahabhāvāyā’’ti. Sahabhāvoti ca salokatā, samīpatā vā veditabbā. Tathā cāha ‘‘ekaṭṭhāne pātubhāvāyā’’ti. Sakamevāti attano ācariyena pokkharasātinā kathitameva. Thometvāti ‘‘ayameva ujumaggo ayamañjasāyano’’tiādinā pasaṃsitvā. Tathā paggaṇhitvā. Bhāradvājopi sakameva attano ācariyena tārukkhena kathitameva ācariyavādaṃ thometvā paggaṇhitvā vicaratīti yojanā. Tena vuttanti yathā tathā vā abhiniviṭṭhabhāvena pāḷiyaṃ vuttaṃ.

`Añjasāyana` is a synonym for the straight path, because it shows an additional meaning from the combination of two synonymous terms, like the term `padaṭṭhāna`. In the second alternative, the word `añjasa` is a synonym for `ujuka` (straight). It leads out (`niyyāti`), therefore it is `niyyānika` (leading out); the teacher shows that this very thing is `niyyānika` with the word `niyyāyanto` (leading out). Both `niyyānika` and `niyyāti` are said to mean 'certainly leading out'; the meaning is that having become one who goes, one goes. Why is the path called `niyyāti`? Is it not without exertion in the act of going? True. However, because the state of leading out is obtained for this path by means of the person who goes out, therefore, by means of the wise practice of the person who goes out, the path that is a cause for going out is called `niyyāti`. `Karoti` (does/makes) means one causes it to arise in one's own continuity. Indeed, only by causing it to arise in such a way is one said to practice it. It occurs (`byeti`) together (`saha`), thus it is `sahabya` (co-existent), one who exists together; its state, `sahabyatā` (co-existence), is stated as `sahabhāvāya` (for the sake of co-existence). And `sahabhāva` (co-existence) should be known as being in the same world (`salokatā`) or as proximity (`samīpatā`). And so he said, 'for the sake of appearance in one place.' `Sakameva` (one's own) means only that which was spoken by one's own teacher, Pokkharasāti. `Thometvā` (having praised) means having praised with phrases such as, 'This itself is the straight path, this is the direct way,' and thus `paggaṇhitvā` (having upheld it). The construction is as follows: Bhāradvāja too wanders about, praising and upholding the very teaching spoken by his own teacher, Tārukkha. `Tena vuttaṃ` (Therefore it is said) means: it is stated in the Pāḷi as it is, due to their state of firm adherence.

521-522. Aniyyānikāvāti appāṭihārikāva, aññamaññassa vāde dosaṃ dassetvā aviparītatthadassanatthaṃ uttararahitā evāti attho. Tulanti mānapatthatulaṃ. Aññamaññavādassa āditova viruddhaggahaṇaṃ viggaho, sveva vivadanavasena aparāparaṃ uppanno vivādoti āha ‘‘pubbuppattiko’’tiādi. Duvidhopi esoti viggaho, vivādoti dvidhā vuttopi eso virodho. Nānāācariyānaṃ vādatoti nānārucikānaṃ ācariyānaṃ vādabhāvato. Nānāvādo nānāvidho vādoti katvā, adhunā pana ‘‘nānāācariyānaṃ vādo nānāvādo’’ti pāṭho.

`Aniyyānikāvā` (not leading out) means only that which cannot counteract its opposite. The meaning is: having shown the fault in one another's doctrine, they are devoid of a final answer for the purpose of showing the undistorted meaning. `Tulaṃ` means a measuring cup for weighing. `Viggaha` (dispute) is the taking up of opposition in one another's doctrine from the very beginning. That very `viggaha`, having arisen successively by means of disputation, is `vivāda` (contention); therefore, the teacher said `pubbuppattiko` (having a prior origin), etc. `Duvidhopi eso` (this is also twofold) means: this opposition (`virodha`), although stated in two ways as `viggaha` and `vivāda`. `Nānāācariyānaṃ vādato` (from the doctrine of various teachers) means: because of it being the doctrine of teachers of various inclinations. Having made the etymological explanation that `nānāvāda` (various doctrines) is `nānāvidho vādo` (doctrine of various kinds), but now the reading is `nānāācariyānaṃ vādo nānāvādo` (the doctrine of various teachers is `nānāvāda`).

523. Ekassāpīti [Pg.427] tumhesu dvīsu ekassāpi. Ekasminti sakavādaparavādesu ekasmimpi. Saṃsayo natthīti ‘‘maggo nu kho, na maggo’’ti vicikicchā natthi, añjasānañjasābhāve pana saṃsayo. Tena vuttaṃ ‘‘esa kirā’’tiādi evaṃ satīti yadi sabbattha maggasaññino, evaṃ sati ‘‘kismiṃ vo viggaho’’ti bhagavā pucchati. Itisaddena cettha ādyatthena vivādo, nānāvādo ca saṅgahito.

523. `Ekassāpi` (of even one) means: of even one of you two. `Ekasmiṃ` (in one) means: in even one doctrine among one's own doctrine and another's doctrine. `Saṃsayo natthi` (there is no doubt) means: there is no doubt (`vicikicchā`) such as, 'Is it the path? Is it not the path?' However, there is doubt about the state of being a direct way or not a direct way. Therefore, it was said, `esa kira` (this, it seems), etc. `Evaṃ sati` (this being so) means: if you are all perceivers of the path, this being so, the Blessed One asks, 'In what is your dispute (`viggaha`)?' etc. And here, by the word `iti` with the meaning of 'etc.', `vivāda` (contention) and `nānāvāda` (various doctrines) are also included.

524. ‘‘Icchitaṭṭhānaṃ ujukaṃ maggati upagacchati etenāti maggo, ujumaggo. Tadañño amaggo, a-saddo vā vuddhiattho daṭṭhabbo’’ti heṭṭhā vuttovāyamattho. Anujumaggeti etthāpi a-saddo vuddhiattho ca yujjati. Tameva vatthunti sabbesampi brāhmaṇānaṃ maggassa maggabhāvasaṅkhātaṃ, sakamaggassa ujumaggabhāvasaṅkhātañca vatthuṃ. Sabbe teti sabbe te nānāācariyehi vuttamaggā, ye pāḷiyaṃ ‘‘addhariyā brāhmaṇā’’tiādinā vuttā. Ayamettha pāḷiattho – addharo nāma yaññaviseso, tadupayogibhāvato addhariyāni vuccanti yajūni, tāni sajjhāyantīti addhariyā, yajuvedino. Tittirinā nāma isinā katā mantāti tittirā, te sajjhāyantīti tittiriyā, yajuvedino eva. Yajuvedasākhā hesā, yadidaṃ tittiranti. Chando vuccati visesato sāmavedo, taṃ sarena kāyantīti chandokā, sāmavedino. ‘‘Chandogā’’tipi tatiyakkharena paṭhanti, so evattho. Bahavo iriyo thomanā etthāti bavhāri, iruvedo, taṃ adhīyantīti bavhārijjhā.

524. 'It is called `magga` (path), the `ujumaggo` (straight path), because by it one goes straight, one approaches the desired destination. That which is other than it is the `amagga` (non-path), or the `a-` sound should be understood in the sense of augmentation.' This meaning has already been stated above. Also in the reading `anujumagge` (not a straight path), the `a-` sound with the meaning of augmentation is suitable. `Tameva vatthuṃ` (that very subject) means: the subject matter designated as the state of being a path for the path of all brahmins, and the subject matter designated as the state of being a straight path for one's own path. `Sabbe te` (all those) means: all those paths spoken by various teachers, which are mentioned in the Pāḷi by the phrase beginning with `addhariyā brāhmaṇā`. This here is the meaning of the Pāḷi: `Addhara` is the name of a particular sacrifice. Because they are instrumental to it, the Yajur hymns are called `addhariyāni`; because they recite them, they are `Addhariyā`, followers of the Yajur Veda. The mantras composed by the sage named Tittiri are `Tittirā`; because they recite them, they are `Tittiriyā`, also followers of the Yajur Veda. For this, which is called `Tittira`, is a branch of the Yajur Veda. `Chando` specifically refers to the Sama Veda; because they sing it with melody, they are `Chandokā`, followers of the Sama Veda. They also read it as `Chandogā` with a third consonant; the meaning is the same. There are many praises (`iriyo thomanā`) in it, thus it is `Bavhāri`, the Rig Veda; because they study it, they are `Bavhārijjhā`.

Bahūnīti etthāyaṃ upamāsaṃsandanā – yathā te nānāmaggā ekaṃsato tassa gāmassa vā nigamassa vā pavesāya honti, evaṃ brāhmaṇehi paññāpiyamānāpi nānāmaggā ekaṃsato brahmalokūpagamanāya brahmunā sahabyatāya hontīti.

Regarding `bahūni` (many), this is the connection of the simile here: Just as those various paths are definitively for entering that village or town, so too, the various paths, although laid down by the brahmins, are definitively for approaching the Brahma-world, for co-existence with Brahmā.

525. Paṭijānitvā pacchā niggayhamānā avajānantīti pubbe niddosataṃ sallakkhamānā paṭijānitvā pacchā sadosabhāvena niggayhamānā ‘‘netaṃ mama vacana’’nti avajānanti, na paṭijānantīti attho.

525. `Paṭijānitvā pacchā niggayhamānā avajānantīti` (Having acknowledged, they later, being censured, deny it) means: having previously acknowledged it while perceiving a state of faultlessness, they later, being censured for having a state of faultiness, deny it, saying, 'This is not my statement.' They do not acknowledge it; this is the meaning.

527-529. Te [Pg.428] tevijjāti tevijjakā te brāhmaṇā. Evasaddena ñāpito attho idha natthīti va-kāro gahito, so ca anatthakovāti dasseti ‘‘āgamasandhimatta’’nti iminā, vaṇṇāgamena padantarasandhimattaṃ katanti attho. Andhapaveṇīti andhapanti. ‘‘Paṇṇāsasaṭṭhi andhā’’ti idaṃ tassā andhapaveṇiyā mahato gacchagumbassa anuparigamanayogyatādassanaṃ. Evañhi te ‘‘suciraṃ velaṃ mayaṃ maggaṃ gacchāmā’’ti saññino honti. Andhānaṃ paramparasaṃsattavacanena yaṭṭhigāhakavirahatā dassitāti vuttaṃ ‘‘yaṭṭhigāhakenā’’tiādi. Tadudāharaṇaṃ dassentena ‘‘eko kirā’’tiādi āraddhaṃ. Anuparigantvāti kañci kālaṃ anukkamena samantato gantvā. Kacchanti kacchabandhadussakaṇṇaṃ. ‘‘Kacchaṃ bandhantī’’tiādīsu (cūḷava. aṭṭha. 280; vi. saṅga. aṭṭha. 34.42) viya hi kacchasaddo nibbasanavisesapariyāyo. Apica kacchanti upakacchakaṭṭhānaṃ. ‘‘Sambādho nāma ubho upakacchakā muttakaraṇa’’ntiādīsu (pāci. 800) viya hi kāyekadesavācako kacchasaddo. Cakkhumāti yaṭṭhigāhakaṃ vadati. ‘‘Purimo’’tiādi yathāvuttakkamena veditabbo. Nāmakaññevāti atthābhāvato nāmamattameva, taṃ pana bhāsitaṃ tehi sārasaññitampi nāmamattatāya asārabhāvato nihīnamevāti atthamattaṃ dasseti ‘‘lāmakaṃyevā’’ti iminā.

`Te tevijjā` means those brahmins who are masters of the three Vedas. Because the meaning indicated by the word `eva` is not present here, the letter 'v' is taken; and that it is meaningless is shown by this phrase `āgamasandhimattaṃ` (mere connection by insertion), meaning that a mere connection with another word is made by the insertion of a letter. `Andhapaveṇī` means a line of blind men. This phrase, 'fifty or sixty blind men,' is a statement showing the suitability of that line of blind men for going around a great thicket. For, this being so, those blind men perceive, 'We are traveling the path for a very long time.' By the statement of the blind men clinging to one another in succession, the absence of a staff-bearer is shown; therefore, it is said, 'by a staff-bearer,' etc. Wishing to show that example, 'one, it is said,' etc., was begun. `Anuparigantvā` means having gone all around in succession for some time. `Kacchaṃ` means the corner of the lower garment that is tucked in. Indeed, as in phrases like 'they tie the `kaccha`,' the word `kaccha` is a synonym for a particular way of wearing a garment. Furthermore, `kacchaṃ` means the armpit area. Indeed, as in 'an obstruction, namely, the two armpits, is for urination,' etc., the word `kaccha` denotes a part of the body. By `cakkhumā`, it refers to the one holding the staff. 'The first,' etc., should be understood in the order already stated. `Nāmakaññeva` means that because of the absence of meaning, it is merely a name. Furthermore, that speech, though perceived by them as having essence, is, because of being merely a name, without essence and thus is simply inferior. This mere meaning is shown by the term `lāmakaṃyeva` (inferior indeed).

530. Yoti brahmaloko. Yatoti bhummatthe nissakkavacanaṃ. Sāmaññajotanāya visese avatiṭṭhanato visesaparāmasanaṃ dassetuṃ ‘‘yasmiṃ kāle’’ti vuttaṃ. ‘‘Uggamanakāle’’tiādinā pakaraṇādhigatamāha. Āyācantīti uggamanaṃ patthenti. Kasmā? Lokassa bahukārabhāvato. Tathā thomanādīsu. Sommoti sītalo. Ayaṃ kira brāhmaṇānaṃ laddhi ‘‘pubbebrāhmaṇānamāyācanāya candimasūriyā’gantvā loke obhāsaṃ karontī’’ti.

530. `Yo` refers to the Brahma-world. `Yato` is a word in the ablative case used here in the sense of the locative. Because a general indication stands in a specific sense, 'at which time' was said in order to show the specific reference. By 'at the time of rising,' etc., it states what is understood from the context. `Āyācanti` means they desire the rising. Why? Because of its being of great benefit to the world. Likewise in praise, etc. `Sommo` means cool. This, it seems, is the view of the brahmins: 'In the past, due to the request of the brahmins, the moon and sun, having come forth, illuminate the world.'

532. Idha pana kiṃ vattabbanti imasmiṃ pana appaccakkhabhūtassa brahmuno sahabyatāya maggadesane tevijjānaṃ brāhmaṇānaṃ kiṃ vattabbaṃ atthi, ye paccakkhabhūtānampi candimasūriyānaṃ sahabyatāya maggaṃ desetuṃ na sakkontīti adhippāyo. ‘‘Yatthā’’ti iminā ‘‘idhā’’ti vuttamevatthaṃ paccāmasati.

532. As for `Idha pana kiṃ vattabbaṃ` (But what is to be said here?): In this teaching of the path for the sake of companionship with Brahmā, who is imperceptible, what is there to be said to the brahmins who are masters of the three Vedas, who are unable to teach the path for the sake of companionship even with the moon and sun, who are perceptible? This is the intention. By this word `yatthā`, it refers back to the very meaning stated by `idhā`.

Aciravatīnadīupamākathāvaṇṇanā

Commentary on the Discourse of the Simile of the Aciravatī River

542. Samabharitāti [Pg.429] sampuṇṇā. Tato eva kākapeyyā. Pārāti pārimatīra, ālapanametanti dassetuṃ ‘‘ambho’’ti vuttaṃ. Apāranti orimatīraṃ. Ehīti āgacchāhi. Vatāti ekaṃsena. Atha gamissasi, evaṃ sati ehīti yojanā. ‘‘Atthime’’tiādi avhānakāraṇaṃ.

542. `Samabharitā` means completely full. Precisely for that reason, it is `kākapeyyā` (drinkable by crows). `Pārā` means the further shore; to show that this is a term of address, `ambho` was said. `Apāraṃ` means the hither shore. `Ehi` means come. `Vatā` means certainly. The construction is: If you will go, this being so, come. The phrase 'There is for me,' etc., is the reason for calling.

544. Pañcasīla…pe… veditabbā yamaniyamādibrāhmaṇadhammānaṃ tadantogadhabhāvato. Tabbiparītāti pañcasīlādiviparītā pañcaverādayo. Indanti indanāmakaṃ devaputtaṃ, sakkaṃ vā. ‘‘Aciravatiyā tīre nisinno’’ti iminā yassā tīre nisinno, tadeva upamaṃ katvā āharati dhammarājā dhammadhātuyā suppaṭividdhattāti dasseti. ‘‘Punapī’’ti vatvā ‘‘aparampī’’ti vacanaṃ itarāyapi nadīupamāya saṅgaṇhanatthaṃ.

544. The dhammas comprising the five precepts and the ten wholesome courses of action should be known as those that make one a brahmin, because of their being included within those brahmin-dhammas such as `yama` (restraint) and `niyama` (discipline). `Tabbiparītā` (Their opposites) means those contrary to the five precepts and so forth, such as the five enmities. `Indaṃ` refers to the deity named Inda, or Sakka. By this text, 'seated on the bank of the Aciravatī,' it shows this meaning: the King of Dhamma, seated on the bank of that very river, brings forth a simile of that very thing because the Dhamma-element has been well penetrated. Having said `punapi` (again), the statement `aparampi` (furthermore) is for the purpose of including the other river simile as well.

546. Kāmayitabbaṭṭhenāti kāmanīyabhāvena. Bandhanaṭṭhenāti kāmayitabbato sattānaṃ cittassa ābandhanabhāvena. Kāmañcāyaṃ guṇasaddo atthantaresupi diṭṭhapayogo, tesaṃ panettha asambhavato pārisesañāyena bandhanaṭṭhoyeva yuttoti dassetuṃ ayamatthuddhāro āraddho. Ahatānanti adhotānaṃ abhinavānaṃ. Etthāti khandhakapāḷipade paṭalaṭṭhoti paṭalasaddassa, paṭalasaṅkhāto vā attho. Guṇaṭṭhoti guṇasaddassa attho nāma. Esa nayo sesesupi. Accentīti atikkamma pavattanti. Etthāti somanassajātakapāḷipade. Dakkhiṇāti tiracchānagate dānacetanā. Etthāti dakkhiṇavibhaṅgasuttapade (ma. ni. 3.379) mālāguṇeti mālādāme. Etthāti satipaṭṭhāna- (dī. ni. 2.378; ma. ni. 1.109) dhammapadapāḷipadesu, (dha. pa. 53) nidassanamattañcetaṃ koṭṭhāsāpadhānasīlādisukkādisampadājiyāsupi pavattanato. Hoti cettha –

546. `Kāmayitabbaṭṭhena` means: by the state of being desirable. `Bandhanaṭṭhena` means: because it is desirable, by the state of binding the minds of beings. Although this word `guṇa` is seen used in other meanings, nevertheless, because those other meanings are not possible here, it is fitting that only the meaning of 'binding' is taken, by the method of elimination. To show this matter of meaning, this extraction of meaning was undertaken. `Ahatānaṃ` means unwashed, new. `Ettha` means: in the passage of the Cīvarakkhandhaka Pāḷi. `Paṭalaṭṭho` means the meaning of the word `paṭala`, or the meaning designated as 'layer'. `Guṇaṭṭho` is the meaning of the word `guṇa`. This method should be noted in the remaining instances as well. `Accenti` means they proceed, having surpassed. `Ettha` means: in the passage of the Somanassa Jātaka Pāḷi. `Dakkhiṇā` means the volition of giving to an animal. `Ettha` means: in the passage of the Dakkhiṇāvibhaṅga Sutta. `Mālāguṇe` means in a garland. `Ettha` means: in the passages of the Satipaṭṭhāna Sutta and the Dhammapada Pāḷi. And this is merely an illustration, because the word `guṇa` also occurs in the senses of portion, non-primary, virtue, purity, accomplishment, and bowstring. And here there is this:

‘‘Guṇo paṭalarāsānisaṃse koṭṭhāsabandhane;

Sīlasukkādyapadhāne, sampadāya jiyāya cā’’ti.

The word `guṇa` occurs in the meanings of layer, mass, and benefit; and in the meanings of portion and binding; and in the meanings of virtue etc., purity etc., and non-primary; and in the meaning of accomplishment; and in the meaning of bowstring.

Esevāti [Pg.430] bandhanaṭṭho eva. Na hi rūpādīnaṃ kāmetabbabhāve vuccamāne paṭalaṭṭho yujjati tathā kāmetabbatāya anadhippetattā. Rāsaṭṭhādīsupi eseva nayo. Pārisesato pana bandhanaṭṭhova yujjati. Yadaggena hi nesaṃ kāmetabbatā, tadaggena bandhanabhāvoti.

`Eseva` means: only the meaning of binding. Indeed, when the desirability of forms, etc., is being spoken of, the meaning of 'layer' is not fitting, because in that context, desirability is not intended. In the meaning of 'mass', etc., as well, this same method should be noted. But by the method of elimination, only the meaning of 'binding' is fitting. For, by that very aspect that they are desirable, by that aspect there is the state of being a bond.

Koṭṭhāsaṭṭhopi cettha yujjateva cakkhuviññeyyādikoṭṭhāsabhāvena nesaṃ kāmetabbato. Koṭṭhāse ca guṇasaddo dissati ‘‘diguṇaṃ vaḍḍhetabba’’ntiādīsu viya.

Furthermore, here the meaning of 'portion' is also fitting, because of their desirability by way of being portions such as that cognizable by eye-consciousness. And that is true. The word `guṇa` is seen in the sense of 'portion', as in 'it should be increased twofold,' etc.

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

Guṇena nāmamuddheyyaṃ, api nāmasahassato’’ti. (dha. sa. aṭṭha. 1313;

udā. aṭṭha. 53;

paṭi. ma. aṭṭha. 1.1.76) –

“Countless are the names of the Great Seer, by his own qualities; by quality, a name should be drawn out by the wise, even from a thousand names.”

Ādīsu pana sampadāṭṭho guṇasaddo, sopi idha na yujjatīti anuddhaṭo.

However, in instances such as this, the word `guṇa` has the meaning of accomplishment (`sampadā`); that too is not fitting here, and therefore it was not extracted by the commentator.

Dassanameva idha vijānananti āha ‘‘passitabbā’’ti. ‘‘Sotaviññāṇena sotabbā’’tiādiatthaṃ ‘‘etenupāyenā’’ti atidisati. Gavesitāpi ‘‘iṭṭhā’’ti vuccanti, te idha nādhippetāti dassetuṃ ‘‘pariyiṭṭhā vā hontu mā vā’’ti vuttaṃ. Icchitā eva hi idha iṭṭhā, tenāha ‘‘iṭṭhārammaṇabhūtā’’ti, sukhārammaṇabhūtāti attho. Kāmanīyāti kāmetabbā. Iṭṭhabhāvena manaṃ appayanti vaḍḍhentīti manāpā. Piyajātikāti piyasabhāvā. Ārammaṇaṃ katvāti attānamārammaṇaṃ katvā. Kammabhūte ārammaṇe sati rāgo uppajjatīti taṃ kāraṇabhāvena nidassento ‘‘rāguppattikāraṇabhūtā’’ti āha.

Here, knowing is seeing itself; therefore, the commentator said, 'should be seen.' He indicates the meaning of 'to be heard by ear-consciousness,' etc., by the phrase 'by this means.' Even things that are sought are called 'desirable,' but to show that those are not intended here, it was said by the commentator, 'whether they be sought or not.' Indeed, here only what is wished for is 'desirable'; therefore, the commentator said, 'having become a desirable object,' the meaning of which is, 'having become a pleasant object.' 'Kāmanīya' means 'to be wished for.' Because they augment, that is, increase, the mind through their desirable nature, they are 'manāpā.' 'Piyajātikā' means 'of a dear nature.' 'Having made an object' means having made oneself an object. When there is an object that has become the basis of action, lust arises; therefore, indicating that as the cause, the commentator said, 'having become the cause for the arising of lust.'

Gedhenāti lobhena. Abhibhūtā hutvā pañca kāmaguṇe paribhuñjantīti yojanā. Mucchākāranti mohanākāraṃ. Adhiosannāti adhigayha ajjhosāya avasannā. Tena vuttaṃ ‘‘ogāḷhā’’ti. Sānanti avasānaṃ. Pariniṭṭhānappattāti gilitvā pariniṭṭhāpanavasena pariniṭṭhānaṃ uyyātā. Ādīnavanti kāmaparibhoge sampati, āyatiñca dosaṃ apassantā. Ghāsacchādanādisambhoganimittasaṃkilesato nissaranti apagacchanti etenāti nissaraṇaṃ, yoniso paccavekkhitvā tesaṃ paribhogapaññā. Tadabhāvato anissaraṇapaññāti atthaṃ dassento ‘‘idametthā’’tiādimāha. Paccavekkhaṇaparibhogavirahitāti yathāvuttapaccavekkhaṇañāṇena paribhogato virahitā.

‘Gedhena’ means by greed. The construction is: having been overcome, they enjoy the five strands of sensual pleasure. ‘Mucchākāraṃ’ means the state of delusion. ‘Adhiosannā’ means having intensely grasped, swallowed, and sunk down; therefore, it was said by the commentator, ‘ogāḷhā’ (immersed). ‘Sānaṃ’ means the end. ‘Pariniṭṭhānappattā’ means having swallowed, they have gone to completion by way of bringing to a conclusion. ‘Ādīnavaṃ’ means not seeing the fault in the enjoyment of sensual pleasures, both in the present and in the future. ‘Nissaraṇa’ (escape) is so called because by this one escapes, one departs from the defilement related to the sign of enjoyment of things like food and clothing; this is the wisdom of enjoyment regarding them, having wisely reflected. Showing the meaning that from the absence of that, there is the 'wisdom of non-escape,' the commentator said, 'this here,' etc. ‘Paccavekkhaṇaparibhogavirahitā’ means devoid of enjoyment with the wisdom of reflection as described.

548-9. Āvarantīti [Pg.431] kusaladhammuppattiṃ ādito vārenti. Nivārentīti niravasesato vārayanti. Onandhantīti ogāhantā viya chādenti. Pariyonandhantīti sabbaso chādenti. Āvaraṇādīnaṃ vasenāti yathāvuttānaṃ āvaraṇādiatthānaṃ vasena. Te hi āsevanabalavatāya purimapurimehi pacchimapacchimā daḷhataratamādibhāvappattā.

‘Āvaranti’ means they obstruct the arising of wholesome states from the very beginning. ‘Nivārenti’ means they obstruct without remainder. ‘Onandhanti’ means they cover over as if sinking down into. ‘Pariyonandhanti’ means they cover over completely. ‘Āvaraṇādīnaṃ vasena’ means by way of the meanings of 'obstruction,' etc., as have been stated. Indeed, due to the strength of repetition, the latter ones become progressively stronger than the former ones.

Saṃsandanakathāvaṇṇanā

The Explanation of the Discourse on Association.

550. Itthipariggahe sati purisassa pañcakāmaguṇapariggaho paripuṇṇo eva hotīti vuttaṃ ‘‘itthipariggahena sapariggaho’’ti. ‘‘Itthipariggahena apariggaho’’ti ca idaṃ tevijjabrāhmaṇesu dissamānapariggahānaṃ duṭṭhullatamapariggahābhāvadassanaṃ. Evaṃ bhūtānaṃ tevijjānaṃ brāhmaṇānaṃ kā brahmunā saṃsandanā, brahmā pana sabbena sabbaṃ apariggahoti. Veracittena avero, kuto etassa verapayogoti adhippāyo. Cittagelaññasaṅkhātenāti cittuppādagelaññasaññitena, iminā tassa rūpakāyagelaññabhāvo vutto hoti. Byāpajjhenāti dukkhena. Uddhaccakukkuccādīhīti ettha ādisaddena tadekaṭṭhā saṃkilesadhammā saṅgayhanti. Atoyevettha ‘‘uddhaccakukkuccābhāvato’’ti tadubhayābhāvamattahetuvacanaṃ samatthitaṃ hoti. Appaṭipattihetubhūtāya vicikicchāya sati na kadāci cittaṃ purisassa vase vattati, pahīnāya pana tāya siyā cittassa purisavase vattananti āha ‘‘vicikicchāyā’’tiādi. Cittagatikāti cittavasikā. Tena vuttaṃ ‘‘cittassa vase vattantī’’ti. Na tādisoti brāhmaṇā viya na cittavasiko hoti, atha kho vasībhūtajhānābhiññatāya cittaṃ attano vase vattetīti vasavattī.

550. When there is the taking of a wife, a man's taking of the five strands of sensual pleasure becomes complete; therefore, it was said by the commentator, 'through the taking of a wife, he has possessions.' And this statement, 'through the taking of a wife, he is without possessions,' shows the absence of the grossest kind of possessions among the Brahmins skilled in the three Vedas, whose possessions are visible. For such Brahmins skilled in the three Vedas, what association is there with Brahmā? For Brahmā is in every way without possessions. The intention is: He is without enmity (`avero`) because he is without a mind of enmity (`veracittena`); whence could there be for him the application of enmity? 'Cittagelaññasaṅkhātena' means 'designated as affliction of thought-arising'; by this, his state of physical affliction is stated. 'Byāpajjhena' means by suffering. Here, in 'uddhaccakukkuccādīhi,' by the word 'etc.,' defiling states that have a common basis with them are included. Therefore, herein, the statement of the cause as merely the absence of both, 'due to the absence of restlessness and remorse,' is established. When there is doubt, which is the cause of non-practice, the mind is never under a person's control; but when that is abandoned, the mind's being under the person's control may occur. Therefore, the commentator said, 'due to doubt,' etc. 'Cittagatikā' means 'under the control of the mind.' Therefore, it was said by the commentator, 'they are under the control of the mind.' 'Na tādiso' means he is not under the control of his mind like the Brahmins. Rather, due to having mastery over jhāna and direct knowledge, he makes the mind come under his own control; therefore, he is a 'master of control' (`vasavattī`).

552. Brahmalokamaggeti brahmalokagāmimagge paṭipajjitabbe, paññāpetabbe vā, taṃ paññapentāti adhippāyo. Upagantvāti micchāpaṭipattiyā upasaṅkamitvā, paṭijānitvā vā. Samatalanti saññāyāti matthake ekaṅgulaṃ vā upaḍḍhaṅgulaṃ vā sukkhatāya samatalanti saññāya. Paṅkaṃ otiṇṇā viyāti anekaporisaṃ mahāpaṅkaṃ otiṇṇā viya. Anuppavisantīti apāyamaggaṃ brahmalokamaggasaññāya ogāhanti. Tato eva saṃsīditvā visādaṃ pāpuṇanti. Evanti ‘‘samatala’’ntiādinā vuttanayena. Saṃsīditvāti nimujjitvā[Pg.432]. Marīcikāyāti migataṇhikāya kattubhūtāya. Vañcetvāti nadīsadisaṃ pakāsanena vañcetvā. Vāyamānāti vāyamamānā, ayameva vā pāṭho. Sukkhataraṇaṃ maññe tarantīti sukkhanadītaraṇaṃ taranti maññe. Abhinnepi bhedavacanametaṃ. Tasmāti yasmā tevijjā amaggameva ‘‘maggo’’ti upagantvā saṃsīdanti, tasmā. Yathā teti te ‘‘samatala’’nti saññāya paṅkaṃ otiṇṇā sattā hatthapādādīnaṃ saṃbhañjanaṃ paribhañjanaṃ pāpuṇanti yathā. Idheva cāti imasmiñca attabhāve. Sukhaṃ vā sātaṃ vā na labhantīti jhānasukhaṃ vā vipassanāsātaṃ vā na labhanti, kuto maggasukhaṃ vā nibbānasātaṃ vāti adhippāyo. Maggadīpakanti ‘‘maggadīpaka’’ micceva tehi abhimataṃ. Tevijjakanti tevijjatthañāpakaṃ. Pāvacananti pakaṭṭhavacanasammataṃ pāṭhaṃ. Tevijjānaṃ brāhmaṇānanti sambandhe sāmivacanaṃ. Iriṇanti araññāniyā idaṃ adhivacananti āha ‘‘agāmakaṃ mahārañña’’nti. Anupabhogarukkhehīti migaruruādīnampi anupabhogārahehi kiṃ pakkādivisarukkhehi. Yatthāti yasmiṃ vane. Parivattitumpi na sakkā honti mahākaṇṭakagacchagahanatāya. Ñātīnaṃ byasanaṃ vināso ñātibyasanaṃ. Evaṃ bhogasīlabyasanesupi. Rogo eva byasati vibādhatīti rogabyasanaṃ. Evaṃ diṭṭhibyasanepi.

552. By `brahmalokamagge` is meant: on the path leading to the Brahma-world, which should be practiced or, alternatively, which should be declared; the intended meaning is that they declare that path. By `upagantvā` is meant: having approached through wrong practice or, alternatively, having admitted. By `samatalanti saññāya` is meant: with the perception 'it is level ground' because the surface is dry for one finger-width or half a finger-width. By `paṅkaṃ otiṇṇā viya` is meant: as if having sunk into a great mud pit many fathoms deep. By `anuppavisanti` is meant: they plunge into the path to the plane of misery with the perception that it is the path to the Brahma-world. Because of that, having sunk, they arrive at ruin. By `evaṃ` is meant: in the manner spoken of beginning with `samatalaṃ`. By `saṃsīditvā` is meant: having sunk. By `marīcikāya` is meant: by the mirage which has become the agent. By `vañcetvā` is meant: having deceived by showing something similar to a river. By `vāyamānā` is meant: striving (`vāyamamānā`); or, this is the reading itself. By `sukkhataraṇaṃ maññe taranti` is meant: they cross a dry river crossing, it seems. This is a word expressing division even when there is no division. By `tasmā` is meant: because the Brahmins skilled in the three Vedas sink, having approached what is not the path as 'the path', therefore. By `yathā te` is meant: just as those beings who have sunk into the mud with the perception 'it is level ground' reach the breaking and all-around destruction of their hands, feet, and so on. By `idheva ca` is meant: in this very existence. By `sukhaṃ vā sātaṃ vā na labhanti` is meant: they do not obtain the happiness of jhāna or the delight of insight; how then could they obtain the happiness of the path or the delight of Nibbāna? This is the meaning. By `maggadīpakaṃ` is meant: that which is esteemed by them as 'the guide to the path'. By `tevijjakaṃ` is meant: that which makes known the meaning of the three Vedas. By `pāvacanaṃ` is meant: the text considered to be the excellent teaching. The phrase `tevijjānaṃ brāhmaṇānaṃ` is a genitive case in the sense of relation. By `iriṇaṃ` is meant a designation for a wilderness; therefore, the commentator said, 'a great, village-less forest'. By `anupabhogarukkhehi` is meant: by trees unfit for enjoyment even for deer, ruru deer, and so forth; what to say of poisonous trees such as pakka and so on. By `yattha` is meant: in which forest. One is not able to even turn around due to the denseness of the great thorny thickets. The destruction of relatives is `ñātibyasanaṃ`. Likewise in the cases of the ruin of possessions and virtue. A disease itself afflicts and harms, thus it is `rogabyasanaṃ`, the ruin of disease. Likewise, it should be understood in the case of the ruin of view.

554. Nanu jātasaddeneva ayamattho siddhoti codanamapaneti ‘‘yo hī’’tiādinā. Jāto hutvā saṃvaḍḍhito jātasaṃvaḍḍhoti ācariyena (dī. ni. ṭī. 1.554) vuttaṃ, jāto ca so saṃvaḍḍho cāti jātasaṃvaḍḍhoti pana yujjati visesanaparanipātattā. Na sabbaso paccakkhā honti paricayābhāvato. Ciranikkhantoti nikkhanto hutvā cirakālo. Ciraṃ nikkhantassa assāti hi ciranikkhanto. ‘‘Jātasaṃvaḍḍho’’ti padadvayena atthassa paripuṇṇābhāvato ‘‘tamena’’nti kammapadaṃ ‘‘tāvadeva avasaṭa’’nti puna visesetīti vuttaṃ hoti. Dandhāyitattanti vissajjane mandattaṃ saṇikavutti, taṃ pana saṃsayavasena cirāyanaṃ nāma hotīti āha ‘‘kaṅkhāvasena cirāyitatta’’nti. Vitthāyitattanti sārajjitattaṃ. Aṭṭhakathāyaṃ pana vitthāyitattaṃ nāma thambhitattanti adhippāyena ‘‘thaddhabhāvaggahaṇa’’nti vuttaṃ. Appaṭihatabhāvaṃ dasseti tasseva anāvaraṇañāṇabhāvato. Nanvetampi antarāyapaṭihataṃ siyāti āsaṅkaṃ pariharati ‘‘tassa hī’’tiādinā. Mārāvaṭṭanādivasenāti ettha cakkhumohamucchākālādi saṅgayhati. Na sakkā [Pg.433] tassa kenaci antarāyo kātuṃ catūsu anantarāyikadhammesu pariyāpannabhāvato.

554. Does not this meaning stand established by the very word ‘jāta’? The objection is removed with ‘yo hi’ and so forth. The teacher has said that ‘jātasaṃvaḍḍho’ means ‘born and grown’ (jāto hutvā saṃvaḍḍhito); but it is also appropriate to interpret it as ‘born and grown’ (jāto ca so saṃvaḍḍho ca) due to the modifier being placed after. They are not entirely manifest due to lack of familiarity. By ‘ciranikkhanto’ (long departed) is meant: having departed, there is a long time. For one who has departed long ago, it is indeed ‘ciranikkhanto’. Because the meaning is not complete with the two words ‘jātasaṃvaḍḍho’, it is said that the object ‘tamenaṃ’ further qualifies it as ‘tāvadeva avasaṭaṃ’. By ‘dandhāyitatta’ (sluggishness) is meant slowness in responding, a slow manner; but due to doubt, it is called ‘cirāyana’ (delaying)—hence the commentator said ‘kaṅkhāvasena cirāyitattaṃ’ (delaying due to doubt). By ‘vitthāyitattaṃ’ is meant being ashamed. In the commentary, however, ‘vitthāyitattaṃ’ is understood as being rigid—with the intention of ‘thaddhabhāvaggahaṇa’ (grasping the state of stiffness), it was said. It shows the state of being unobstructed, due to the nature of that very omniscience being unimpeded knowledge. But could this also be hindered by obstacles? The concern is removed with ‘tassa hi’ and so forth. By ‘mārāvaṭṭanādivasena’ (by way of Māra’s turning, etc.) here, delusion of the eye, time of fainting, and so forth, are included by the word ‘ādi’. No one can create an obstacle for that omniscience because it is included among the four conditions that are not subject to obstacles.

555. Uiccupasaggayoge lumpasaddo, lupisaddo vā uddharaṇattho hotīti vuttaṃ ‘‘uddharatū’’ti. Upasaggavisesena hi dhātusaddā atthavisesavuttino honti yathā ‘‘ādāna’’nti. Pajāsaddo pakaraṇādhigatattā dārakavisayoti āha ‘‘brāhmaṇadāraka’’nti.

555. The word ‘lumpa’ or, alternatively, ‘lupi’ in connection with the prefix ‘u’ has the meaning of ‘lifting’ (uddharaṇa); therefore, the commentator said ‘uddharatū’ (let him lift up). For by specific prefixes, verbal roots indeed take on distinct meanings, as in ‘ādāna’ (taking). The word ‘pajā’ (progeny) refers to a child because it is understood from the context; hence, the commentator said ‘brāhmaṇadārakaṃ’ (a brahmin boy).

Brahmalokamaggadesanāvaṇṇanā

The Commentary on the Discourse on the Path to the Brahma-world

556-7. ‘‘Apubbanti iminā saṃvaṇṇetabbatākāraṇaṃ dīpeti. Yassa atisayena balaṃ atthi, so balavāti vuttaṃ ‘‘balasampanno’’ti. Saṅkhaṃ dhametīti saṅkhadhamako, saṅkhaṃ dhamayitvā tato saddapavattako. ‘‘Balavā’’tiādivisesanaṃ kimatthiyanti āha ‘‘dubbalo hī’’tiādi. Balavato pana saṅkhasaddoti sambandho. Appanāva vaṭṭati paṭipakkhato sammadeva cetaso vimuttibhāvato, tasmā evaṃ vuttanti adhippāyo.

556-7. By 'apubbaṃ' he indicates the reason why it should be explained. He who has exceeding strength is 'balavā'; therefore, it was said 'balasampanno' (endowed with strength). 'He blows a conch' (saṅkhaṃ dhameti), thus he is a 'conch-blower' (saṅkhadhamako); having blown a conch, he is thereby a producer of sound. Why are the qualifiers 'balavā' and so on used? He answers: 'For a weak person,' and so on. Furthermore, the connection should be made thus: 'the conch-sound of a strong person'. Only absorption is fitting because of the mind's complete liberation from the opposing side (the hindrances); therefore, it was said thus—this is the meaning.

Pamāṇakataṃ kammaṃ nāma kāmāvacaraṃ vuccati pamāṇakarānaṃ saṃkilesadhammānaṃ avikkhambhanato. Tathā hi taṃ brahmavihārapubbabhāgabhūtaṃ pamāṇaṃ atikkamitvā odissakānodissakadisāpharaṇavasena vaḍḍhetuṃ na sakkā. Vuttavipariyāyato pana rūpārūpāvacaraṃ appamāṇakataṃ kammaṃ nāma. Tenāha ‘‘tañhī’’tiādi. Tattha arūpāvacare odissakānodissakavasena pharaṇaṃ na labbhati, tathā disāpharaṇañca. Keci pana ‘‘taṃ āgamanavasena labbhatī’’ti vadanti, tadayuttaṃ. Na hi brahmavihāranissando āruppaṃ, atha kho kasiṇanissando, tasmā yaṃ subhāvitaṃ vasībhāvaṃ pāpitaṃ āruppaṃ, taṃ appamāṇakatanti daṭṭhabbaṃ. ‘‘Yaṃ vā sātisayaṃ brahmavihārabhāvanāya abhisaṅkhatena santānena nibbattitaṃ, yañca brahmavihārasamāpattito vuṭṭhāya samāpannaṃ arūpāvacarajjhānaṃ, taṃ iminā pariyāyena pharaṇapamāṇavasena appamāṇakata’’nti apare. Vīmaṃsitvā gahetabbaṃ.

Kamma that is 'made with measure' (pamāṇakata) is called sense-sphere (kāmāvacara) kamma because it does not suppress the defiling states that create limitations. Indeed, that kamma, being a preliminary part of the brahmavihāras, cannot be developed by transcending its measure and pervading by way of specific and non-specific persons and directions. Conversely, form-sphere (rūpāvacara) and formless-sphere (arūpāvacara) kamma is called kamma 'made without measure' (appamāṇakata). Therefore, he says, 'For that...' and so on. Therein, in the formless-sphere, pervasion by way of specific and non-specific persons is not obtained, nor is pervasion of directions. Some, however, say, 'It is obtained by way of arrival,' but that is not fitting. For the formless attainment (āruppa) is not a consequence of the brahmavihāras, but rather a consequence of the kasiṇas. Therefore, the formless attainment which is well-developed and brought to a state of mastery should be understood as 'made without measure.' Others say: 'Or, whatever formless-sphere jhāna is produced by a mental continuum conditioned by the excellent development of the brahmavihāras, and whatever is attained by arising from a brahmavihāra attainment, that, by this method, is 'made without measure' by way of the measure of its pervasion.' This should be investigated and accepted.

Rūpāvacarārūpāvacarakammeti rūpāvacarakamme ca arūpāvacarakamme ca sati. Na ohīyati na tiṭṭhatīti katūpacitampi kāmāvacarakammaṃ yathādhigate mahaggatajjhāne aparihīne taṃ abhibhavitvā paṭibāhitvā sayaṃ ohīyakaṃ hutvā [Pg.434] paṭisandhiṃ dātuṃ samatthabhāve na tiṭṭhati. ‘‘Na avasissatī’’ti etassa hi atthavacanaṃ ‘‘na ohīyatī’’ti, tadetaṃ ‘‘na avatiṭṭhatī’’ti etassa visesavacanaṃ, pariyāyavacanaṃ vā. Tenāha ‘‘kiṃ vuttaṃ hotī’’tiādi. Laggitunti āvarituṃ nisedhetuṃ. Ṭhātunti paṭibalaṃ hutvā patiṭṭhātuṃ. Pharitvāti paṭipharitvā. Pariyādiyitvāti tassa sāmatthiyaṃ khepetvā. Okāsaṃ gahetvāti vipākadānokāsaṃ gahetvā, iminā ‘‘laggituṃ vā ṭhātuṃ vā’’ti vacanameva vitthāretīti daṭṭhabbaṃ. ‘‘Atha kho’’tiādi atthāpattidassanaṃ. Kammassa pariyādiyanaṃ nāma tassa vipākuppādanaṃ nisedhetvā attano vipākuppādanamevāti āha ‘‘tassā’’tiādi. Tassāti kāmāvacarakammassa vipākaṃ paṭibāhitvā. Sayamevāti rūpārūpāvacarakammameva. Brahmasahabyataṃ upaneti asati tādisānaṃ cetopaṇidhiviseseti adhippāyo. Tissabrahmādīnaṃ viya hi mahāpuññānaṃ cetopaṇidhivisesena mahaggatakammaṃ parittakammassa vipākaṃ na paṭibāhatīti daṭṭhabbaṃ.

By 'form-sphere and formless-sphere kamma' is meant when form-sphere kamma and formless-sphere kamma are present. By 'it does not fall away, it does not stand' is meant that even when sense-sphere kamma has been performed and accumulated, if the sublime jhāna that has been attained is not lost, that sense-sphere kamma is overpowered and obstructed by it, and having itself become the inferior one, it does not remain in a state capable of giving rebirth-linking. Indeed, 'it does not fall away' (na ohīyati) is the explanation of the meaning for 'it does not remain behind' (na avasissati); and this is a specific expression for 'it does not persist' (na avatiṭṭhati), or a synonymous expression. Therefore, he says, 'What is meant?' and so on. To 'adhere' (laggituṃ) means to block, to prevent. To 'stand' (ṭhātuṃ) means, having become capable, to be established. Having 'pervaded' (pharitvā) means having repeatedly pervaded. Having 'overcome' (pariyādiyitvā) means having exhausted the capacity of that [sublime] kamma. Having 'taken the opportunity' (okāsaṃ gahetvā) means having taken the opportunity to give its result; by this, it should be understood that the phrase 'to adhere or to stand' is elaborated. The phrase 'But then...' (Atha kho) and so on shows an inference of meaning. The 'overcoming' of kamma means preventing the arising of the result of that [sense-sphere] kamma and causing only the arising of one's own result. Thus, he says 'of that...' and so on. By 'of that' (tassa) is meant having obstructed the result of the sense-sphere kamma. By 'itself' (sayameva) is meant only the form-sphere and formless-sphere kamma. It leads to companionship with Brahmā—the meaning is that this is so in the absence of a special aspiration of mind in such persons. For it should be understood that for those of great merit, like Tissa Brahmā and others, due to their special aspiration of mind, the sublime kamma does not obstruct the result of the lesser kamma.

Atha mahaggatassa garukakammassa vipākaṃ paṭibāhitvā parittaṃ lahukakammaṃ kathamattano vipākassa okāsaṃ karotīti? Tīsupi kira vinayagaṇṭhipadesu evaṃ vuttaṃ ‘‘nikantibaleneva jhānaṃ parihāyati, tato parihīnajhānattā parittakammaṃ laddhokāsa’’nti. Keci pana vadanti ‘‘anīvaraṇāvatthāya nikantiyā jhānassa parihāni vīmaṃsitvā gahetabbā’’ti. Idamettha yuttatarakāraṇaṃ – asatipi mahaggatakammuno vipākapaṭibāhanasamatthe parittakamme ‘‘ijjhati bhikkhave sīlavato cetopaṇidhi visuddhattā sīlassā’’ti (dī. ni. 1.504; saṃ. ni. 4.352; a. ni. 8.35) vacanato kāmabhave cetopaṇidhi mahaggatakammassa vipākaṃ paṭibāhitvā parittakammuno vipākokāsaṃ karotīti. Evaṃ mettādivihārīti vuttanayena appanāpattānaṃ mettādīnaṃ brahmavihārānaṃ vasena vihārī.

Now, having obstructed the result of a sublime, weighty kamma, how does a lesser, light kamma create an opportunity for its own result? Indeed, in the three Vinaya Ganthipadas it is said thus: 'Jhāna is lost only by the power of craving. Then, because of the loss of jhāna, the lesser kamma obtains an opportunity.' Some teachers, however, say: 'The loss of jhāna due to craving in a state free from the hindrances should be investigated and accepted.' Herein, this is the more fitting reason: even when there is no lesser kamma capable of obstructing the result of the sublime kamma, according to the saying, 'Monks, the mental aspiration of a virtuous one succeeds because of the purity of their virtue,' the mental aspiration for the sense-sphere existence obstructs the result of the sublime kamma and creates an opportunity for the result of the lesser kamma.

559. Paṭhamamupanidhāya dutiyaṃ, kimetaṃ, yamupanidhīyatīti vuttaṃ ‘‘paṭhamamevā’’tiādi. Majjhimapaṇṇāsake saṅgītanti ajjhāharitvā sambandho. Punappunaṃ saraṇagamanaṃ daḷhataraṃ, mahapphalatarañca, tasmā dutiyampi saraṇagamanaṃ katanti veditabbaṃ. Katipāhaccayenāti dvīhatīhaccayena. Pabbajitvāti [Pg.435] sāmaṇerapabbajjaṃ gahetvā. Aggaññasuttampi (dī. ni. 3.112) amuṃyeva vāseṭṭhamārabbha kathesi, nāññanti ñāpetuṃ ‘‘aggaññasutte’’tiādi vuttaṃ. Tattha āgatanayena upasampadañceva arahattañca alatthuṃ paṭilabhiṃsūti attho. Yamettha atthato na vibhattaṃ, tadetaṃ suviññeyyameva.

559. Regarding 'relying on the first, the second': because of the question, 'What is this that is relied upon?', the phrase 'the first alone...' and so on was stated. The connection should be made by supplying the word 'recited' in the Majjhima Paṇṇāsaka. It should be known that going for refuge again and again is much firmer and much more fruitful; therefore, a second going for refuge was also done. By 'after some days' is meant after two or three days have passed. By 'having gone forth' is meant having taken the sāmaṇera going forth. To make it known that the Aggañña Sutta was also taught concerning this very Vāseṭṭha, and not another, the phrase 'in the Aggañña Sutta...' and so on was stated. The meaning is that there, according to the method that is found therein, they obtained and attained both higher ordination and arahantship. Whatever term herein has not been analyzed in terms of meaning, that is easy to understand.

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya ajjavamaddavasoraccasaddhāsatidhitibuddhikhantivīriyādidhammasamaṅginā sāṭṭhakathe piṭakattaye asaṅgāsaṃhīravisāradañāṇacārinā anekappabhedasakasamayasamayantaragahanajjhogāhinā mahāgaṇinā mahāveyyākaraṇena ñāṇābhivaṃsadhammasenāpatināmatherena mahādhammarājādhirājagarunā katāya sādhuvilāsiniyā nāma līnatthapakāsaniyā tevijjasuttavaṇṇanāya līnatthapakāsanā.

Thus, in the Sādhuvilāsinī, a clarification of hidden meanings, on the commentary on the Tevijja Sutta in the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya—which illuminates the meaning that is supreme, subtle, profound, and difficult to penetrate, and which generates proficiency in wisdom that is very pure and vast—composed by the Elder named Ñāṇābhivaṃsadhammasenāpati, who is endowed with qualities such as straightforwardness, gentleness, agreeableness, faith, mindfulness, steadfastness, wisdom, patience, and energy, who ranges with unattached, unshrinking, confident knowledge in the three Piṭakas together with their commentaries, who plunges into the thickets of the many various divisions of his own doctrine and other doctrines, with a large following, a great grammarian, the teacher of the great king of kings of the Dhamma: the clarification of the hidden meaning.

Tevijjasuttasaṃvaṇṇanā niṭṭhitā.

The Exposition of the Tevijja Sutta is concluded.

Tatridaṃ sādhuvilāsiniyā sādhuvilāsinittasmiṃ hoti –

Herein, this is said in the Sādhuvilāsinī regarding its being the Sādhuvilāsinī:

Byañjanañceva attho ca, vinicchayo ca sabbathā;

Sādhakena vinā vutto, natthi cettha yato tato.

The letter, the meaning, and the analysis in every way are not spoken here haphazardly, without a proficient one.

Sampassataṃ sudhīmataṃ, sādhūnaṃ cittatosanaṃ;

Karoti vividhaṃ sāyaṃ, tena sādhuvilāsinīti.

It brings delight in various ways to the minds of the good and wise who see clearly; therefore, it is called 'Sādhuvilāsinī' (Delight of the Virtuous).

Nigamanakathā

Discourse on the Conclusion

Ettāvatā [Pg.436] ca –

Thus far—

Saddhamme pāṭavatthāya, sāsanassa ca vuddhiyā;

Vaṇṇanā yā samāraddhā, sīlakkhandhakathāya sā.

For the establishment of the True Dhamma and for the growth of the Dispensation, that commentary which was undertaken is on the Discourse on the Division of Morality.

Sādhuvilāsinī nāma, sabbaso pariniṭṭhitā;

Paṇṇāsāya sādhikāya, bhāṇavārappamāṇato.

The Sādhuvilāsinī by name is entirely completed; by measure of recitation sections, it is more than fifty.

Anekasetibhindo yo, anantabalavāhano;

Sirīpavarādināmo, rājā nānāraṭṭhissaro.

That king who is the lord of many white elephants, who possesses an infinite army and vehicles, whose name begins with Sirīpavara, the lord of various realms.

Jambudīpatale ramme, marammavisaye akā;

Tambadīparaṭṭhe puraṃ, amarapuranāmakaṃ.

On the delightful surface of Jambudīpa, in the Maramma region, in the country of Tambadīpa, he built a city named Amarapura.

Maṇḍalācalasāmantaṃ, erāvatīnadissitaṃ;

Nānājanānamāvāsaṃ, hemapāsādalaṅkataṃ.

Bordered by a circle of mountains, situated by the Erāvatī river, an abode for various peoples, adorned with golden palaces.

Tatrābhisekapatto so, rajjaṃ kāresi dhammato;

Rājāgāramahāthūpaṃ, akāsi sampasādanaṃ.

There, having attained consecration, he ruled the kingdom righteously. He built the great stupa of the royal precincts, which inspires confidence.

Uddhammaṃ ubbinayañca, pahāya jinasāsanaṃ;

Visodhesi yathābhūtaṃ, satataṃ daḷhamānaso.

Having abandoned what was contrary to the Dhamma and the Vinaya, he, with a constantly steadfast mind, purified the teaching of the Conqueror as it truly is.

Teneva kārite ramme, chāyūdakasamappite;

Dvipākāraparikkhitte, bhāvanābhiratārahe.

In the delightful monastery made by that very person, endowed with shade and water, enclosed by a double wall, and suitable for those who delight in meditation.

Mahāmunisamaññā yā, sambuddhasammukhā katā;

Paṭimā taṃpāsādamhā, ujuāsannadakkhiṇe.

The image designated 'the Great Sage,' which was made in the presence of the Fully Awakened One, is directly near and to the south of that palace.

Asokārāmaārāme, pañcabhūmimahālaye;

Ratanabhūmikitti vhaye, dhammapāsādalaṅkate.

In the Asokārāma monastery, in the great five-storied mansion called Ratanabhūmikitti, adorned with a Dhamma-palace.

Tathā dakkhiṇadeviyā, nagarasamīpe kate;

Pubbuttare jayabhūmi-kittābhidhānakepi ca.

And likewise, in the one made by the Southern Queen near the city, and also in the one named Jayabhūmi-kitti in the northeast.

Tathevuttaradeviyā[Pg.437], nagarabbhantare kate;

Soṇṇaguhathūpantike, parimāṇakanāmake.

And just so, in the one made by the Northern Queen within the city, near the Golden Cave Stupa, named Parimāṇaka.

Tathā ca uparājena, kate nagarapacchime;

Mahāguhathūpantike, maṅgalāvāsanāmake.

And likewise, in the one made by the viceroy in the west of the city, near the Great Cave Stupa, named Maṅgalāvāsa.

Iti soṇṇavihāresu, vasaṃnekesu vārato;

Sakkato sabbarājūnaṃ, tikkhattuṃ laddhalañchano.

Thus, dwelling in turn in these many golden monasteries, honored by all kings, having received the royal seal three times.

Ñāṇābhivaṃsadhammasenāpatīti suvikhyāto;

Dvevibhaṅgādidhāraṇā, upajjhācariyataṃ patto.

Well-renowned as 'Ñāṇābhivaṃsa, General of the Dhamma,' through mastery of the two Vibhaṅgas and other texts, he attained the status of preceptor and teacher.

Laṅkādīpāgatānampi, paradīpanivāsinaṃ;

Bhikkhūnaṃ vācako dhammaṃ, paṭipattiṃ niyojako.

He was a speaker of the Dhamma and one who enjoined the practice for monks who had come from the island of Laṅkā and for those dwelling on other islands.

Yaṃ nissāya visodhesi, sāsanaṃ esa bhūpati;

Atthabyañjanasampannaṃ, so’kāsi vaṇṇanaṃ imaṃ.

Relying on whom this king purified the Dispensation, he made this commentary, which is endowed with meaning and expression.

Sambuddhaparinibbānā, pañcatālīsake’ddhake;

Tisate dvisahasse ca, sampatte sā suniṭṭhitā.

When two thousand, three hundred, and forty-five years had passed since the Parinibbāna of the Fully Awakened One, it was well completed.

Peṭakālaṅkāravhayaṃ, nettisaṃvaṇṇanaṃ subhaṃ;

Imañca saṅkharontena, yaṃ puññaṃ pasutaṃ mayā.

Whatever merit has been generated by me through composing the beautiful commentary on the Netti called Peṭakālaṅkāra, and this commentary...

Aññampi tena puññena, patvāna bodhimuttamaṃ;

Tārayitvā bahū satte, moceyyaṃ bhavabandhanā.

By that merit and by other merit as well, having attained supreme enlightenment and having saved many beings, may I free them from the bonds of existence.

Sadā rakkhantu rājāno, dhammeneva pajaṃ imaṃ;

Niratā puññakammesu, jotentu jinasāsanaṃ.

May kings always protect this people with righteousness; devoted to meritorious deeds, may they illuminate the teaching of the Conqueror.

Ime ca pāṇino sabbe, sabbadā nirupaddavā;

Niccaṃ kalyāṇasaṅkappā, pappontu amataṃ padanti.

And may all these beings always be free from harm, constantly of wholesome intention; may they attain the deathless state.

Iti dīghanikāyaṭṭhakathāya sīlakkhandhavaggasaṃvaṇṇanāya

Thus the explanation of the Sīlakkhandhavagga of the commentary on the Dīgha Nikāya.

Sādhuvilāsinī nāma abhinavaṭīkā samattā.

The new subcommentary named Sādhuvilāsinī is completed.

Sīlakkhandhavaggaabhinavaṭīkā niṭṭhitā.

The new subcommentary on the Sīlakkhandhavagga is completed.