Namo tassa bhagavato arahato sammāsambuddhassa

Homage to that Blessed One, the Arahant, the Perfectly Enlightened One.

Majjhimanikāye

In the Majjhima Nikāya

Mūlapaṇṇāsa-aṭṭhakathā

The Commentary on the Mūlapaṇṇāsa

(Dutiyo bhāgo)

(The Second Part)

3. Opammavaggo

3. The Chapter on Similes

1. Kakacūpamasuttavaṇṇanā

1. The Commentary on the Kakacūpama Sutta

222. Evaṃ [Pg.1] me sutanti kakacūpamasuttaṃ. Tattha moḷiyaphaggunoti moḷīti cūḷā vuccati. Yathāha –

222. Thus have I heard. This is the Kakacūpama Sutta. Therein, regarding ‘Moḷiyaphagguna’: ‘moḷi’ is called a top-knot. As it is said:

‘‘Chetvāna moḷiṃ varagandhavāsitaṃ,Vehāyasaṃ ukkhipi sakyapuṅgavo;

Ratanacaṅkoṭavarena vāsavo,Sahassanetto sirasā paṭiggahī’’ti.

“Having cut off the top-knot, scented with choice perfume, the bull of the Sakyans threw it up into the sky; Vāsava, he of a thousand eyes, received it upon his head with an excellent jeweled casket.”

Sā tassa gihikāle mahatī ahosi, tenassa moḷiyaphaggunoti saṅkhā udapādi. Pabbajitampi naṃ teneva nāmena sañjānanti. Ativelanti velaṃ atikkamitvā. Tattha kālavelā, sīmavelā, sīlavelāti tividhā velā. ‘‘Tāyaṃ velāyaṃ imaṃ udānaṃ udānesī’’ti (dhammapade vaggānamuddānaṃ, gāthānamuddānaṃ; mahāva. 1-3) ayaṃ kālavelā nāma. ‘‘Ṭhitadhammo velaṃ nātivattatī’’ti (cūḷava. 384; udā. 45; a. ni. 8.19) ayaṃ sīmavelā nāma. ‘‘Velāanatikkamo setughāto’’ti (dha. sa. 299-301) ca, ‘‘velā cesā avītikkamanaṭṭhenā’’ti ca, ayaṃ sīlavelā nāma. Taṃ tividhampi so atikkamiyeva. Bhikkhuniyo hi ovadituṃ kālo nāma atthi, so atthaṅgatepi sūriye [Pg.2] ovadanto taṃ kālavelampi atikkami. Bhikkhunīnaṃ ovāde pamāṇaṃ nāma atthi sīmā mariyādā. So uttarichappañcavācāhi ovadanto taṃ sīmavelampi atikkami. Kathento pana davasahagataṃ katvā duṭṭhullāpattipahonakaṃ katheti, evaṃ sīlavelampi atikkami.

In his household life, his top-knot was large; hence, the designation ‘Moḷiyaphagguna’ arose for him. Even after his ordination, they knew him by that very name. ‘Ativelaṃ’ means having transgressed the limit. Therein, there are three kinds of limits (velā): the limit of time (kālavelā), the limit of boundary (sīmavelā), and the limit of virtue (sīlavelā). “At that time, he uttered this inspired utterance”—this is called the limit of time. “One established in the Dhamma does not transgress the boundary”—this is called the limit of boundary. And “Non-transgression of the limit is the breaking of the dam” and “This limit is in the sense of non-transgression”—this is called the limit of virtue. He transgressed all three of these. For there is indeed a proper time to admonish nuns; but by admonishing them even after the sun had set, he transgressed that limit of time. There is a measure, a boundary, a limit for admonishing nuns. But by admonishing them with more than five or six statements, he transgressed that limit of boundary. Furthermore, when speaking, he spoke playfully, in a way that was sufficient for a grave offense; thus, he transgressed the limit of virtue.

Saṃsaṭṭhoti missībhūto samānasukhadukkho hutvā. Sammukhāti purato. Avaṇṇaṃ bhāsatīti tā pana pacanakoṭṭanādīni karontiyo disvā natthi imāsaṃ anāpatti nāma, imā bhikkhuniyo anācārā dubbacā pagabbhāti aguṇaṃ katheti. Adhikaraṇampi karotīti imesaṃ bhikkhūnaṃ imā bhikkhuniyo diṭṭhakālato paṭṭhāya akkhīni dayhanti, imasmiṃ vihāre pupphapūjā vā āsanadhovanaparibhaṇḍakaraṇādīni vā imāsaṃ vasena vattanti. Kuladhītaro etā lajjiniyo, tumhe imā idañcidañca vadatha, ayaṃ nāma tumhākaṃ āpatti hoti, vinayadharānaṃ santikaṃ āgantvā vinicchayaṃ me dethāti adhikaraṇaṃ ākaḍḍhati.

‘Saṃsaṭṭha’ means having become mixed, sharing the same happiness and sorrow. ‘Sammukhā’ means in front. ‘Speaking dispraise’ means that, seeing them cooking, pounding, and so on, he spoke of their faults, saying: “There is no such thing as non-offense for these nuns; these nuns are of bad conduct, difficult to admonish, and bold.” ‘Creating a dispute’ means he instigated a legal issue, saying: “From the time these monks saw these nuns, their eyes have been burning. In this monastery, flower offerings, the washing of seats, the preparation of requisites, and so on, are carried on because of them. These are modest daughters of good families, yet you say this and that to them. This constitutes an offense for you. Come to the experts in the Vinaya and give me a decision.”

Moḷiyaphaggunassa avaṇṇaṃ bhāsatīti natthi imassa bhikkhuno anāpatti nāma. Niccakālaṃ imassa pariveṇadvāraṃ asuññaṃ bhikkhunīhīti aguṇaṃ katheti. Adhikaraṇampi karontīti imesaṃ bhikkhūnaṃ moḷiyaphaggunattherassa diṭṭhakālato paṭṭhāya akkhīni dayhanti. Imasmiṃ vihāre aññesaṃ vasanaṭṭhānaṃ oloketumpi na sakkā. Vihāraṃ āgatabhikkhuniyo ovādaṃ vā paṭisanthāraṃ vā uddesapadaṃ vā therameva nissāya labhanti, kulaputtako lajjī kukkuccako, evarūpaṃ nāma tumhe idañcidañca vadatha, etha vinayadharānaṃ santike vinicchayaṃ dethāti adhikaraṇaṃ ākaḍḍhanti.

‘Speaking dispraise of Moḷiyaphagguna’ means they spoke of his faults, saying: “There is no such thing as non-offense for this monk. The door of his cell is always not empty of nuns.” ‘Creating a dispute’ means they instigated a legal issue, saying: “From the moment these monks saw the Elder Moḷiyaphagguna, their eyes have been burning. In this monastery, it is not even possible to look for other places to stay. Nuns who come to the monastery receive admonition, a friendly welcome, or a topic for recitation only by depending on the elder. He is a modest and scrupulous son of a good family, yet you say this and that to such a person. Come, give a decision in the presence of the experts in the Vinaya.”

So bhikkhu bhagavantaṃ etadavocāti neva piyakamyatāya na bhedādhippāyena, atthakāmatāya avoca. Ekaṃ kirassa ahosi – ‘‘imassa bhikkhussa evaṃ saṃsaṭṭhassa viharato ayaso uppajjissati. So sāsanassāpi avaṇṇoyeva. Aññena pana kathito ayaṃ na oramissati, bhagavatā dhammaṃ desetvā ovadito oramissatī’’ti tassa atthakāmatāya bhagavantaṃ etaṃ, ‘‘āyasmā, bhante’’tiādivacanaṃ avoca.

‘That monk said this to the Blessed One’ means: he spoke not out of fondness, nor with the intention of causing a split, but from a desire for his welfare. For it seems he thought: “For this monk living so intermingled, ill-repute will arise. That will also be a discredit to the Teaching. If told by another, he will not desist; but if admonished by the Blessed One after a teaching of the Dhamma, he will desist.” It was out of a desire for his welfare that he spoke these words, “Venerable sir…,” to the Blessed One.

223. Āmantehīti jānāpehi. Āmantetīti pakkosati.

223. ‘Āmantehi’ means ‘inform him.’ ‘Āmanteti’ means ‘he summons.’

224. Saddhāti [Pg.3] saddhāya. Tasmāti yasmā tvaṃ kulaputto ceva saddhāpabbajito ca, yasmā vā te etāhi saddhiṃ saṃsaṭṭhassa viharato ye tā akkosissanti vā, paharissanti vā, tesu domanassaṃ uppajjissati, saṃsagge pahīne nuppajjissati, tasmā. Tatrāti tasmiṃ avaṇṇabhāsane. Gehasitāti pañcakāmaguṇanissitā. Chandāti taṇhāchandāpi paṭighachandāpi. Vipariṇatanti rattampi cittaṃ vipariṇataṃ. Duṭṭhampi, mūḷhampi cittaṃ vipariṇataṃ. Idha pana taṇhāchandavasena rattampi vaṭṭati, paṭighachandavasena duṭṭhampi vaṭṭati. Hitānukampīti hitena anukampamāno hitena pharamāno. Na dosantaroti na dosacitto bhavissāmi.

224. ‘Saddhā’ means by faith. ‘Tasmā’ (therefore) means: because you are a son of a good family and one who has gone forth out of faith, and because, while you are living intermingled with them, if people were to abuse or strike them, grief would arise in you, but when that association is abandoned, it will not arise; therefore... ‘Tatra’ means in that speaking of dispraise. ‘Gehasita’ means based on the five strands of sensual pleasure. ‘Chanda’ means both the desire of craving and the desire of aversion. ‘Vipariṇataṃ’ means a mind that is altered; a lustful mind is altered, a hateful mind is altered, and a deluded mind is altered. Here, however, it is applicable to a lustful mind by way of the desire of craving, and to a hateful mind by way of the desire of aversion. ‘Hitānukampī’ means sympathizing for their welfare, suffusing them with what is for their welfare. ‘Na dosantaro’ means ‘I will not have a mind of hate.’

225. Atha kho bhagavāti kasmā ārabhi? Phaggunassa kira ettakaṃ ovādaṃ sutvāpi, ‘‘bhikkhunisaṃsaggato oramissāmi viramissāmī’’ti cittampi na uppannaṃ, bhagavatā pana saddhiṃ paṭāṇī viya paṭiviruddho aṭṭhāsi, athassa bhagavato yathā nāma jighacchitassa bhojane, pipāsitassa pānīye, sītena phuṭṭhassa uṇhe dukkhitassa sukhe patthanā uppajjati. Evameva imaṃ dubbacaṃ bhikkhuṃ disvā paṭhamabodhiyaṃ subbacā bhikkhū āpāthaṃ āgamiṃsu. Atha tesaṃ vaṇṇaṃ kathetukāmo hutvā imaṃ desanaṃ ārabhi.

225. ‘Now the Blessed One...’—why was this begun? It is said that for Phagguna, even after hearing so much admonition, the thought, “I will desist and refrain from association with nuns,” did not arise. Instead, he stood in opposition to the Blessed One like a stubborn person. Then, for the Blessed One, just as for one who is hungry a wish for food arises, for one who is thirsty a wish for drink, for one touched by cold a wish for warmth, for one who is suffering a wish for happiness—so too, upon seeing this monk who was difficult to admonish, the monks of the time of the first enlightenment, who were easy to admonish, came into the range of his thought. Then, wishing to speak in praise of them, he began this discourse.

Tattha ārādhayiṃsūti gaṇhiṃsu pūrayiṃsu. Ekaṃ samayanti ekasmiṃ samaye. Ekāsanabhojananti ekaṃ purebhattabhojanaṃ. Sūriyuggamanato hi yāva majjhanhikā sattakkhattuṃ bhuttabhojanampi idha ekāsanabhojananteva adhippetaṃ. Appābādhatanti nirābādhataṃ. Appātaṅkatanti niddukkhataṃ. Lahuṭṭhānanti sarīrassa sallahukaṃ uṭṭhānaṃ. Balanti kāyabalaṃ. Phāsuvihāranti kāyassa sukhavihāraṃ. Iminā kiṃ kathitaṃ? Divā vikālabhojanaṃ pajahāpitakālo kathito. Bhaddālisutte pana rattiṃ vikālabhojanaṃ pajahāpitakālo kathito. Imāni hi dve bhojanāni bhagavā na ekappahārena pajahāpesi. Kasmā? Imāneva hi dve bhojanāni vaṭṭe sattānaṃ āciṇṇāni. Santi kulaputtā sukhumālā, te ekato dvepi bhojanāni pajahantā kilamanti. Tasmā ekato apajahāpetvā ekasmiṃ kāle divā vikālabhojanaṃ, ekasmiṃ rattiṃ vikālabhojananti visuṃ pajahāpesi. Tesu idha divā vikālabhojanaṃ pajahāpitakālo kathito. Tattha [Pg.4] yasmā buddhā na bhayaṃ dassetvā tajjetvā pajahāpenti, ānisaṃsaṃ pana dassetvā pajahāpenti, evañhi sattā sukhena pajahanti. Tasmā ānisaṃsaṃ dassento ime pañca guṇe dassesi. Anusāsanī karaṇīyāti punappunaṃ sāsane kattabbaṃ nāhosi. ‘‘Idaṃ karotha, idaṃ mā karothā’’ti satuppādakaraṇīyamattameva ahosi. Tāvattakeneva te kattabbaṃ akaṃsu, pahātabbaṃ pajahiṃsu, paṭhamabodhiyaṃ, bhikkhave, subbacā bhikkhū ahesuṃ assavā ovādapaṭikarāti.

Therein, “ārādhayiṃsu” means they accepted and fulfilled. “Ekaṃ samayaṃ” means at one time. “Ekāsanabhojana” means one meal before noon. For here, even if one eats seven times from sunrise until midday, it is still intended as just a single-session meal. “Appābādhatā” means freedom from illness. “Appātaṅkatā” means freedom from affliction. “Lahuṭṭhāna” means the body’s light arising. “Bala” means physical strength. “Phāsuvihāra” means the body’s comfortable living. What is said by this? The time of having caused the giving up of eating at an unseasonable time during the day is explained. But in the Bhaddāli Sutta, the time of having caused the giving up of eating at an unseasonable time at night is explained. Indeed, the Blessed One did not have them give up these two meals all at once. Why? Because these two meals were customary for beings in the round of existence. There are delicate sons of good families who would grow weary giving up both meals at once. Therefore, without having them given up together, he had eating at an unseasonable time during the day given up at one time, and eating at an unseasonable time at night separately at another. Among these, here the time of having caused the giving up of eating at an unseasonable time during the day is explained. Therein, because the Buddhas do not have beings give up by showing fear or threatening them, but rather by showing the benefits, beings give up easily. Thus, showing the benefits, he showed these five qualities. “Anusāsanī karaṇīyā” meant there was no need for repeated instruction. “Do this, do not do that”—just the act of arousing mindfulness was necessary. With just that much, they did what was to be done and gave up what was to be abandoned. “At the time of the first enlightenment, monks, the monks were easy to admonish, compliant, and responsive to advice.”

Idāni nesaṃ subbacabhāvadīpikaṃ upamaṃ āharanto seyyathāpītiādimāha. Tattha subhūmiyanti samabhūmiyaṃ. ‘‘Subhūmyaṃ sukhette vihatakhāṇuke bījāni patiṭṭhapeyyā’’ti (dī. ni. 2.438) ettha pana maṇḍabhūmi subhūmīti āgatā. Catumahāpatheti dvinnaṃ mahāmaggānaṃ vinivijjhitvā gataṭṭhāne. Ājaññarathoti vinītaassaratho. Odhastapatodoti yathā rathaṃ abhiruhitvā ṭhitena sakkā hoti gaṇhituṃ, evaṃ ālambanaṃ nissāya tiriyato ṭhapitapatodo. Yoggācariyoti assācariyo. Sveva assadamme sāretīti assadammasārathi. Yenicchakanti yena yena maggena icchati. Yadicchakanti yaṃ yaṃ gatiṃ icchati. Sāreyyāti ujukaṃ purato peseyya. Paccāsāreyyāti paṭinivatteyya.

Now, to illustrate their nature of being easy to admonish, he gives the simile beginning with “just as.” Therein, “on good ground” means on level ground. In the passage, “On good ground, in a good field cleared of stumps, one might establish seeds” (D II 354), here choice ground is what is meant by “good ground.” “At the four great thoroughfares” refers to the place where two great highways intersect. “A thoroughbred chariot” means a chariot with trained horses. “A goad placed down” means a goad laid down horizontally, relying on a support, so that one who has mounted the chariot and is standing there is able to take it. “Yoggācariya” means a horse-trainer. He himself trains the horses to be tamed, thus he is an “assadammasārathi,” a charioteer who tames horses. “Wherever he wishes” means by whatever path he desires. “Whichever way he wishes” means to whatever destination he desires. “He would drive” means he would send it straight forward. “He would drive back” means he would turn it back.

Evameva khoti yathā hi so yoggācariyo yena yena maggena gamanaṃ icchati, taṃ taṃ assā āruḷhāva honti. Yāya yāya ca gatiyā icchati, sā sā gati gahitāva hoti. Rathaṃ pesetvā assā neva vāretabbā na vijjhitabbā honti. Kevalaṃ tesaṃ same bhūmibhāge khuresu nimittaṃ ṭhapetvā gamanameva passitabbaṃ hoti. Evaṃ mayhampi tesu bhikkhūsu punappunaṃ vattabbaṃ nāhosi. Idaṃ karotha idaṃ mā karothāti satuppādanamattameva kattabbaṃ hoti. Tehipi tāvadeva kattabbaṃ katameva hoti, akattabbaṃ jahitameva. Tasmāti yasmā subbacā yuttayānapaṭibhāgā hutvā satuppādanamatteneva pajahiṃsu, tasmā tumhepi pajahathāti attho. Elaṇḍehīti elaṇḍā kira sāladūsanā honti, tasmā evamāha. Visodheyyāti elaṇḍe ceva aññā ca valliyo chinditvā bahi nīharaṇena sodheyya. Sujātāti susaṇṭhitā. Sammā parihareyyāti mariyādaṃ bandhitvā udakāsiñcanenapi kālenakālaṃ mūlamūle [Pg.5] khaṇanenapi valligumbādicchedanenapi kipillapūṭakaharaṇenapi makkaṭakajālasukkhadaṇḍakaharaṇenapi sammā vaḍḍhetvā poseyya. Vuddhiādīni vuttatthāneva.

Just so, indeed: by whichever path that skilled trainer wishes to go, the horses take to that very path. And whatever gait he desires, that very gait is taken. Having set the chariot forth, the horses need neither be restrained nor struck. It is only necessary to observe their movement on a level stretch of ground, as if having placed a mark at their hooves. Similarly, for me, there was no need to repeatedly instruct those monks. “Do this, do not do that”—only the mere arousing of mindfulness was necessary. With just that much, what was to be done was indeed done, and what was not to be done was indeed abandoned. “Therefore” means: because they were easy to admonish, like a counterpart to a well-yoked vehicle, and they abandoned defilements merely by the arousing of mindfulness, therefore you too should abandon them. “With elaṇḍa”: it is said that elaṇḍa creepers are harmful to sal trees, hence it is said thus. “One should purify” means one should purify by cutting off the elaṇḍa and other creepers and removing them. “Well-grown” means well-formed. “One should properly tend” means one should properly cause them to grow and nourish them by setting boundaries, by watering from time to time, by digging around the roots, by cutting creepers and bushes, by removing anthills, and by removing spiderwebs and dry branches. “Growth” and so forth have the meaning as already stated.

226. Idāni akkhantiyā dosaṃ dassento bhūtapubbantiādimāha. Tattha vedehikāti videharaṭṭhavāsikassa dhītā. Atha vā vedoti paññā vuccati, vedena īhati iriyatīti vedehikā, paṇḍitāti attho. Gahapatānīti gharasāminī. Kittisaddoti kittighoso. Soratāti soraccena samannāgatā. Nivātāti nivātavutti. Upasantāti nibbutā. Dakkhāti bhattapacanasayanattharaṇadīpujjalanādikammesu chekā. Analasāti uṭṭhāhikā, susaṃvihitakammantāti suṭṭhu saṃvihitakammantā. Ekā analasā hoti, yaṃ yaṃ pana bhājanaṃ gaṇhāti, taṃ taṃ bhindati vā chiddaṃ vā karoti, ayaṃ na tādisāti dasseti.

226. Now, to show the fault of impatience, he begins with “Once upon a time.” Therein, “Vedehikā” means the daughter of a resident of the Videha country. Alternatively, “veda” is called wisdom; she strives and conducts herself with wisdom, hence “Vedehikā”—meaning a wise woman. “Gahapatānī” means the mistress of the house. “Kittisaddo” means the sound of fame. “Soratā” means endowed with gentleness. “Nivātā” means of humble conduct. “Upasantā” means tranquil. “Dakkhā” means skilled in tasks such as cooking food, preparing beds, and lighting lamps. “Analasā” means energetic; “susaṃvihitakammantā” means her work is very well-arranged. One might be energetic, but whatever vessel she takes up, she breaks it or makes a hole in it—it is shown that she is not like that.

Divā uṭṭhāsīti pātova kattabbāni dhenuduhanādikammāni akatvā ussūre uṭṭhitā. He je kāḷīti are kāḷi. Kiṃ je divā uṭṭhāsīti kiṃ te kiñci aphāsukaṃ atthi, kiṃ divā uṭṭhāsīti? No vata re kiñcīti are yadi te na kiñci aphāsukaṃ atthi, neva sīsaṃ rujjhati, na piṭṭhi, atha kasmā pāpi dāsi divā uṭṭhāsīti kupitā anattamanā bhākuṭimakāsi. Divātaraṃ uṭṭhāsīti punadivase ussūrataraṃ uṭṭhāsi. Anattamanavācanti are pāpi dāsi attano pamāṇaṃ na jānāsi; kiṃ aggiṃ sītoti maññasi, idāni taṃ sikkhāpessāmītiādīni vadamānā kupitavacanaṃ nicchāresi.

“She rose by day” means that without doing the chores that should be done in the early morning, such as milking the cows, she rose when the sun was high. “He je kāḷī” means “Hey, Kāḷi!” “Why, je, do you rise by day?” means “Is there some discomfort for you, that you rise by day?” “No vata re kiñci” means “Indeed, madam, there is nothing.” Then the mistress, thinking, “If nothing troubles you—neither your head nor your back aches—then why, you wicked slave, do you rise by day?” became angry and displeased, and she scowled. “She rose even later by day” means on the next day, she rose even later when the sun was high. “Displeased words” means she uttered angry words, saying things like, “Hey, you wicked slave, you do not know your own measure! Do you think fire is cold? Now I will teach you a lesson!”

Paṭivisakānanti sāmantagehavāsīnaṃ. Ujjhāpesīti avajānāpesi. Caṇḍīti asoratā kibbisā. Iti yattakā guṇā, tato diguṇā dosā uppajjiṃsu. Guṇā nāma saṇikaṃ saṇikaṃ āgacchanti; dosā ekadivaseneva patthaṭā honti. Soratasoratoti ativiya sorato, sotāpanno nu kho, sakadāgāmī anāgāmī arahā nu khoti vattabbataṃ āpajjati. Phusantīti phusantā ghaṭṭentā āpāthaṃ āgacchanti.

“Of neighbors” (paṭivisakānaṃ) means of those dwelling in adjacent houses. “He caused them to complain” (ujjhāpesī) means he caused them to show contempt. “Fierce” (caṇḍī) means unrestrained and wicked. Thus, for however many virtues there were, twice as many faults arose. Virtues come gradually, little by little; faults become widespread in just a single day. “Very gentle” (soratasorato) means being extremely gentle; one reaches the state of being spoken of thus: “Is he a stream-enterer? A once-returner? A non-returner? Or perhaps an arahant?” “They touch” (phusanti) means touching, striking, they come into range.

Atha [Pg.6] bhikkhu soratoti veditabboti atha adhivāsanakkhantiyaṃ ṭhito bhikkhu soratoti veditabbo. Yo cīvara…pe… parikkhārahetūti yo etāni cīvarādīni paṇītapaṇītāni labhanto pādaparikammapiṭṭhiparikammādīni ekavacaneneva karoti. Alabhamānoti yathā pubbe labhati, evaṃ alabhanto. Dhammaññeva sakkarontoti dhammaṃyeva sakkāraṃ sukatakāraṃ karonto. Garuṃ karontoti garubhāriyaṃ karonto. Mānentoti manena piyaṃ karonto. Pūjentoti paccayapūjāya pūjento. Apacāyamānoti dhammaṃyeva apacāyamāno apacitiṃ nīcavuttiṃ dassento.

“Then a monk is to be known as gentle”—thus a monk who is established in endurance and forbearance is to be known as gentle. As for “one who, for the sake of robes… and requisites”: this refers to one who, upon obtaining these very fine robes and so on, has services like foot massage and back massage performed for him at a single word. “Not obtaining” means not obtaining as he did before. “Honoring only the Dhamma” means showing respect and proper regard only for the Dhamma. “Holding in high esteem” means treating it as important. “Esteeming” means holding it dear in mind. “Venerating” means paying homage with offerings. “Showing deference” means showing reverence and humble conduct toward the Dhamma alone.

227. Evaṃ akkhantiyā dosaṃ dassetvā idāni ye adhivāsenti, te evaṃ adhivāsentīti pañca vacanapathe dassento pañcime, bhikkhavetiādimāha. Tattha kālenāti yuttapattakālena. Bhūtenāti satā vijjamānena. Saṇhenāti sammaṭṭhena. Atthasañhitenāti atthanissitena kāraṇanissitena. Akālenātiādīni tesaṃyeva paṭipakkhavasena veditabbāni. Mettacittāti uppannamettacittā hutvā. Dosantarāti duṭṭhacittā, abbhantare uppannadosā hutvā. Tatrāti tesu vacanapathesu. Pharitvāti adhimuccitvā. Tadārammaṇañcāti kathaṃ tadārammaṇaṃ sabbāvantaṃ lokaṃ karoti? Pañca vacanapathe gahetvā āgataṃ puggalaṃ mettacittassa ārammaṇaṃ katvā puna tasseva mettacittassa avasesasatte ārammaṇaṃ karonto sabbāvantaṃ lokaṃ tadārammaṇaṃ karoti nāma. Tatrāyaṃ vacanattho. Tadārammaṇañcāti tasseva mettacittassa ārammaṇaṃ katvā. Sabbāvantanti sabbasattavantaṃ. Lokanti sattalokaṃ. Vipulenāti anekasattārammaṇena. Mahaggatenāti mahaggatabhūmikena. Appamāṇenāti subhāvitena. Averenāti niddosena. Abyābajjhenāti niddukkhena. Pharitvā viharissāmāti evarūpena mettāsahagatena cetasā tañca puggalaṃ sabbañca lokaṃ tassa cittassa ārammaṇaṃ katvā adhimuccitvā viharissāma.

227. Having thus shown the fault of non-forbearance, now, showing how those who endure do so, he presents the five ways of speech, beginning with, “These five, monks…” Herein, “at the proper time” means at a suitable time. “Truthfully” means with what is true and existing. “Gently” means smoothly. “Meaningfully” means grounded in meaning, grounded in reason. “Untimely,” and so on, should be understood as their opposites. “With a mind of loving-kindness” means having a mind of loving-kindness arisen. “With inner hate” means with a corrupted mind, having hate arisen within. “Therein” means in those ways of speech. “Pervading” means having resolved. As for “with that as its object”: how does one make the entire world its object? By taking the person who has come with the five ways of speech and making them the object of the mind of loving-kindness, then making the remaining beings the object of that same mind of loving-kindness, one is said to make the entire world its object. Herein, this is the meaning of the words: “With that as its object” means having made that the object of that very mind of loving-kindness. “The entire” means comprising all beings. “World” means the world of beings. “Vast” means with many beings as its object. “Expansive” means belonging to the exalted level. “Immeasurable” means well-cultivated. “Without hostility” means without ill will. “Without affliction” means without suffering. “We will dwell pervading” means: we will dwell, having resolved, with such a mind accompanied by loving-kindness, making that person and the entire world the object of that mind.

228. Idāni tadatthadīpikaṃ upamaṃ āharanto seyyathāpītiādimāha. Tattha apathavinti nippathaviṃ karissāmīti attho. Tatra tatrāti [Pg.7] tasmiṃ tasmiṃ ṭhāne. Vikireyyāti pacchiyā paṃsuṃ uddharitvā bījāni viya vikireyya. Oṭṭhubheyyāti kheḷaṃ pāteyya. Apathaviṃ kareyyāti evaṃ kāyena ca vācāya ca payogaṃ katvāpi sakkuṇeyya apathaviṃ kātunti? Gambhīrāti bahalattena dviyojanasatasahassāni cattāri ca nahutāni gambhīrā. Appameyyāti tiriyaṃ pana aparicchinnā. Evameva khoti ettha idaṃ opammasaṃsandanaṃ – pathavī viya hi mettacittaṃ daṭṭhabbaṃ. Kudālapiṭakaṃ gahetvā āgatapuriso viya pañca vacanapathe gahetvā āgatapuggalo. Yathā so kudālapiṭakena mahāpathaviṃ apathaviṃ kātuṃ na sakkoti, evaṃ vo pañca vacanapathe gahetvā āgatapuggalo mettacittassa aññathattaṃ kātuṃ na sakkhissatīti.

228. Now, bringing forward a simile to illuminate the meaning, he begins, “Just as…” Herein, “without earth” (apathaviṃ) means “I will make it earthless.” “Here and there” (tatra tatra) means in this place and that. “Would scatter” (vikireyya) means one would take soil in a basket and scatter it like seeds. “Would spit” (oṭṭhubheyyāti) means one would cast saliva. “Could one make it without earth?” means: even after making such an effort with body and speech, would one be able to make it earthless? “Deep” means it is deep by two hundred thousand and forty thousand yojanas in thickness. “Immeasurable” means it is boundless horizontally. “Even so”: here this is the application of the simile—the mind of loving-kindness should be seen as being like the earth. The person who comes with the five ways of speech is like the man who comes with a shovel and a basket. Just as that man cannot make the great earth earthless with his shovel and basket, so too the person who comes with the five ways of speech will be unable to cause an alteration in the mind of loving-kindness.

229. Dutiyaupamāyaṃ haliddinti yaṃkiñci pītakavaṇṇaṃ. Nīlanti kaṃsanīlaṃ vā palāsanīlaṃ vā. Arūpīti arūpo. Nanu ca, dvinnaṃ kaṭṭhānaṃ vā dvinnaṃ rukkhānaṃ vā dvinnaṃ seyyānaṃ vā dvinnaṃ selānaṃ vā antaraṃ paricchinnākāsarūpanti āgataṃ, kasmā idha arūpīti vuttoti? Sanidassanabhāvapaṭikkhepato. Tenevāha ‘‘anidassano’’ti. Tasmiñhi rūpaṃ likhituṃ, rūpapātubhāvaṃ dassetuṃ na sakkā, tasmā ‘‘arūpī’’ti vutto. Anidassanoti dassanassa cakkhuviññāṇassa anāpātho. Upamāsaṃsandane panettha ākāso viya mettacittaṃ. Tulikapañcamā cattāro raṅgajātā viya pañca vacanapathā, tulikapañcame raṅge gahetvā āgatapuriso viya pañca vacanapathe gahetvā āgatapuggalo. Yathā so tulikapañcamehi raṅgehi ākāse rūpapātubhāvaṃ kātuṃ na sakkoti, evaṃ vo pañca vacanapathe gahetvā āgatapuggalo mettacittassa aññathattaṃ katvā dosuppattiṃ dassetuṃ na sakkhissatīti.

229. In the second simile, 'yellow dye' (haliddī) refers to anything yellow in color. 'Blue' (nīla) means dark blue or blue like a palāsa flower. 'Formless' (arūpī) means without form. But is it not the case that it is stated, 'Between two pieces of wood, two trees, two beds, or two rocks, there is the form of limited space'? Why then is it called 'formless' here? Because of the rejection of the state of being visible. For that reason, it is called 'invisible' (anidassano). For in it, a form cannot be drawn, nor can an appearance of form be shown; therefore, it is called 'formless.' 'Invisible' means not coming into the range of sight, that is, of eye-consciousness. Here, in the application of the simile: the mind of loving-kindness is like space. The five ways of speech are like the four kinds of colors with the brush as the fifth. The person who comes with the five ways of speech is like the person who comes holding the four colors with the brush as the fifth. Just as that person cannot create an appearance of form in space with those four colors and the brush, so too the person who comes with the five ways of speech will be unable to show the arising of hate by causing an alteration in the mind of loving-kindness.

230. Tatiyaupamāyaṃ ādittanti pajjalitaṃ. Gambhīrā appameyyāti imissā gaṅgāya gambhīraṭṭhānaṃ gāvutampi atthi, aḍḍhayojanampi, yojanampi. Puthulaṃ panassā evarūpaṃyeva, dīghato pana pañcayojanasatāni. Sā kathaṃ gambhīrā appameyyāti? Etena payogena parivattetvā uddhane udakaṃ viya tāpetuṃ asakkuṇeyyato. Ṭhitodakaṃ pana kenaci upāyena aṅgulamattaṃ vā aḍḍhaṅgulamattaṃ vā evaṃ tāpetuṃ sakkā bhaveyya, ayaṃ pana na [Pg.8] sakkā, tasmā evaṃ vuttaṃ. Upamāsaṃsandane panettha gaṅgā viya mettacittaṃ, tiṇukkaṃ ādāya āgatapuriso viya pañca vacanapathe gahetvā āgatapuggalo. Yathā so ādittāya tiṇukkāya gaṅgaṃ tāpetuṃ na sakkoti, evaṃ vo pañca vacanapathe gahetvā āgatapuggalo mettacittassa aññathattaṃ kātuṃ na sakkhissatīti.

230. In the third simile, āditta means blazing. 'Deep and immeasurable' means that in this river Ganges there are deep places that are a quarter-league, half a league, or even a league in depth. Its width is likewise, but its length is five hundred leagues. How is it 'deep and immeasurable'? Because it is impossible to heat it by turning it over, like water on a stove. Standing water, however, that is a finger's breadth or half a finger's breadth deep, could perhaps be heated by some means; but this river cannot, and therefore it is said thus. In the application of the simile here, the mind of loving-kindness is like the Ganges, and the person who comes with a grass torch is like the person who comes with the five ways of speech. Just as that person cannot heat the Ganges with a blazing grass torch, so too the person who comes with the five ways of speech will not be able to alter the mind of loving-kindness.

231. Catutthaupamāyaṃ biḷārabhastāti biḷāracammapasibbakā. Sumadditāti suṭṭhu madditā. Suparimadditāti anto ca bahi ca samantato suparimadditā. Tūlinīti simbalitūlalatātūlasamānā. Chinnasassarāti chinnasassarasaddā. Chinnabhabbharāti chinnabhabbharasaddā. Upamāsaṃsandane panettha biḷārabhastā viya mettacittaṃ, kaṭṭhakaṭhalaṃ ādāya āgatapuriso viya pañca vacanapathe gahetvā āgatapuggalo. Yathā so kaṭṭhena vā kaṭhalena vā biḷārabhastaṃ sarasaraṃ bharabharaṃ saddaṃ kātuṃ na sakkoti, evaṃ vo pañca vacanapathe gahetvā āgatapuggalo mettacittassa aññathattaṃ katvā dosānugatabhāvaṃ kātuṃ na sakkhissatīti.

231. In the fourth simile, biḷārabhastā means a cat-skin bag. Sumadditā means well-softened. Suparimadditā means thoroughly softened inside and out. Tūlinī means like silk-cotton or kapok-cotton. Chinnasassarā means having its rustling sound cut off. Chinnabhabbharā means having its crackling sound cut off. In the application of the simile here, the mind of loving-kindness is like the cat-skin bag, and the person who comes holding a stick or a clod is like the person who comes with the five ways of speech. Just as that person cannot make the cat-skin bag produce a rustling or crackling sound with the stick or clod, so too the person who comes with the five ways of speech will not be able to alter the mind of loving-kindness and bring about a state influenced by aversion.

232. Ocarakāti avacarakā heṭṭhācarakā, nīcakammakārakāti attho. Yo mano padūseyyāti yo bhikkhu vā bhikkhunī vā mano padūseyya, taṃ kakacena okantanaṃ nādhivāseyya. Na me so tena sāsanakaroti so tena anadhivāsanena mayhaṃ ovādakaro na hoti. Āpatti panettha natthi.

232. Ocarakā means underlings, those who go about below; the meaning is those who perform low deeds. 'Whoever would corrupt their mind' means: any monk or nun who would corrupt their mind would not be enduring being cut by a saw. 'On that account, they would not be following my instruction' means: by that non-endurance, they are not one who acts according to my advice. There is no offense here.

233. Aṇuṃ vā thūlaṃ vāti appasāvajjaṃ vā mahāsāvajjaṃ vā. Yaṃ tumhe nādhivāseyyāthāti yo tumhehi adhivāsetabbo na bhaveyyāti attho. No hetaṃ, bhanteti, bhante, anadhivāsetabbaṃ nāma vacanapathaṃ na passāmāti adhippāyo. Dīgharattaṃ hitāya sukhāyāti iti bhagavā arahattena kūṭaṃ gaṇhanto yathānusandhinā desanaṃ niṭṭhapesīti.

233. 'Small or coarse' means minor or major offenses. 'Which you would not endure' means: that which should not be tolerated by you—this is the meaning. 'Not so, venerable sir' means: the intention is, 'Venerable sir, we do not see any path of speech that should not be tolerated.' With the words 'for long-term welfare and happiness,' the Blessed One thus concluded the discourse in accordance with its context, taking arahantship as the summit.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Middle Length Discourses.

Kakacūpamasuttavaṇṇanā niṭṭhitā.

The Commentary on the Kakacūpama Sutta is concluded.

2. Alagaddūpamasuttavaṇṇanā

2. The Commentary on the Alagaddūpama Sutta

234. Evaṃ [Pg.9] me sutanti alagaddūpamasuttaṃ. Tattha gaddhe bādhayiṃsūti gaddhabādhino, gaddhabādhino pubbapurisā assāti gaddhabādhipubbo, tassa gaddhabādhipubbassa, gijjhaghātakakulappasutassāti attho. Saggamokkhānaṃ antarāyaṃ karontīti antarāyikā. Te kammakilesavipākaupavādaāṇāvītikkamavasena pañcavidhā. Tattha pañcānantariyadhammā kammantarāyikā nāma. Tathā bhikkhunīdūsakakammaṃ, taṃ pana mokkhasseva antarāyaṃ karoti, na saggassa. Niyatamicchādiṭṭhidhammā kilesantarāyikā nāma. Paṇḍakatiracchānagataubhatobyañjanakānaṃ paṭisandhidhammā vipākantarāyikā nāma. Ariyūpavādadhammā upavādantarāyikā nāma, te pana yāva ariye na khamāpenti, tāvadeva, na tato paraṃ. Sañcicca vītikkantā satta āpattikkhandhā āṇāvītikkamantarāyikā nāma. Tepi yāva bhikkhubhāvaṃ vā paṭijānāti, na vuṭṭhāti vā, na deseti vā, tāvadeva, na tato paraṃ.

234. Thus have I heard—the Alagaddūpama Sutta. Therein, “those who harassed vultures” are called “vulture-harassers”; “his former ancestors were vulture-harassers” means “one whose ancestor was a vulture-harasser.” The meaning is “of that one whose ancestor was a vulture-harasser, who was born into a family of vulture-slayers.” Those who create obstacles to heaven and liberation are called “obstructors.” They are of five kinds: by way of action, defilement, result of kamma, reproach, and transgression of the command. Herein, the five heinous crimes are called “action-obstructors.” Similarly, the act of violating a bhikkhunī is an obstruction only to liberation, not to heaven. Those with fixed wrong views are called “defilement-obstructors.” The rebirth-linking consciousness of eunuchs, animals, and hermaphrodites are called “result-obstructors.” Those who slander the noble ones are called “reproach-obstructors”; however, they remain so only until they seek forgiveness from the noble ones, not beyond that. The seven classes of offenses knowingly transgressed are called “command-transgression-obstructors.” These too remain only as long as one claims to be a bhikkhu, does not rise up from the offense, or does not confess it, not beyond that.

Tatrāyaṃ bhikkhu bahussuto dhammakathiko sesantarāyike jānāti, vinaye pana akovidattā paṇṇattivītikkamantarāyike na jānāti, tasmā rahogato evaṃ cintesi – ime āgārikā pañca kāmaguṇe paribhuñjantā sotāpannāpi sakadāgāminopi anāgāminopi honti. Bhikkhūpi manāpikāni cakkhuviññeyyāni rūpāni passanti…pe… kāyaviññeyye phoṭṭhabbe phusanti, mudukāni attharaṇapāvuraṇādīni paribhuñjanti, etaṃ sabbaṃ vaṭṭati. Kasmā itthīnaṃyeva rūpasaddagandharasaphoṭṭhabbā na vaṭṭanti? Etepi vaṭṭantīti. Evaṃ rasena rasaṃ saṃsandetvā sacchandarāgaparibhogañca nicchandarāgaparibhogañca ekaṃ katvā thūlavākehi saddhiṃ atisukhumasuttaṃ upanento viya, sāsapena saddhiṃ sineruṃ upasaṃharanto viya, pāpakaṃ diṭṭhigataṃ uppādetvā, ‘‘kiṃ bhagavatā mahāsamuddaṃ bandhantena viya mahatā ussāhena paṭhamapārājikaṃ paññattaṃ, natthi ettha doso’’ti sabbaññutaññāṇena saddhiṃ paṭivirujjhanto vesārajjañāṇaṃ paṭibāhanto ariyamagge khāṇukaṇṭakādīni pakkhipanto methunadhamme doso natthīti jinassa āṇācakke pahāraṃ adāsi. Tenāha – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādi.

Herein, this bhikkhu is learned, a preacher of the Dhamma, and knows the other kinds of obstructors. However, being unskilled in the Vinaya, he does not know the obstructors that are transgressions of the rules. Therefore, in seclusion, he reflected thus: “These householders, enjoying the five strands of sensual pleasure, are nevertheless stream-enterers, once-returners, and non-returners. Bhikkhus, too, see pleasing forms cognizable by the eye… they experience tactile objects cognizable by the body, and they use soft bedding and coverings—all this is permissible. Why then are only the forms, sounds, smells, tastes, and touches of women not permissible? These too are permissible.” Thus, conflating one kind of pleasure with another, equating enjoyment with desire and enjoyment without desire, like trying to thread an extremely fine string with coarse fibers, or like trying to equate Mount Sineru with a mustard seed, he gave rise to a wicked wrong view. Thinking, “Why did the Blessed One, as if binding the great ocean, lay down the first pārājika with such great effort? There is no fault in this,” he opposed the omniscient knowledge, obstructed the knowledge of fearlessness, and placed thorns and splinters onto the noble path. He declared, “There is no fault in sexual intercourse,” thus striking a blow against the Victor's wheel of authority. Therefore, he said, “Thus do I understand the Dhamma taught by the Blessed One,” and so on.

Evaṃ [Pg.10] byā khoti evaṃ viya kho. Samanuyuñjantītiādīsu kiṃ laddhiko tvaṃ, laddhiṃ vadehīti pucchamānā samanuyuñjanti nāma. Diṭṭhiṃ patiṭṭhāpentā samanuggāhanti nāma. Kena kāraṇena evaṃ vadasīti kāraṇaṃ pucchantā samanubhāsanti nāma. Aṭṭhikaṅkalūpamātiādīsu (ma. ni. 2.42-48) aṭṭhikaṅkalūpamā appassādaṭṭhena. Maṃsapesūpamā bahusādhāraṇaṭṭhena. Tiṇukkūpamā anudahanaṭṭhena. Aṅgārakāsūpamā mahābhitāpanaṭṭhena. Supinakūpamā ittarapaccupaṭṭhānaṭṭhena. Yācitakūpamā tāvakālikaṭṭhena. Rukkhaphalūpamā sabbaṅgapaccaṅgapalibhañjanaṭṭhena. Asisūnūpamā adhikuṭṭanaṭṭhena. Sattisūlūpamā vinivijjhanaṭṭhena. Sappasirūpamā sāsaṅkasappaṭibhayaṭṭhena. Thāmasāti diṭṭhithāmena. Parāmāsāti diṭṭhiparāmāsena. Abhinivissa voharatīti adhiṭṭhahitvā voharati dīpeti vā.

“Thus it is declared” means “thus indeed.” In phrases like “questioning closely” (samanuyuñjanti), they are called “questioning closely” when asking: “What is your doctrine? State your doctrine!” Establishing a view, they are called “urging” (samanuggāhanti). Asking for the reason, “For what reason do you say so?”, they are called “reproaching” (samanubhāsanti). In the similes like that of the skeleton (MN 22): The simile of the skeleton is in terms of having little satisfaction. The simile of the piece of meat is in terms of being common to many. The simile of the grass torch is in terms of burning up. The simile of the pit of coals is in terms of causing great torment. The simile of the dream is in terms of its fleeting appearance. The simile of borrowed goods is in terms of being temporary. The simile of the fruits of a tree is in terms of the destruction of all major and minor limbs. The simile of the butcher’s block is in terms of chopping up. The simile of the spear and stake is in terms of piercing through. The simile of the snake’s head is in terms of being fraught with danger and fear. “Through obstinacy” means through the obstinacy of a view. “Through grasping” means through the grasping of a view. “Insisting and declaring” means declaring after having resolved upon it, or making it known.

235. Yato kho te bhikkhūti yadā te bhikkhū. Evaṃ byā kho ahaṃ, bhante, bhagavatāti idaṃ esa attano ajjhāsayena natthīti vattukāmopi bhagavato ānubhāvena sampaṭicchati, buddhānaṃ kira sammukhā dve kathā kathetuṃ samattho nāma natthi.

235. “When, bhikkhus…” means “when those bhikkhus.” Regarding the statement, “Thus indeed, venerable sir, do I understand the Dhamma taught by the Blessed One…,” this one, though wishing to say according to his own inclination, “That is not so,” nevertheless accepts it by the power of the Blessed One. For it is said that there is no one capable of uttering two contradictory statements in the presence of the Buddhas.

236. Kassa kho nāma tvaṃ moghapurisāti tvaṃ moghapurisa kassa khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vā mayā evaṃ dhammaṃ desitaṃ ājānāsi. Atha kho bhagavā bhikkhū āmantesīti ayaṃ pāṭiyekko anusandhi. Ariṭṭho kira cintesi – ‘‘bhagavā maṃ moghapurisoti vadati, na kho pana moghapurisāti vuttamattakena maggaphalānaṃ upanissayo na hoti. Upasenampi hi vaṅgantaputtaṃ, ‘atilahuṃ kho tvaṃ, moghapurisa, bāhullāya āvatto’ti (mahāva. 75) bhagavā moghapurisavādena ovadi. Thero aparabhāge ghaṭento vāyamanto cha abhiññā sacchākāsi. Ahampi tathārūpaṃ vīriyaṃ paggaṇhitvā maggaphalāni nibbattessāmī’’ti. Athassa bhagavā bandhanā pavuttassa paṇḍupalāsassa viya aviruḷhibhāvaṃ dassento imaṃ desanaṃ ārabhi.

236. “Foolish man, from whom do you understand that I have taught the Dhamma in this way? From what noble, or brahmin, or merchant, or worker, or householder, or renunciant, or god, or human?” The phrase, “Then the Blessed One addressed the bhikkhus,” is a separate connection. Ariṭṭha, it is said, thought: “The Blessed One calls me a foolish man, but merely by being called a foolish man, the supporting condition for the path and its fruits does not cease to exist. For the Blessed One also admonished Upasena, son of Vaṅganta, with the words, ‘You have turned to abundance too quickly, foolish man’ (Mv.I.75). Yet later, by striving and making an effort, the elder realized the six higher knowledges. I too, by arousing such effort, will bring forth the path and its fruits.” Then the Blessed One, showing his inability to grow, like a withered leaf released from its stalk, began this discourse.

Usmīkatopīti[Pg.11], bhikkhave, tumhe kinti maññatha, ayaṃ ariṭṭho evaṃladdhiko sabbaññutaññāṇena paṭivirujjhitvā vesārajjañāṇaṃ paṭibāhitvā tathāgatassa āṇācakke pahāraṃ dadamāno api nu imasmiṃ dhammavinaye usmīkatopi? Yathā nibbutepi mahante aggikkhandhe khajjupanakamattāpi aggipapaṭikā hotiyeva, yaṃ nissāya puna mahāaggikkhandho bhaveyya. Kiṃ nu kho evaṃ imassa appamattikāpi ñāṇusmā atthi, yaṃ nissāya vāyamanto maggaphalāni nibbatteyyāti? No hetaṃ, bhanteti, bhante, evaṃladdhikassa kuto evarūpā ñāṇusmāti? Maggaphalānaṃ paccayasamatthāya ñāṇusmāya usmīkatabhāvaṃ paṭikkhipantā vadanti. Maṅkubhūtoti nittejabhūto. Pattakkhandhoti patitakkhandho. Appaṭibhānoti kiñci paṭibhānaṃ apassanto bhinnapaṭibhāno evarūpampi nāma niyyānikasāsanaṃ labhitvā aviruḷhidhammo kiramhi samugghātitapaccayo jātoti attano abhabbataṃ paccavekkhanto pādaṅguṭṭhakena bhūmiṃ khaṇamāno nisīdi.

“Monks, what do you think? This Ariṭṭha, holding such a view, having contradicted the knowledge of omniscience, obstructed the knowledge of fearlessness, and struck a blow to the Tathāgata’s wheel of authority—is he even warmed in this Dhamma-Vinaya? Just as when a great mass of fire is extinguished, a spark the size of a firefly remains, by which a great mass of fire could arise again. But does this one possess even the slightest warmth of knowledge, by relying on which, through striving, he could bring forth the paths and fruits?” “No, venerable sir.” Denying the state of being warmed by the warmth of knowledge capable of being a condition for the paths and fruits, they say: “Venerable sir, for one holding such a view, how could there be such warmth of knowledge?” ‘Dejected’ (maṅkubhūto) means having become devoid of splendor. ‘With drooping shoulders’ (pattakkhandho) means with fallen shoulders. ‘Without resource’ (appaṭibhāno) means seeing no resource, with shattered resourcefulness. Reflecting on his own incapacity—‘Having obtained such a liberating teaching, I am, it seems, one whose qualities do not grow, one whose supporting conditions have been uprooted’—he sat down, scratching the ground with his big toe.

Paññāyissasi khoti ayampi pāṭiyekko anusandhi. Ariṭṭho kira cintesi – ‘‘bhagavā mayhaṃ maggaphalānaṃ upanissayo pacchinnoti vadati, na kho pana buddhā saupanissayānaṃyeva dhammaṃ desenti, anupanissayānampi desenti, ahaṃ satthu santikā sugatovādaṃ labhitvā attano sampattūpagaṃ kusalaṃ karissāmī’’ti. Athassa bhagavā ovādaṃ paṭipassambhento ‘‘paññāyissasī’’tiādimāha. Tassattho, tvaṃyeva, moghapurisa, iminā pāpakena diṭṭhigatena nirayādīsu paññāyissasi, mama santikā tuyhaṃ sugatovādo nāma natthi, na me tayā attho, idhāhaṃ bhikkhū paṭipucchissāmīti.

“‘Indeed, you will become known’—this is also a separate connection. Ariṭṭha, it seems, thought: “The Blessed One says that my supporting condition for the paths and fruits is cut off. However, the Buddhas do not teach the Dhamma only to those who have a supporting condition; they also teach it to those who do not. Having received the Well-Farer's advice from the Teacher, I will perform wholesome actions leading to my own attainment.” Then the Blessed One, causing his expectation of an exhortation to cease, said, “You will become known,” and so on. The meaning of this is: “You yourself, foolish man, will become known in hell and other such states because of this evil wrong view. From me, there is no such thing as the Well-Farer's advice for you. I have no business with you. Here, I will question the monks.”

237. Atha kho bhagavāti ayampi pāṭiyekko anusandhi. Imasmiñhi ṭhāne bhagavā parisaṃ sodheti, ariṭṭhaṃ gaṇato nissāreti. Sace hi parisagatānaṃ kassaci evaṃ bhaveyya – ‘‘ayaṃ ariṭṭho bhagavatā akathitaṃ kathetuṃ kiṃ sakkhissati, kacci nu kho parisamajjhe bhagavatā kathāya samāraddhāya sahasā kathita’’nti. Evaṃ kathitaṃ pana na ariṭṭhova suṇāti, aññenapi sutaṃ bhavissati. Athāpissa siyā ‘‘yathā satthā ariṭṭhaṃ niggaṇhāti, mampi evaṃ niggaṇheyyāti sutvāpi tuṇhībhāvaṃ āpajjeyyā’’ti. ‘‘Taṃ [Pg.12] sabbaṃ na karissantī’’ti. Mayāpi na kathitaṃ, aññena sutampi natthīti ‘‘tumhepime, bhikkhave’’tiādinā parisāya laddhiṃ sodheti. Parisāya pana laddhisodhaneneva ariṭṭho gaṇato nissārito nāma hoti.

237. “‘Then the Blessed One’—this is also a separate connection. For at this point, the Blessed One purifies the assembly and expels Ariṭṭha from the group. For if it should occur to anyone in the assembly: ‘How could this Ariṭṭha say something not spoken by the Blessed One? Or could it be that it was spoken rashly in the midst of the assembly when the Blessed One had started a talk?’ And what was said thus would not be heard by Ariṭṭha alone; it would have been heard by another as well. Then it might occur to him: ‘Just as the Teacher censures Ariṭṭha, he might censure me too,’ and having heard this, he might remain silent. So that they will not do all this, and to establish that ‘This was not spoken by me, nor has it been heard by another,’ he purifies the view of the assembly with the words beginning, ‘You, monks.’ And by the very purification of the assembly’s view, Ariṭṭha is considered to be expelled from the group.

Idāni ariṭṭhassa laddhiṃ pakāsento so vata, bhikkhavetiādimāha. Tattha aññatreva kāmehītiādīsu yo so, bhikkhave, bhikkhu ‘‘te paṭisevato nālaṃ antarāyāyā’’ti evaṃladdhiko, so vata kilesakāmehi ceva kilesakāmasampayuttehi saññāvitakkehi ca aññatra, ete dhamme pahāya, vinā etehi dhammehi, vatthukāme paṭisevissati, methunasamācāraṃ samācarissatīti netaṃ ṭhānaṃ vijjati. Idaṃ kāraṇaṃ nāma natthi, aṭṭhānametaṃ anavakāsoti.

Now, clarifying Ariṭṭha’s view, he said the words beginning, ‘Monks, that one...’ Therein, regarding the passage beginning ‘apart from sensual pleasures’: that a monk, monks, who holds the view that ‘for one who partakes of them, they are not an obstacle,’ that such a one would partake of sensual objects and engage in sexual intercourse apart from sensual defilements and from perceptions and thoughts associated with sensual defilements—having abandoned these things, being without these things—this is not a possibility. This reason does not exist; it is impossible, it cannot occur.

238. Evaṃ bhagavā ayaṃ ariṭṭho yathā nāma rajako sugandhānipi duggandhānipi jiṇṇānipi navānipi suddhānipi asuddhānipi vatthāni ekato bhaṇḍikaṃ karoti, evameva bhikkhūnaṃ nicchandarāgapaṇītacīvarādiparibhogañca anibaddhasīlānaṃ gahaṭṭhānaṃ antarāyakaraṃ sacchandarāgaparibhogañca nibaddhasīlānaṃ bhikkhūnaṃ āvaraṇakaraṃ sacchandarāgaparibhogañca sabbaṃ ekasadisaṃ karotīti ariṭṭhassa laddhiṃ pakāsetvā idāni duggahitāya pariyattiyā dosaṃ dassento idha, bhikkhave, ekaccetiādimāha. Tattha pariyāpuṇantīti uggaṇhanti. Suttantiādīsu ubhatovibhaṅganiddesakhandhakaparivārā, suttanipāte maṅgalasuttaratanasuttanālakasuātuvaṭṭakasuttāni, aññampi ca suttanāmakaṃ tathāgatavacanaṃ suttanti veditabbaṃ. Sabbampi sagāthakaṃ suttaṃ geyyanti veditabbaṃ, visesena saṃyuttake sakalopi sagāthāvaggo. Sakalaṃ abhidhammapiṭakaṃ, niggāthakaṃ suttaṃ, yañca aññampi aṭṭhahi aṅgehi asaṅgahitaṃ buddhavacanaṃ, taṃ veyyākaraṇanti veditabbaṃ. Dhammapadaṃ, theragāthā, therigāthā, suttanipāte nosuttanāmikā suddhikagāthā ca gāthāti veditabbā. Somanassañāṇamayikagāthāpaṭisaṃyuttā dveasītisuttantā udānanti veditabbā. ‘‘Vuttañhetaṃ bhagavatā’’tiādinayappavattā (itivu. 1,2) dasuttarasatasuttantā itivuttakanti veditabbā. Apaṇṇakajātakādīni paṇṇāsādhikāni pañcajātakasatāni jātakanti veditabbāni. ‘‘Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande’’tiādinayappavattā (a. ni. 4.129) sabbepi acchariyaabbhutadhammappaṭisaṃyuttā [Pg.13] suttantā abbhutadhammanti veditabbā. Cūḷavedallamahāvedallasammādiṭṭhisakkapañhasaṅkhārabhājaniyamahāpuṇṇamasuttādayo sabbepi vedañca tuṭṭhiñca laddhā laddhā pucchitasuttantā vedallanti veditabbā.

238. Thus, having exposed Ariṭṭha’s view that ‘Just as a washerman makes a single bundle of cloths—whether fragrant or foul, old or new, clean or unclean—so too does this Ariṭṭha treat as one and the same the monks’ use of fine robes and so on, which is free from desire and lust; the use with desire and lust by householders of unrestrained virtue, which is an obstacle; and the use with desire and lust by monks of restrained virtue, which is a hindrance,’ the Blessed One, now showing the fault in wrongly grasping the scriptures, said, ‘Here, bhikkhus, some...’ and so on. Therein, ‘they learn’ (pariyāpuṇanti) means they master (uggaṇhanti). In ‘Sutta, etc.’, the Ubhatovibhaṅga, Niddesa, Khandhaka, and Parivāra are to be understood as Sutta; in the Suttanipāta, the Maṅgala Sutta, Ratana Sutta, Nālaka Sutta, and Tuvaṭṭaka Sutta, and any other teaching of the Tathāgata called a sutta is to be understood as Sutta. Any sutta with verses is to be understood as Geyya, especially the entire Sagāthāvagga in the Saṃyutta Nikāya. The entire Abhidhamma Piṭaka, suttas without verses, and any other word of the Buddha not included in the other eight categories are to be understood as Veyyākaraṇa. The Dhammapada, Theragāthā, Therīgāthā, and the pure verses in the Suttanipāta not named as suttas are to be understood as Gāthā. The eighty-two suttas connected with verses of joy and knowledge are to be understood as Udāna. The one hundred and twelve suttas that proceed in the manner of ‘This was said by the Blessed One...’ are to be understood as Itivuttaka. The five hundred and fifty Jātakas, beginning with the Apaṇṇaka Jātaka, are to be understood as Jātaka. All suttas connected with wonderful and marvelous phenomena that proceed in the manner of ‘Bhikkhus, there are these four wonderful and marvelous qualities in Ānanda...’ are to be understood as Abbhutadhamma. All suttas asked after having repeatedly gained knowledge and satisfaction, such as the Cūḷavedalla, Mahāvedalla, Sammādiṭṭhi, Sakkapañha, Saṅkhārabhājaniya, and Mahāpuṇṇama Suttas, are to be understood as Vedalla.

Atthaṃ na upaparikkhantīti atthatthaṃ kāraṇatthaṃ na passanti na pariggaṇhanti. Anupaparikkhatanti anupaparikkhantānaṃ. Na nijjhānaṃ khamantīti na upaṭṭhahanti na āpāthaṃ āgacchanti, imasmiṃ ṭhāne sīlaṃ samādhi vipassanā maggo phalaṃ vaṭṭaṃ vivaṭṭaṃ kathitanti evaṃ jānituṃ na sakkā hontīti attho. Te upārambhānisaṃsā cevāti te paresaṃ vāde dosāropanānisaṃsā hutvā pariyāpuṇantīti attho. Itivādappamokkhānisaṃsā cāti evaṃ vādapamokkhānisaṃsā, parehi sakavāde dose āropite taṃ dosaṃ evaṃ mocessāmāti imināva kāraṇena pariyāpuṇantīti attho. Tañcassa atthaṃ nānubhontīti yassa ca maggassa vā phalassa vā atthāya kulaputtā dhammaṃ pariyāpuṇanti, tañcassa dhammassa atthaṃ ete duggahitaggāhino nānubhonti. Apica parassa vāde upārambhaṃ āropetuṃ attano vādaṃ mocetuṃ asakkontāpi tañca atthaṃ nānubhontiyeva.

‘They do not examine the meaning’ means they do not see or grasp the purpose, the reason. `Anupaparikkhatanti` means ‘for those not examining.’ ‘They do not lend themselves to reflection’ means the meaning does not become clear to them, it does not come into range; the meaning is that they are unable to know, ‘In this place, virtue, concentration, insight, the path, the fruit, the round of existence, and the unbinding from the round are spoken of.’ ‘They learn for the sake of finding fault’ means they learn for the benefit of casting blame on the views of others. ‘And for the sake of extricating themselves from debate’ means they learn for this reason alone: thinking, ‘When others cast blame on our own view, we will extricate ourselves from that blame in this way.’ ‘And they do not experience its meaning’ means that these who hold to a wrong grasp do not experience the meaning of that Dhamma for which clansmen learn it, whether for the sake of the path or the fruit. Moreover, even when unable to cast blame on another’s view or to extricate their own view, they still do not experience that meaning.

239. Alagaddatthikoti āsivisaatthiko. Gadoti hi visassa nāmaṃ, taṃ tassa alaṃ paripuṇṇaṃ atthīti alagaddo. Bhogeti sarīre. Idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇantīti nittharaṇapariyattivasena uggaṇhanti. Tisso hi pariyattiyo alagaddapariyatti nittharaṇapariyatti bhaṇḍāgārikapariyattīti.

239. ‘One who wants a water snake’ (alagaddatthiko) means one who wants a venomous snake (āsivisaatthiko). For ‘gada’ is a name for poison; he has ‘enough’ (alaṃ) of it, it is full in him, thus he is called ‘alagadda’. ‘By the coil’ (bhoge) means on the body (sarīre). ‘Here, bhikkhus, some clansmen learn the Dhamma’ means they master it as the learning for the sake of deliverance. For there are three kinds of learning: learning like grasping a water snake, learning for the sake of deliverance, and learning like a treasurer.

Tattha yo buddhavacanaṃ uggahetvā evaṃ cīvarādīni vā labhissāmi, catuparisamajjhe vā maṃ jānissantīti lābhasakkārahetu pariyāpuṇāti, tassa sā pariyatti alagaddapariyatti nāma. Evaṃ pariyāpuṇato hi buddhavacanaṃ apariyāpuṇitvā niddokkamanaṃ varataraṃ.

Herein, one who, having mastered the Buddha’s word, learns it for the sake of gain and honor, thinking, ‘In this way I will obtain robes and so on,’ or ‘They will know me in the midst of the four assemblies’—their learning is called learning like grasping a water snake. For one who learns in this way, it would be better to go forth without having learned the Buddha’s word.

Yo pana buddhavacanaṃ uggaṇhitvā sīlassa āgataṭṭhāne sīlaṃ pūretvā samādhissa āgataṭṭhāne samādhigabbhaṃ gaṇhāpetvā vipassanāya āgataṭṭhāne vipassanaṃ paṭṭhapetvā maggaphalānaṃ āgataṭṭhāne maggaṃ bhāvessāmi phalaṃ [Pg.14] sacchikarissāmīti uggaṇhāti, tassa sā pariyatti nittharaṇapariyatti nāma hoti.

But one who, having mastered the Buddha’s word, masters it thinking, ‘At the point where virtue is mentioned, I will fulfill virtue; at the point where concentration is mentioned, I will grasp the essence of concentration; at the point where insight is mentioned, I will establish insight; and at the point where the path and fruit are mentioned, I will develop the path and realize the fruit’—their learning is called learning for the sake of deliverance.

Khīṇāsavassa pana pariyatti bhaṇḍāgārikapariyatti nāma. Tassa hi apariññātaṃ appahīnaṃ abhāvitaṃ asacchikataṃ vā natthi. So hi pariññātakkhandho pahīnakileso bhāvitamaggo sacchikataphalo, tasmā buddhavacanaṃ pariyāpuṇanto tantidhārako paveṇipālako vaṃsānurakkhakova hutvā uggaṇhāti. Itissa sā pariyatti bhaṇḍāgārikapariyatti nāma hoti.

But for one whose taints are destroyed, their learning is called learning like a treasurer. For them, there is nothing that is not fully understood, not abandoned, not developed, or not realized. They have indeed fully understood the aggregates, abandoned the defilements, developed the path, and realized the fruit. Therefore, when learning the Buddha’s word, they master it as a bearer of the textual lineage, a guardian of the tradition, and a preserver of the heritage. Thus, their learning is called learning like a treasurer.

Yo pana puthujjano chātabhayādīsu ganthadharesu ekasmiṃ ṭhāne vasituṃ asakkontesu sayaṃ bhikkhācārena akilamamāno atimadhuraṃ buddhavacanaṃ mā nassatu, tantiṃ dhāressāmi, vaṃsaṃ ṭhapessāmi, paveṇiṃ pālessāmīti pariyāpuṇāti, tassa pariyatti bhaṇḍāgārikapariyatti hoti, na hotīti? Na hoti. Kasmā? Na attano ṭhāne ṭhatvā pariyāputattā. Puthujjanassa hi pariyatti nāma alagaddā vā hoti nittharaṇā vā, sattannaṃ sekkhānaṃ nittharaṇāva, khīṇāsavassa bhaṇḍāgārikapariyattiyeva. Imasmiṃ pana ṭhāne nittharaṇapariyatti adhippetā.

But as for an ordinary person who—when the bearers of the scriptures are unable to stay in one place due to hunger, fear, and so on—not wearying himself with the alms-round, learns thinking, “May the most sweet word of the Buddha not be lost; I will preserve the textual lineage, I will establish the lineage, I will protect the tradition”—is his learning the learning of a treasurer? It is not. Why? Because he has not learned it while established in his own state. For an ordinary person, learning is either like a water-snake or for the purpose of crossing over. For the seven trainees, it is only for the purpose of crossing over. For one whose taints are destroyed, it is only the learning of a treasurer. Here, however, the learning for the purpose of crossing over is intended.

Nijjhānaṃ khamantīti sīlādīnaṃ āgataṭṭhānesu idha sīlaṃ kathitaṃ, idha samādhi, idha vipassanā, idha maggo, idha phalaṃ, idha vaṭṭaṃ, idha vivaṭṭanti āpāthaṃ āgacchanti. Tañcassa atthaṃ anubhontīti yesaṃ maggaphalānaṃ atthāya pariyāpuṇanti. Suggahitapariyattiṃ nissāya maggaṃ bhāvetvā phalaṃ sacchikarontā tañcassa dhammassa atthaṃ anubhavanti. Paravāde upārambhaṃ āropetuṃ sakkontāpi sakavāde āropitaṃ dosaṃ icchiticchitaṭṭhānaṃ gahetvā mocetuṃ sakkontāpi anubhontiyeva. Dīgharattaṃ hitāya sukhāya saṃvattantīti sīlādīnaṃ āgataṭṭhāne sīlādīni pūrentānampi, paresaṃ vāde sahadhammena upārambhaṃ āropentānampi, sakavādato dosaṃ harantānampi, arahattaṃ patvā parisamajjhe dhammaṃ desetvā dhammadesanāya pasannehi upanīte cattāro paccaye paribhuñjantānampi dīgharattaṃ hitāya sukhāya saṃvattanti.

“Enduring scrutiny”: In the places where virtue and so on are mentioned, it comes into focus: here virtue is spoken of, here concentration, here insight, here the path, here the fruit, here the round of existence, here that which is not the round. “And they experience its meaning”: They experience the meaning of that Dhamma, which is the path and fruit for the sake of which they learn. Relying on their well-grasped learning, they develop the path and realize the fruit. They also experience its meaning when they are capable of leveling a criticism against another's doctrine and, in their own doctrine, are capable of taking up a fault that has been raised and refuting it as they wish. “It leads to welfare and happiness for a long time”: For those who fulfill virtue and so on in the places where they are mentioned, for those who level a criticism against the doctrine of others in accordance with the Dhamma, for those who remove a fault from their own doctrine, and for those who, having attained Arahantship, teach the Dhamma in the midst of an assembly and enjoy the four requisites offered by those pleased with the Dhamma teaching—for them it leads to welfare and happiness for a long time.

Evaṃ [Pg.15] suggahite buddhavacane ānisaṃsaṃ dassetvā idāni tattheva niyojento tasmā tiha, bhikkhavetiādimāha. Tattha tasmāti yasmā duggahitapariyatti duggahitaalagaddo viya dīgharattaṃ ahitāya dukkhāya saṃvattati, suggahitapariyatti suggahitaalagaddo viya dīgharattaṃ hitāya sukhāya saṃvattati, tasmāti attho. Tathā naṃ dhāreyyāthāti tatheva naṃ dhāreyyātha, teneva atthena gaṇheyyātha. Ye vā panāssu viyattā bhikkhūti ye vā pana aññe sāriputtamoggallānamahākassapamahākaccānādikā byattā paṇḍitā bhikkhū assu, te pucchitabbā. Ariṭṭhena viya pana mama sāsane na kalalaṃ vā kacavaraṃ vā pakkhipitabbaṃ.

Having thus shown the benefit of a well-grasped utterance of the Buddha, now, enjoining that very thing, he said: “Therefore, monks,” and so on. Herein, “therefore” has this meaning: because a badly-grasped learning, like a badly-grasped water-snake, leads to harm and suffering for a long time, whereas a well-grasped learning, like a well-grasped water-snake, leads to welfare and happiness for a long time, therefore... “You should bear it in mind accordingly” means you should bear it in mind in just that way; you should grasp it with that meaning. “Whatever monks are expert” means whatever other monks there might be who are expert and wise, such as Sāriputta, Moggallāna, Mahākassapa, Mahākaccāna, and others—they should be questioned. But mud or rubbish should not be cast into my dispensation as was done by Ariṭṭha.

240. Kullūpamanti kullasadisaṃ. Nittharaṇatthāyāti caturoghanittharaṇatthāya. Udakaṇṇavanti yañhi udakaṃ gambhīraṃ na puthulaṃ. Puthulaṃ vā pana na gambhīraṃ, na taṃ aṇṇavoti vuccati. Yaṃ pana gambhīrañceva puthulañca, taṃ aṇṇavoti vuccati. Tasmā mahantaṃ udakaṇṇavanti mahantaṃ puthulaṃ gambhīraṃ udakanti ayamettha attho. Sāsaṅkaṃ nāma yattha corānaṃ nivutthokāso dissati. Ṭhitokāso, nisinnokāso, nipannokāso dissati. Sappaṭibhayaṃ nāma yattha corehi manussā hatā dissanti, viluttā dissanti, ākoṭitā dissanti. Uttarasetūti udakaṇṇavassa upari baddho setu. Kullaṃ bandhitvāti kullo nāma taraṇatthāya kalāpaṃ katvā baddho. Pattharitvā baddhā pana padaracāṭiādayo uḷumpoti vuccanti. Uccāretvāti ṭhapetvā. Kiccakārīti pattakārī yuttakārī, patirūpakārīti attho. Dhammāpi vo pahātabbāti ettha dhammāti samathavipassanā. Bhagavā hi samathepi chandarāgaṃ pajahāpesi, vipassanāyapi. Samathe chandarāgaṃ kattha pajahāpesi? ‘‘Iti kho, udāyi, nevasaññānāsaññāyatanassapi pahānaṃ vadāmi, passasi no tvaṃ, udāyi, taṃ saṃyojanaṃ aṇuṃ vā thūlaṃ vā, yassāhaṃ no pahānaṃ vadāmī’’ti (ma. ni. 2.156) ettha samathe chandarāgaṃ pajahāpesi. ‘‘Imaṃ ce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ na allīyetha na kelāyetha na dhanāyethā’’ti (ma. ni. 1.401) ettha vipassanāya chandarāgaṃ pajahāpesi[Pg.16]. Idha pana ubhayattha pajahāpento ‘‘dhammāpi vo pahātabbā, pageva adhammā’’ti āha.

240. “Like a raft” means similar to a raft. “For the purpose of crossing” means for crossing the four floods. “An expanse of water”: that water which is deep but not wide, or wide but not deep, is not called an expanse. But that which is both deep and wide is called an expanse. Therefore, “a great expanse of water” means a great, wide, and deep body of water; this is the meaning here. “Fraught with doubt” is a place where the haunts of thieves are seen: a place where they have stood, a place where they have sat, a place where they have lain down. “Fraught with peril” is a place where people are seen killed, plundered, or beaten by thieves. “A bridge to the far shore” means a bridge built over the expanse of water. “Having bound a raft”: a raft is a bundle tied together for the purpose of crossing. But mats and the like, spread out and bound, are called floats. ‘Having lifted it up’ means having set it aside. “One who has done what is to be done” means one who has accomplished the task, done what is proper, done what is suitable; this is the meaning. “Even teachings should be relinquished”: here, “teachings” means serenity and insight. For the Blessed One urged the abandonment of desire and lust for serenity and also for insight. Where did he urge the abandonment of desire and lust for serenity? In the passage: “Thus, Udāyi, I declare the abandoning of even the base of neither-perception-nor-non-perception. Do you see, Udāyi, any fetter, subtle or gross, that I do not declare should be abandoned?” (MN 66), he urged the abandonment of desire and lust for serenity. In the passage: “If, monks, you do not cling to this view, so purified and cleansed, do not delight in it, do not treasure it…” (MN 38), he urged the abandonment of desire and lust for insight. Here, however, urging abandonment in both cases, he said: “Even teachings should be relinquished by you, how much more so non-teachings.”

Tatrāyaṃ adhippāyo – bhikkhave, ahaṃ evarūpesu santappaṇītesu dhammesu chandarāgappahānaṃ vadāmi, kiṃ pana imasmiṃ asaddhamme gāmadhamme vasaladhamme duṭṭhulle odakantike, yattha ayaṃ ariṭṭho moghapuriso niddosasaññī pañcasu kāmaguṇesu chandarāgaṃ nālaṃ antarāyāyāti vadati. Ariṭṭhena viya na tumhehi mayhaṃ sāsane kalalaṃ vā kacavaraṃ vā pakkhipitabbanti evaṃ bhagavā imināpi ovādena ariṭṭhaṃyeva niggaṇhāti.

Here is the intended meaning: ‘Monks, I declare the abandoning of desire and lust even in regard to such peaceful and sublime states. What then to say of this false teaching, this village practice, this outcaste's practice, this gross, sensual practice, wherein this foolish man Ariṭṭha, perceiving no fault in it, says that desire and lust for the five strands of sensual pleasure are not an obstacle?’ Filth or rubbish should not be cast into my dispensation by you, as it was by Ariṭṭha. Thus the Blessed One, with this admonition also, rebukes Ariṭṭha himself.

241. Idāni yo pañcasu khandhesu tividhaggāhavasena ahaṃ mamanti gaṇhāti, so mayhaṃ sāsane ayaṃ ariṭṭho viya kalalaṃ kacavaraṃ pakkhipatīti dassento chayimāni, bhikkhavetiādimāha. Tattha diṭṭhiṭṭhānānīti diṭṭhipi diṭṭhiṭṭhānaṃ, diṭṭhiyā ārammaṇampi diṭṭhiṭṭhānaṃ, diṭṭhiyā paccayopi. Rūpaṃ etaṃ mamātiādīsu etaṃ mamāti taṇhāggāho. Esohamasmīti mānaggāho. Eso me attāti diṭṭhiggāho. Evaṃ rūpārammaṇā taṇhāmānadiṭṭhiyo kathitā honti. Rūpaṃ pana attāti na vattabbaṃ. Vedanādīsupi eseva nayo. Diṭṭhaṃ rūpāyatanaṃ, sutaṃ saddāyatanaṃ, mutaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ, tañhi patvā gahetabbato mutanti vuttaṃ. Avasesāni sattāyatanāni viññātaṃ nāma. Pattanti pariyesitvā vā apariyesitvā vā pattaṃ. Pariyesitanti pattaṃ vā appattaṃ vā pariyesitaṃ. Anuvicaritaṃ manasāti cittena anusañcaritaṃ. Lokasmiñhi pariyesitvā pattampi atthi, pariyesitvā nopattampi. Apariyesitvā pattampi atthi, apariyesitvā nopattampi. Tattha pariyesitvā pattaṃ pattaṃ nāma. Pariyesitvā nopattaṃ pariyesitaṃ nāma. Apariyesitvā pattañca, apariyesitvā nopattañca manasānuvicaritaṃ nāma.

241. Now, to show that whoever grasps the five aggregates by way of the threefold grasping, thinking “I” and “mine,” throws filth and rubbish into my teaching like this Ariṭṭha, he said, “Bhikkhus, these six…” Here, “bases for views” means a view itself is a basis for a view, the object of a view is also a basis for a view, and so is the condition for a view. In such phrases as “Form is mine,” “this is mine” is the grasping of craving. “This I am” is the grasping of conceit. “This is my self” is the grasping of views. Thus, craving, conceit, and views with form as their object are explained. However, it should not be said, “Form is the self.” The same method applies to feeling and so on. The seen is the form-base; the heard is the sound-base; the sensed is the smell-base, the taste-base, and the touch-base—for it is called “sensed” because it is to be grasped upon having been contacted. The remaining seven bases are called “the cognized.” “Attained” means what is attained either after seeking or without seeking. “Sought” means what is sought, whether attained or not. “Mentally investigated” means traversed by the mind. For in the world, there is that which is attained after seeking, and that which is not attained after seeking; there is that which is attained without seeking, and that which is not attained without seeking. Therein, what is attained after seeking is called “attained.” What is not attained after seeking is called “sought.” What is attained without seeking and what is not attained without seeking are called “mentally investigated.”

Atha vā pariyesitvā pattampi apariyesitvā pattampi pattaṭṭhena pattaṃ nāma. Pariyesitvā nopattaṃ pariyesitaṃ nāma. Apariyesitvā nopattaṃ manasānuvicaritaṃ nāma. Sabbaṃ vā etaṃ manasā anuvicaritattā manasānuvicaritaṃ nāma. Iminā viññāṇārammaṇā taṇhāmānadiṭṭhiyo kathitā, desanāvilāsena heṭṭhā diṭṭhādiārammaṇavasena viññāṇaṃ dassitaṃ[Pg.17]. Yampi taṃ diṭṭhiṭṭhānanti yampi etaṃ so lokotiādinā nayena pavattaṃ diṭṭhiṭṭhānaṃ.

Alternatively, both what is attained after seeking and what is attained without seeking are called ‘attained’ in the sense of being attained. What is not attained after seeking is called ‘sought.’ What is not attained without seeking is called ‘mentally investigated.’ Or, all of this is called ‘mentally investigated’ because it is investigated by the mind. By this, craving, conceit, and views that have consciousness as their object are explained. Through the elegance of the discourse, consciousness was shown previously by way of having the seen, etc., as its object. And as for the phrase ‘that which is a basis for views,’ this refers to that basis for views which proceeds according to the method, ‘That is the world,’ and so on.

So loko so attāti yā esā ‘‘rūpaṃ attato samanupassatī’’tiādinā nayena pavattā diṭṭhi loko ca attā cāti gaṇhāti, taṃ sandhāya vuttaṃ. So pecca bhavissāmīti so ahaṃ paralokaṃ gantvā nicco bhavissāmi, dhuvo sassato avipariṇāmadhammo bhavissāmi, sinerumahāpathavīmahāsamuddādīhi sassatīhi samaṃ tatheva ṭhassāmi. Tampi etaṃ mamāti tampi dassanaṃ etaṃ mama, esohamasmi, eso me attāti samanupassati. Iminā diṭṭhārammaṇā taṇhāmānadiṭṭhiyo kathitā. Vipassanāya paṭivipassanākāle viya pacchimadiṭṭhiyā purimadiṭṭhiggahaṇakāle evaṃ hoti.

‘That is the world, that is the self’: this refers to the view that proceeds according to the method, ‘one regards form as self,’ etc., and grasps that this is the world and this is the self. ‘I will exist after death’ means: having gone to the other world, I will be eternal, permanent, everlasting, of an unchanging nature; I will remain just so, like the eternal Mount Sineru, the great earth, and the great ocean. And that view, too, one regards as: ‘This is mine, this I am, this is my self.’ By this, craving, conceit, and views that have a view as their object are explained. This occurs when a later view grasps an earlier view, just as at the time of insight and counter-insight.

Sukkapakkhe rūpaṃ netaṃ mamāti rūpe taṇhāmānadiṭṭhiggāhā paṭikkhittā. Vedanādīsupi eseva nayo. Samanupassatīti imassa pana padassa taṇhāsamanupassanā mānasamanupassanā diṭṭhisamanupassanā ñāṇasamanupassanāti catasso samanupassanāti attho. Tā kaṇhapakkhe tissannaṃ samanupassanānaṃ, sukkapakkhe ñāṇasamanupassanāya vasena veditabbā. Asati na paritassatīti avijjamāne bhayaparitassanāya taṇhāparitassanāya vā na paritassati. Iminā bhagavā ajjhattakkhandhavināse aparitassamānaṃ khīṇāsavaṃ dassento desanaṃ matthakaṃ pāpesi.

In the bright-side section, with ‘form is not mine,’ the graspings of craving, conceit, and views regarding form are rejected. The same method applies to feeling and so on. As for the term ‘regards,’ its meaning is that there are four kinds of regarding: regarding through craving, regarding through conceit, regarding through views, and regarding through knowledge. These are to be understood by way of the three kinds of regarding in the dark-side section, and by way of regarding through knowledge in the bright-side section. ‘When it does not exist, one is not agitated’ means: when it is absent, one is not agitated by the agitation of fear or the agitation of craving. With this, by showing the arahant who is not agitated at the destruction of the internal aggregates, the Blessed One brought the discourse to its culmination.

242. Evaṃ vutte aññataro bhikkhūti evaṃ bhagavatā vutte aññataro anusandhikusalo bhikkhu – ‘‘bhagavatā ajjhattakkhandhavināse aparitassantaṃ khīṇāsavaṃ dassetvā desanā niṭṭhāpitā, ajjhattaṃ aparitassante kho pana sati ajjhattaṃ paritassakena bahiddhā parikkhāravināse paritassakena aparitassakena cāpi bhavitabbaṃ. Iti imehi catūhi kāraṇehi ayaṃ pañho pucchitabbo’’ti cintetvā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paggayha bhagavantaṃ etadavoca. Bahiddhā asatīti bahiddhā parikkhāravināse. Ahu vata meti ahosi vata me bhaddakaṃ yānaṃ vāhanaṃ hiraññaṃ suvaṇṇanti attho. Taṃ vata me natthīti taṃ vata idāni mayhaṃ natthi, rājūhi vā corehi vā haṭaṃ, agginā vā daḍḍhaṃ, udakena vā vuḷhaṃ, paribhogena [Pg.18] vā jiṇṇaṃ. Siyā vata meti bhaveyya vata mayhaṃ yānaṃ vāhanaṃ hiraññaṃ suvaṇṇaṃ sāli vīhi yavo godhumo. Taṃ vatāhaṃ na labhāmīti tamahaṃ alabhamāno tadanucchavikaṃ kammaṃ akatvā nisinnattā idāni na labhāmīti socati, ayaṃ agāriyasocanā, anagāriyassa pattacīvarādīnaṃ vasena veditabbā.

242. When this was said, a certain bhikkhu: When this was said by the Blessed One, a certain bhikkhu skilled in connecting the teaching thought: ‘The Blessed One has concluded the discourse by showing the arahant who is not agitated at the destruction of the internal aggregates. However, when there is one who is not agitated internally, there must also be one who is agitated internally, and one who is agitated and one who is not agitated at the destruction of external requisites. Thus, this question should be asked for these four reasons.’ Having reflected thus, he arranged his upper robe over one shoulder, raised his joined palms, and said this to the Blessed One. ‘When there is nothing external’ means: at the destruction of external requisites. ‘Alas, I had’ means: ‘Alas, I once had excellent vehicles, conveyances, silver, and gold.’ ‘But now I have it not’ means: ‘Alas, now I do not have it; it has been taken by kings or thieves, burned by fire, swept away by water, or worn out through use.’ ‘Would that I had’ means: ‘Would that I had vehicles, conveyances, silver, gold, rice, paddy, barley, and wheat.’ ‘But I do not obtain it’ means: ‘Not obtaining it, and now, being one who sits without having done the work appropriate for it, I do not obtain it,’ thus one grieves. This is the grief of a householder; for a homeless one, it should be understood by way of the bowl, robes, and so on.

Aparitassanāvāre na evaṃ hotīti yehi kilesehi evaṃ bhaveyya, tesaṃ pahīnattā na evaṃ hoti. Diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānanti diṭṭhīnañca diṭṭhiṭṭhānānañca diṭṭhādhiṭṭhānānañca diṭṭhipariyuṭṭhānānañca abhinivesānusayānañca. Sabbasaṅkhārasamathāyāti nibbānatthāya. Nibbānañhi āgamma sabbasaṅkhārāiñjitāni, sabbasaṅkhāracalanāni sabbasaṅkhāravipphanditāni sammanti vūpasammanti, tasmā taṃ, ‘‘sabbasaṅkhārasamatho’’ti vuccati. Tadeva ca āgamma khandhūpadhi kilesūpadhi abhisaṅkhārūpadhi, pañcakāmaguṇūpadhīti ime upadhayo paṭinissajjiyanti, taṇhā khīyati virajjati nirujjhati, tasmā taṃ, ‘‘sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho’’ti vuccati. Nibbānāyāti ayaṃ panassa sarūpaniddeso, iti sabbeheva imehi padehi nibbānassa sacchikiriyatthāya dhammaṃ desentassāti ayamattho dīpito. Tassevaṃ hotīti tassa diṭṭhigatikassa ucchijjissāmi nāmassu, vinassissāmi nāmassu, nāssu nāma bhavissāmīti evaṃ hoti. Diṭṭhigatikassa hi tilakkhaṇaṃ āropetvā suññatāpaṭisaṃyuttaṃ katvā desiyamānaṃ dhammaṃ suṇantassa tāso uppajjati. Vuttañhetaṃ – ‘‘tāso heso, bhikkhave, asutavato puthujjanassa no cassaṃ, no ca me siyā’’ti (saṃ. ni. 3.55).

In the section on non-agitation, 'it is not thus' means that because those defilements by which it would be so have been abandoned, it is not so. 'Of standpoints, adherences, obsessions, and underlying tendencies regarding views' means of views, of the standpoints of views, of the adherences to views, of the obsessions with views, and of the underlying tendencies of adherence. 'For the calming of all formations' means for the sake of Nibbāna. For, based on Nibbāna, all formations that are shaken, all formations that are in turmoil, and all formations that are in agitation are calmed and stilled; therefore, it is called 'the calming of all formations.' And based on that very Nibbāna, these acquisitions—the acquisition of the aggregates, the acquisition of defilements, the acquisition of volitional formations, and the acquisition of the five strands of sensual pleasure—are relinquished. Craving is destroyed, dispassion arises, and cessation occurs; therefore, it is called 'the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation.' 'For Nibbāna'—this is a description of its own nature. Thus, by all these terms, this meaning is shown: that one teaches the Dhamma for the realization of Nibbāna. 'For him, it is thus' means for that person whose destination is views, it occurs thus: 'I will be annihilated! I will perish! I will cease to exist!' For one whose destination is views, fear arises when hearing the Dhamma taught by applying the three characteristics and connecting it with emptiness. For it has been said: 'This, monks, is a source of fear for the uninstructed worldling: “I might not be! It might not be for me!”' (SN 22.7).

243. Ettāvatā bahiddhāparikkhāravināse tassanakassa ca notassanakassa ca ajjhattakkhandhavināse tassanakassa ca notassanakassa cāti imesaṃ vasena catukkoṭikā suññatā kathitā. Idāni bahiddhā parikkhāraṃ pariggahaṃ nāma katvā, vīsativatthukaṃ sakkāyadiṭṭhiṃ attavādupādānaṃ nāma katvā, sakkāyadiṭṭhipamukhā dvāsaṭṭhi diṭṭhiyo diṭṭhinissayaṃ nāma katvā tikoṭikaṃ suññataṃ dassetuṃ taṃ, bhikkhave, pariggahantiādimāha. Tattha pariggahanti bahiddhā parikkhāraṃ. Pariggaṇheyyāthāti yathā viññū manusso pariggaṇheyya[Pg.19]. Ahampi kho taṃ, bhikkhaveti, bhikkhave, tumhepi na passatha, ahampi na passāmi, iti evarūpo pariggaho natthīti dasseti. Evaṃ sabbattha attho veditabbo.

243. Thus far, the fourfold emptiness has been explained in terms of one who is agitated and one who is not agitated at the destruction of external requisites, and one who is agitated and one who is not agitated at the destruction of internal aggregates. Now, having designated external requisites as 'possessions,' the twenty-factored personality view as 'clinging to a doctrine of self,' and the sixty-two views headed by the personality view as 'dependence on views,' in order to show the threefold emptiness, he begins with 'That, monks, is a possession…' Here, 'possessions' refers to external requisites. 'You might possess' means as a wise person might possess. The phrase beginning 'I too, monks...' shows: 'You do not see it, and I too do not see it'; thus it shows that such a kind of possession does not exist. In this way, the meaning should be understood in all instances.

244. Evaṃ tikoṭikaṃ suññataṃ dassetvā idāni ajjhattakkhandhe attāti bahiddhā parikkhāre attaniyanti katvā dvikoṭikaṃ dassento attani vā, bhikkhave, satītiādimāha. Tattha ayaṃ saṅkhepattho, bhikkhave, attani vā sati idaṃ me parikkhārajātaṃ attaniyanti assa, attaniyeva vā parikkhāre sati ayaṃ me attā imassa parikkhārassa sāmīti, evaṃ ahanti. Sati mamāti, mamāti sati ahanti yuttaṃ bhaveyya. Saccatoti bhūtato, thetatoti tathato thirato vā.

244. Having thus shown the threefold emptiness, now, by taking the internal aggregates as 'self' and the external requisites as 'what belongs to self,' he presents the twofold emptiness, saying, 'Or, monks, when there is a self…' Herein, this is the concise meaning: 'Or, monks, when there is a self, it might be that “this collection of requisites is mine, belonging to self”; or when there are requisites belonging to self, it might be that “this is my self, the owner of these requisites,” thus “I am.”' When there is 'I am,' there is 'mine'; when there is 'mine,' there is 'I am'—this would be fitting. 'Saccato' means in truth, in reality. 'Thetato' means truly, or firmly.

Idāni ime pañcakkhandhe aniccaṃ dukkhaṃ anattāti evaṃ tiparivaṭṭavasena aggaṇhanto ayaṃ ariṭṭho viya mayhaṃ sāsane kalalaṃ kacavaraṃ pakkhipatīti dassento taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vātiādimāha. Tattha aniccaṃ, bhanteti, bhante, yasmā hutvā na hoti, tasmā aniccaṃ. Uppādavayavattito vipariṇāmatāvakālikaniccapaṭikkhepaṭṭhena vāti catūhi kāraṇehi aniccaṃ. Dukkhaṃ, bhanteti, bhante, paṭipīḷanākārena dukkhaṃ, santāpadukkhamadukkhavatthukasukhapaṭikkhepaṭṭhena vāti catūhi kāraṇehi dukkhaṃ. Vipariṇāmadhammanti bhavasaṅkantiupagamanasabhāvaṃ pakatibhāvavijahanasabhāvaṃ. Kallaṃ nu taṃ samanupassituṃ etaṃ mama, esohamasmi, eso me attāti yuttaṃ nu kho taṃ imesaṃ tiṇṇaṃ taṇhāmānadiṭṭhiggāhānaṃ vasena ahaṃ mamāti evaṃ gahetuṃ. No hetaṃ, bhanteti iminā te bhikkhū avasavattanākārena rūpaṃ, bhante, anattāti paṭijānanti. Suññaassāmikaanissaraattapaṭikkhepaṭṭhena vāti catūhi kāraṇehi anattā.

Now, to show that this Ariṭṭha, by not grasping these five aggregates as impermanent, suffering, and non-self according to the threefold turning, is throwing mud and refuse into my teaching, he began by saying, 'What do you think, monks, is form permanent…?' Here, 'impermanent, venerable sir' means: because having been, it is no more, therefore it is impermanent. Because of arising and passing away, because of change, because of being temporary, and as the opposite of permanent—for these four reasons, it is impermanent. 'Suffering, venerable sir' means: because of oppression, because of affliction, because it is a basis for suffering, and as the opposite of pleasure—for these four reasons, it is suffering. 'Subject to change' means having the nature of undergoing transition to another state of being, having the nature of abandoning its natural state. 'Is it proper to regard it thus: “This is mine, this I am, this is my self”?' means: is it fitting to grasp it thus as 'I' and 'mine' by way of these three—the graspings of craving, conceit, and views? By 'No, venerable sir,' those monks acknowledge that form, venerable sir, is non-self because it is uncontrollable. Because it is empty, ownerless, without mastery, and the negation of a self—for these four reasons, it is non-self.

Bhagavā hi katthaci aniccavasena anattattaṃ dasseti, katthaci dukkhavasena, katthaci ubhayavasena. ‘‘Cakkhu attāti yo vadeyya, taṃ na upapajjati, cakkhussa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, attā me uppajjati ca veti cāti iccassa evamāgataṃ hoti, tasmā taṃ na upapajjati cakkhu attāti yo vadeyya, iti cakkhu anattā’’ti (ma. ni. 3.422) imasmiñhi chachakkasutte aniccavasena anattataṃ dasseti. ‘‘Rūpañca hidaṃ, bhikkhave[Pg.20], attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’’’ti (mahāva. 20; saṃ. ni. 3.59) imasmiṃ anattalakkhaṇasutte dukkhavasena anattataṃ dasseti. ‘‘Rūpaṃ, bhikkhave, aniccaṃ, yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā, yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabba’’nti (saṃ. ni. 3.76) imasmiṃ arahattasutte ubhayavasena anattataṃ dasseti. Kasmā? Aniccaṃ dukkhañca pākaṭaṃ. Anattāti na pākaṭaṃ.

For the Blessed One sometimes shows non-self through impermanence, sometimes through suffering, and sometimes through both. “If anyone should say, ‘The eye is self,’ that is not tenable. For the arising and passing away of the eye are discerned. Since the arising and passing away of the eye are discerned, it would follow for him, ‘My self arises and ceases.’ Therefore, if anyone should say, ‘The eye is self,’ that is not tenable. Thus, the eye is non-self” (MN 3.422). In this Discourse on the Six Sixes, non-self is shown through impermanence. “Bhikkhus, if this form were self, this form would not lead to affliction, and one could have it of form: ‘Let my form be thus; let my form not be thus.’ But because form is non-self, form leads to affliction, and one cannot have it of form: ‘Let my form be thus; let my form not be thus’” (Mv 20; SN 3.59). In this Discourse on the Characteristic of Non-self, non-self is shown through suffering. “Bhikkhus, form is impermanent. What is impermanent is suffering. What is suffering is non-self. What is non-self should be seen as it really is with right wisdom thus: ‘This is not mine, this I am not, this is not my self’” (SN 3.76). In this Discourse on Arahantship, non-self is shown through both. Why? Because impermanence and suffering are apparent. Non-self is not apparent.

Paribhogabhājanādīsu hi bhinnesu aho aniccanti vadanti, aho anattāti vattā nāma natthi. Sarīre gaṇḍapiḷakādīsu vā uṭṭhitāsu kaṇṭakena vā viddhā aho dukkhanti vadanti, aho anattāti pana vattā nāma natthi. Kasmā? Idañhi anattalakkhaṇaṃ nāma avibhūtaṃ duddasaṃ duppaññāpanaṃ. Tena taṃ bhagavā aniccavasena vā dukkhavasena vā ubhayavasena vā dasseti. Tayidaṃ imasmimpi teparivaṭṭe aniccadukkhavaseneva dassitaṃ. Vedanādīsupi eseva nayo.

When vessels for use and other such objects break, people say, “Alas, impermanent!” But no one says, “Alas, non-self!” When boils or pustules arise on the body, or when it is pierced by a thorn, people say, “Alas, suffering!” But no one says, “Alas, non-self!” Why? Because this characteristic of non-self is indistinct, hard to see, and difficult to make known. Therefore, the Blessed One shows it through impermanence, or through suffering, or through both. Here too, in this threefold round, it is shown only through impermanence and suffering. The same method applies to feeling and the other aggregates.

Tasmā tiha, bhikkhaveti, bhikkhave, yasmā etarahi aññadāpi rūpaṃ aniccaṃ dukkhaṃ anattā, tasmāti attho. Yaṃkiñci rūpantiādīni visuddhimagge khandhaniddese vitthāritāneva.

“Therefore, bhikkhus”—the meaning is: because now and at other times form is impermanent, suffering, and non-self, therefore... “Whatever form there is,” and so on, has already been explained in detail in the Visuddhimagga’s exposition of the aggregates.

245. Nibbindatīti ukkaṇṭhati. Ettha ca nibbidāti vuṭṭhānagāminīvipassanā adhippetā. Vuṭṭhānagāminīvipassanāya hi bahūni nāmāni. Esā hi katthaci saññagganti vuttā. Katthaci dhammaṭṭhitiñāṇanti. Katthaci pārisuddhipadhāniyaṅganti. Katthaci paṭipadāñāṇadassanavisuddhīti. Katthaci tammayatāpariyādānanti. Katthaci tīhi nāmehi. Katthaci dvīhīti.

245. “He becomes disenchanted” means he feels revulsion. Here, disenchantment refers to the insight that leads to emergence. For the insight that leads to emergence has many names. Sometimes it is called “the culmination of perception.” Sometimes it is called “knowledge of the stability of phenomena.” Sometimes it is called “the factor of striving for complete purity.” Sometimes it is called “purification of knowledge and vision of the way.” Sometimes it is called “the complete abandonment of identification with that.” Sometimes it is referred to by three names, and sometimes by two.

Tattha poṭṭhapādasutte tāva ‘‘saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇa’’nti (dī. ni. 1.416) evaṃ saññagganti vuttā. Susimasutte ‘‘pubbe kho, susima, dhammaṭṭhitiñāṇaṃ[Pg.21], pacchā nibbāne ñāṇa’’nti (saṃ. ni. 2.70) evaṃ dhammaṭṭhitiñāṇanti vuttā. Dasuttarasutte ‘‘paṭipadāñāṇadassanavisuddhipadhāniyaṅga’’nti (dī. ni. 3.359) evaṃ pārisuddhipadāniyaṅganti vuttā. Rathavinīte ‘‘kiṃ nu kho, āvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti (ma. ni. 1.257) evaṃ paṭipadāñāṇadassanavisuddhīti vuttā. Saḷāyatanavibhaṅge ‘‘atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā nānattā nānattasitā, taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā, taṃ nissāya taṃ āgamma evametissā pahānaṃ hoti, evametissā samatikkamo hotī’’ti (dī. ni. 3.310) evaṃ tammayatāpariyādānanti vuttā. Paṭisambhidāmagge ‘‘yā ca muñcitukamyatā, yā ca paṭisaṅkhānupassanā, yā ca saṅkhārupekkhā, ime dhammā ekatthā byañjanameva nāna’’nti (paṭi. ma. 1.54) evaṃ tīhi nāmehi vuttā. Paṭṭhāne ‘‘anulomaṃ gotrabhussa anantarapaccayena paccayo, anulomaṃ vodānassa anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417) evaṃ dvīhi nāmehi vuttā. Imasmiṃ pana alagaddasutte nibbindatīti nibbidānāmena āgatā.

In the Poṭṭhapāda Sutta, for instance, it is said: “Perception arises first, Poṭṭhapāda, knowledge comes afterward” (DN 1.416)—thus it is called “the culmination of perception.” In the Susīma Sutta: “First, Susīma, there is knowledge of the stability of phenomena, afterwards knowledge of Nibbāna” (SN 2.70)—thus it is called “knowledge of the stability of phenomena.” In the Dasuttara Sutta: “the factor of striving for purification of knowledge and vision of the way” (DN 3.359)—thus it is called “the factor of striving for complete purity.” In the Rathavinīta Sutta: “Friend, is the holy life lived under the Blessed One for the sake of purification of knowledge and vision of the way?” (MN 1.257)—thus it is called “purification of knowledge and vision of the way.” In the Saḷāyatanavibhaṅga: “Bhikkhus, by relying on non-identification, by taking non-identification as a basis, one abandons that equanimity which is diversified and based on diversity; and by relying on that equanimity which is unified and based on unity, by taking it as a basis, thus there is the abandoning of this, thus there is the transcending of this” (DN 3.310)—thus it is called “the complete abandonment of identification with that.” In the Paṭisambhidāmagga: “the desire for release, the reviewing insight, and equanimity toward formations—these phenomena have the same meaning but different expressions” (Paṭis. 1.54)—thus it is referred to by three names. In the Paṭṭhāna: “Conformity is a condition for change of lineage by immediately proximate condition; conformity is a condition for emergence by immediately proximate condition” (Paṭṭhā. 1.1.417)—thus it is referred to by two names. But in this Alagaddūpama Sutta, it appears by the name “disenchantment” (nibbidā), from the verb “he becomes disenchanted” (nibbindati).

Nibbidā virajjatīti ettha virāgoti maggo virāgā vimuccatīti ettha virāgena maggena vimuccatīti phalaṃ kathitaṃ. Vimuttasmiṃ vimuttamiti ñāṇaṃ hotīti idha paccavekkhaṇā kathitā.

In the phrase “Through disenchantment, he becomes dispassionate,” “dispassion” refers to the path. In the phrase “Through dispassion, he is liberated,” liberation by means of the path is spoken of as the fruit. In the phrase “When liberated, the knowledge ‘I am liberated’ arises,” reviewing knowledge is spoken of.

Evaṃ vimuttacittaṃ mahākhīṇāsavaṃ dassetvā idāni tassa yathābhūtehi pañcahi kāraṇehi nāmaṃ gaṇhanto ayaṃ vuccati, bhikkhavetiādimāha. Avijjāti vaṭṭamūlikā avijjā. Ayañhi durukkhipanaṭṭhena palighoti vuccati. Tenesa tassa ukkhittattā ukkhittapalighoti vutto. Tālāvatthukatāti sīsacchinnatālo viya katā, samūlaṃ vā tālaṃ uddharitvā tālassa vatthu viya katā, yathā tasmiṃ vatthusmiṃ puna so tālo na paññāyati, evaṃ puna apaññattibhāvaṃ nītāti attho. Ponobbhavikoti punabbhavadāyako. Jātisaṃsārotiādīsu jāyanavasena ceva saṃsaraṇavasena ca evaṃ laddhanāmānaṃ punabbhavakhandhānaṃ paccayo kammābhisaṅkhāro. So hi punappunaṃ uppattikaraṇavasena parikkhipitvā ṭhitattā parikkhāti vuccati, tenesa tassā saṃkiṇṇattā vikiṇṇattā saṃkiṇṇaparikkhoti [Pg.22] vutto. Taṇhāti vaṭṭamūlikā taṇhā. Ayañhi gambhīrānugataṭṭhena esikāti vuccati. Tenesa tassā abbūḷhattā luñcitvā chaḍḍitattā abbūḷhesikoti vutto. Orambhāgiyānīti oraṃ bhajanakāni kāmabhave upapattipaccayāni. Etāni hi kavāṭaṃ viya nagaradvāraṃ cittaṃ pidahitvā ṭhitattā aggaḷāti vuccanti. Tenesa tesaṃ nirākatattā bhinnattā niraggaḷoti vutto. Ariyoti nikkileso parisuddho. Pannaddhajoti patitamānaddhajo. Pannabhāroti khandhabhārakilesabhāraabhisaṅkhārabhārapañcakāmaguṇabhārā pannā orohitā assāti pannabhāro. Apica idha mānabhārasseva oropitattā pannabhāroti adhippeto. Visaṃyuttoti catūhi yogehi sabbakilesehi ca visaṃyutto. Idha pana mānasaṃyogeneva visaṃyuttattā visaṃyuttoti adhippeto. Asmimānoti rūpe asmīti māno, vedanāya… saññāya… saṅkhāresu… viññāṇe asmīti māno.

Having thus shown the mind liberated, the great one whose cankers are destroyed, he now designates him by five true reasons, saying, 'This one is called, bhikkhus,' and so on. Ignorance is ignorance, the root of the round of existence. Because it is hard to dislodge, it is called a bar. Therefore, because it has been dislodged by him, he is called 'one with the bar removed.' 'Made like a palm-stump' means made like a palm tree whose top has been cut off, or made like the base of a palm tree after pulling out the palm tree with its roots; just as that palm tree is no longer discerned in that place, so too it has been led to a state of non-reappearance—this is the meaning. 'Leading to renewed existence' means that which gives rise to rebirth. In the terms 'the round of births' and so on, the volitional formations of kamma are the condition for the aggregates of renewed existence, which get their name from being born and wandering on. Because it stands having encircled, causing repeated arising again and again, it is called 'encircling.' Therefore, because it has been scattered and dispersed by him, he is called 'one who has scattered the encircling.' Craving is craving, the root of the round of existence. Because it follows deeply, it is called a post. Therefore, because it has been pulled out, plucked out, and discarded by him, he is called 'one with the uprooted post.' 'The lower fetters' are those that partake of the lower, the conditions for rebirth in the realm of sensual pleasure. Because they stand having shut the mind, like a door leaf of a city gate, they are called 'bolts.' Therefore, because they have been rejected and broken by him, he is called 'the boltless one.' 'Noble' means free from defilements, purified. 'With banner lowered' means the banner of conceit has been lowered. 'With burden dropped' means that the burdens of the aggregates, defilements, volitional formations, and the five sense pleasures have been laid down by him. Moreover, here it is intended that 'with burden dropped' refers to the burden of conceit having been laid down. 'Disconnected' means disconnected from the four bonds and all defilements. Here, however, it is intended that 'disconnected' refers to being disconnected from the bond of conceit. 'The conceit "I am"' is the conceit 'I am' in regard to form, feeling, perception, volitional formations, and consciousness.

Ettāvatā bhagavatā maggena kilese khepetvā nirodhasayanavaragatassa nibbānārammaṇaṃ phalasamāpattiṃ appetvā viharato khīṇāsavassa kālo dassito. Yathā hi dve nagarāni ekaṃ coranagaraṃ, ekaṃ khemanagaraṃ. Atha ekassa mahāyodhassa evaṃ bhaveyya – ‘‘yāvimaṃ coranagaraṃ tiṭṭhati, tāva khemanagaraṃ bhayato na muccati, coranagaraṃ anagaraṃ karissāmī’’ti sannāhaṃ katvā khaggaṃ gahetvā coranagaraṃ upasaṅkamitvā nagaradvāre ussāpite esikatthambhe khaggena chinditvā sadvārabāhakaṃ kavāṭaṃ chinditvā palighaṃ ukkhipitvā pākāraṃ bhindanto parikkhaṃ saṃkiritvā nagarasobhanatthāya ussite dhaje pātetvā nagaraṃ agginā jhāpetvā khemanagaraṃ pavisitvā pāsādaṃ abhiruyha ñātigaṇaparivuto surasabhojanaṃ bhuñjeyya, evaṃ coranagaraṃ viya sakkāyo, khemanagaraṃ viya nibbānaṃ, mahāyodho viya yogāvacaro. Tassevaṃ hoti, ‘‘yāva sakkāyavaṭṭaṃ vattati, tāva dvattiṃsakammakāraṇaaṭṭhanavutirogapañcavīsatimahābhayehi parimuccanaṃ natthī’’ti. So mahāyodho viya sannāhaṃ sīlasannāhaṃ katvā, paññākhaggaṃ gahetvā khaggena esikatthambhe viya arahattamaggena taṇhesikaṃ luñcitvā, so yodho sadvārabāhakaṃ nagarakavāṭaṃ viya pañcorambhāgiyasaṃyojanaggaḷaṃ ugghāṭetvā, so yodho palighaṃ viya, avijjāpalighaṃ ukkhipitvā, so yodho pākāraṃ bhindanto parikkhaṃ viya kammābhisaṅkhāraṃ [Pg.23] bhindanto jātisaṃsāraparikkhaṃ saṃkiritvā, so yodho nagarasobhanatthāya ussāpite dhaje viya mānaddhaje pātetvā sakkāyanagaraṃ jhāpetvā, so yodho khemanagare uparipāsāde surasabhojanaṃ viya kilesanibbānaṃ nagaraṃ pavisitvā amatanirodhārammaṇaṃ phalasamāpattisukhaṃ anubhavamāno kālaṃ vītināmeti.

Thus, the Blessed One has shown the time for the Arahant, who, having eradicated defilements by the path, has entered the supreme state of cessation and dwells experiencing the fruit-attainment with Nibbāna as its object. Just as there are two cities—one a city of thieves, the other a city of safety. Then a great warrior might think: 'As long as this city of thieves stands, the city of safety is not free from danger. I will make the city of thieves a non-city!' Having donned his armor, taken up his sword, and approached the city of thieves, he cuts down the pillar erected at the city gate with his sword, breaks the gate with its doorposts, lifts the bar, breaches the wall, fills in the moat, and topples the banners raised for the city’s splendor. He burns the city with fire and enters the city of safety. Ascending the palace, surrounded by his kinsmen, he enjoys exquisite food. In the same way, self-identity is like the city of thieves, Nibbāna is like the city of safety, and the meditator is like the great warrior. He thinks: 'As long as the round of self-identity continues, there is no liberation from the thirty-two types of actions, the ninety-eight diseases, and the twenty-five great perils.' Like the warrior, he dons the armor of virtue and takes up the sword of wisdom. With the path of arahantship, he uproots the pillar of craving, just as the warrior does the pillar with his sword. Like the warrior breaking the gate with its doorposts, he unfastens the bolt of the five lower fetters. Like the warrior lifting the bar, he lifts up the bar of ignorance. Like the warrior breaching the wall and filling in the moat, he breaks the volitional formations and fills in the moat of the cycle of birth. Like the warrior toppling the banners raised for the city’s splendor, he fells the banner of conceit. Having burned the city of self-identity, he enters the city of the extinction of defilements and passes his time experiencing the bliss of fruition-attainment with the object of deathless cessation, just as the warrior enjoys exquisite food in the upper palace in the city of safety.

246. Idāni evaṃ vimuttacittassa khīṇāsavassa parehi anadhigamanīyaviññāṇataṃ dassento evaṃ vimuttacittaṃ khotiādimāha. Tattha anvesanti anvesantā gavesantā. Idaṃ nissitanti idaṃ nāma nissitaṃ. Tathāgatassāti ettha sattopi tathāgatoti adhippeto, uttamapuggalo khīṇāsavopi. Ananuvijjoti asaṃvijjamāno vā avindeyyo vā. Tathāgatoti hi satte gahite asaṃvijjamānoti attho vaṭṭati, khīṇāsave gahite avindeyyoti attho vaṭṭati.

246. Now, to show that the consciousness of an Arahant whose mind is thus liberated is not discoverable by others, he says, beginning with 'A mind thus liberated…' Herein, 'anvesanti' means seeking or searching. 'Idaṃ nissitaṃ' means 'dependent on this.' Regarding 'Tathāgatassa,' here 'Tathāgata' is intended to mean a being, or the supreme person, an Arahant. 'Ananuvijjo' means either non-existent or undiscoverable. For when 'Tathāgata' is taken to mean a being, the meaning 'non-existent' is applicable; when it is taken to mean an Arahant, the meaning 'undiscoverable' is applicable.

Tattha purimanaye ayamadhippāyo – bhikkhave, ahaṃ diṭṭheva dhamme dharamānakaṃyeva khīṇāsavaṃ tathāgato satto puggaloti na paññapemi. Appaṭisandhikaṃ pana parinibbutaṃ khīṇāsavaṃ sattoti vā puggaloti vā kiṃ paññapessāmi? Ananuvijjo tathāgato. Na hi paramatthato satto nāma koci atthi, tassa avijjamānassa idaṃ nissitaṃ viññāṇanti anvesantāpi kiṃ adhigacchissanti? Kathaṃ paṭilabhissantīti attho. Dutiyanaye ayamadhippāyo – bhikkhave, ahaṃ diṭṭheva dhamme dharamānakaṃyeva khīṇāsavaṃ viññāṇavasena indādīhi avindiyaṃ vadāmi. Na hi saindā devā sabrahmakā sapajāpatikā anvesantāpi khīṇāsavassa vipassanācittaṃ vā maggacittaṃ vā phalacittaṃ vā, idaṃ nāma ārammaṇaṃ nissāya vattatīti jānituṃ sakkonti. Te appaṭisandhikassa parinibbutassa kiṃ jānissantīti?

Here, in the first interpretation, this is the meaning: 'Monks, I do not declare an Arahant, while still living in this very life, to be a Tathāgata, a being, or a person. What, then, shall I declare of an Arahant who has attained final Nibbāna without relinking, as a being or a person? The Tathāgata is untraceable. For in an ultimate sense, there is no such thing as a being. Of that which is non-existent, what will they find who search, thinking, "This consciousness is dependent on this"? How will they obtain it?' This is the meaning. In the second interpretation, this is the meaning: 'Monks, I say that even in this very life, an Arahant is unfindable by means of consciousness by Indra and others. For the gods with Indra, with Brahmā, and with Pajāpati, even when searching, are not able to know of an Arahant's insight-mind, path-mind, or fruition-mind, that "it proceeds in dependence on this particular object." What will they know of one who has attained final Nibbāna without relinking?'

Asatāti asantena. Tucchāti tucchakena. Musāti musāvādena. Abhūtenāti yaṃ natthi, tena. Abbhācikkhantīti abhiācikkhanti, abhibhavitvā vadanti. Venayikoti vinayati vināsetīti vinayo, so eva venayiko, sattavināsakoti adhippāyo. Yathā cāhaṃ na, bhikkhaveti, bhikkhave, yena vākārena ahaṃ na sattavināsako. Yathā cāhaṃ na vadāmīti yena vā kāraṇena ahaṃ sattavināsaṃ na paññapemi[Pg.24]. Idaṃ vuttaṃ hoti – yathāhaṃ na sattavināsako, yathā ca na sattavināsaṃ paññapemi, tathā maṃ te bhonto samaṇabrāhmaṇā ‘‘venayiko samaṇo gotamo’’ti vadantā sattavināsako samaṇo gotamoti ca, ‘‘sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapetī’’ti vadantā sattavināsaṃ paññapetīti ca asatā tucchā musā abhūtena abbhācikkhantīti.

'Asatā' means with what is untrue. 'Tucchā' means with what is empty. 'Musā' means with false speech. 'Abhūtena' means with what does not exist. 'Abbhācikkhanti' means they accuse, they speak to overpower. 'Venayiko' means one who leads away, who destroys—thus, an annihilator; the meaning is 'a destroyer of beings.' Regarding 'Yathā cāhaṃ na, bhikkhave,' it means, 'Monks, in whatever way I am not a destroyer of beings.' Regarding 'Yathā cāhaṃ na vadāmi,' it means, 'or for whatever reason I do not declare the annihilation of beings.' This is what is said: Just as I am not a destroyer of beings, and just as I do not declare the annihilation of beings, so those venerable ascetics and brahmins—who say, 'The ascetic Gotama is an annihilator,' meaning, 'The ascetic Gotama is a destroyer of beings,' and who say, 'He declares the cutting off, destruction, and non-existence of an existing being,' meaning, 'He declares the annihilation of a being'—misrepresent me with what is untrue, empty, false, and unreal.

Pubbe cāti pubbe mahābodhimaṇḍamhiyeva ca. Etarahi cāti etarahi dhammadesanāyañca. Dukkhañceva paññapemi, dukkhassa ca nirodhanti dhammacakkaṃ appavattetvā bodhimaṇḍe viharantopi dhammacakkappavattanato paṭṭhāya dhammaṃ desentopi catusaccameva paññapemīti attho. Ettha hi dukkhaggahaṇena tassa mūlabhūto samudayo, nirodhaggahaṇena taṃsampāpako maggo gahitova hotīti veditabbo. Tatra ceti tasmiṃ catusaccappakāsane. Pareti saccāni ājānituṃ paṭivijjhituṃ asamatthapuggalā. Akkosantīti dasahi akkosavatthūhi akkosanti. Paribhāsantīti vācāya paribhāsanti. Rosenti vihesentīti rosessāma vihesessāmāti adhippāyena ghaṭṭenti dukkhāpenti. Tatrāti tesu akkosādīsu, tesu vā parapuggalesu. Āghātoti kopo. Appaccayoti domanassaṃ. Anabhiraddhīti atuṭṭhi.

'Formerly also' means formerly, at the very seat of great awakening. 'And now also' means now, in the teaching of the Dhamma. Regarding 'I declare only suffering and the cessation of suffering,' the meaning is this: both while dwelling at the seat of awakening before having turned the wheel of Dhamma, and while teaching the Dhamma starting from the turning of the wheel of Dhamma, I declare only the Four Truths. Herein, it should be understood that by the inclusion of suffering, its root, the origin, is included; and by the inclusion of cessation, the path leading to it is also included. 'And in that' means in that declaration of the Four Truths. 'Others' means persons unable to know and penetrate the truths. 'They insult' means they insult with the ten grounds for insult. 'They revile' means they revile with speech. 'They vex and annoy' means they offend and cause pain with the intention, 'We will vex, we will annoy.' 'In that' means regarding those insults and so on, or regarding those other persons. 'Resentment' means anger. 'Displeasure' means grief. 'Dissatisfaction' means discontent.

Tatra ceti catusaccappakāsaneyeva. Pareti catusaccappakāsanaṃ ājānituṃ paṭivijjhituṃ samatthapuggalā. Ānandoti ānandapīti. Uppilāvitattanti uppilāpanapīti. Tatra ceti catusaccappakāsanamhiyeva. Tatrāti sakkārādīsu. Yaṃ kho idaṃ pubbe pariññātanti idaṃ khandhapañcakaṃ pubbe bodhimaṇḍe tīhi pariññāhi pariññātaṃ. Tatthameti tasmiṃ khandhapañcake ime. Kiṃ vuttaṃ hoti? Tatrāpi tathāgatassa ime sakkārā mayi karīyantīti vā ahaṃ ete anubhavāmīti vā na hoti. Pubbe pariññātakkhandhapañcakaṃyeva ete sakkāre anubhotīti ettakameva hotīti. Tasmāti yasmā saccāni paṭivijjhituṃ asamatthā tathāgatampi akkosanti, tasmā. Sesaṃ vuttanayeneva veditabbaṃ.

'And in that' means in the very declaration of the Four Truths. 'Others' means persons who are able to know and penetrate the declaration of the Four Truths. 'Joy' means joyful zest. 'Elation' means uplifting zest. 'And in that' means in the very declaration of the Four Truths. 'In that' means regarding honors and so on. 'That which was formerly fully understood' means this pentad of aggregates was formerly fully understood at the seat of awakening by the three kinds of full understanding. 'Therein these' means 'these in that pentad of aggregates.' What is said? Even in that case, it does not occur to the Tathāgata, 'These honors are being made to me,' or 'I am experiencing these.' It is simply this much: the pentad of aggregates, formerly fully understood, experiences these honors. 'Therefore' means: because those who are unable to penetrate the truths also insult the Tathāgata, therefore... The rest should be understood in the way already stated.

247. Tasmā tiha[Pg.25], bhikkhave, yaṃ na tumhākanti yasmā attaniyepi chandarāgappahānaṃ dīgharattaṃ hitāya sukhāya saṃvattati, tasmā yaṃ na tumhākaṃ, taṃ pajahathāti attho. Yathāpaccayaṃ vā kareyyāti yathā yathā iccheyya tathā tathā kareyya. Na hi no etaṃ, bhante, attā vāti, bhante, etaṃ tiṇakaṭṭhasākhāpalāsaṃ amhākaṃ neva attā na amhākaṃ rūpaṃ na viññāṇanti vadanti. Attaniyaṃ vāti amhākaṃ cīvarādiparikkhāropi na hotīti attho. Evameva kho, bhikkhave, yaṃ na tumhākaṃ taṃ pajahathāti bhagavā, khandhapañcakaṃyeva na tumhākanti dassetvā pajahāpeti, tañca kho na uppāṭetvā, luñcitvā vā. Chandarāgavinayena panetaṃ pajahāpeti.

247. Therefore, monks, regarding 'what is not yours,' the meaning is this: since the abandoning of desire and lust even for what is one's own leads to long-term welfare and happiness, therefore, abandon what is not yours. 'Or he might do as he pleases' means he might do just as he wishes. 'Venerable sir, this is not our self' means they say: 'Venerable sir, this grass, sticks, branches, and leaves are neither our self, nor our form, nor our consciousness.' 'Or what belongs to self' means it is not even our requisites such as robes. In this very way, monks, the Blessed One, saying 'Abandon what is not yours,' shows that the pentad of aggregates itself is not yours and has you abandon it. And he has you abandon it not by uprooting or tearing it out, but rather through the removal of desire and lust.

248. Evaṃ svākkhātoti ettha tiparivaṭṭato paṭṭhāya yāva imaṃ ṭhānaṃ āharitumpi vaṭṭati, paṭilomena pemamattakena saggaparāyaṇato paṭṭhāya yāva imaṃ ṭhānaṃ āharitumpi vaṭṭati. Svākkhātoti sukathito. Sukathitattā eva uttāno vivaṭo pakāsito. Chinnapilotikoti pilotikā vuccati chinnaṃ bhinnaṃ tattha tattha sibbitaṃ gaṇṭhikataṃ jiṇṇaṃ vatthaṃ, taṃ yassa natthi, aṭṭhahatthaṃ vā navahatthaṃ vā ahatasāṭakaṃ nivattho, so chinnapilotiko nāma. Ayampi dhammo tādiso, na hettha kohaññādivasena chinnabhinnasibbitagaṇṭhikatabhāvo atthi. Apica kacavaro pilotikoti vuccati. Imasmiñca sāsane samaṇakacavaraṃ nāma patiṭṭhātuṃ na labhati. Tenevāha –

248. Here, 'well-expounded' means that from the threefold cycle onwards, it is fitting to bring it even to this point, and in reverse order, starting from mere affection for one destined for heaven, it is fitting to bring it even to this point. 'Well-expounded' means well-spoken. Because it is well-spoken, it is plain, open, and revealed. 'Without tattered rags' means pilotikā is called torn, broken, patched here and there, knotted, and worn-out cloth. One who has none of that, wearing a newly-woven robe of eight or nine hand-lengths, is called 'without tattered rags.' This Dhamma is also like that; here there is no state of being torn, broken, patched, or knotted due to deceitfulness or other such things. Furthermore, rubbish is called pilotikā. And in this Dispensation, the rubbish of ascetics finds no place to stand. Therefore, it is said—

‘‘Kāraṇḍavaṃ niddhamatha, kasambuñcāpakassatha;

Tato palāpe vāhetha, assamaṇe samaṇamānine.

“Cast out the Kāraṇḍava, drive away the Kasambu; then remove the chaff, those who consider themselves ascetics but are not.

Niddhamitvāna pāpicche, pāpaācāragocare;

Suddhā suddhehi saṃvāsaṃ, kappayavho patissatā;

Tato samaggā nipakā, dukkhassantaṃ karissathā’’ti. (su. ni. 283-285);

Having expelled those of evil desires and those whose resort is evil conduct; being pure and mindful, associate with the pure. Then, united and wise, you will make an end of suffering.”

Iti samaṇakacavarassa chinnattāpi ayaṃ dhammo chinnapilotiko nāma hoti. Vaṭṭaṃ tesaṃ natthi paññāpanāyāti tesaṃ vaṭṭaṃ apaññattibhāvaṃ gataṃ nippaññattikaṃ jātaṃ. Evarūpo mahākhīṇāsavo evaṃ svākkhāte sāsaneyeva uppajjati. Yathā ca khīṇāsavo, evaṃ anāgāmiādayopi.

Thus, because the rubbish of ascetics is cut off, this Dhamma is called 'Without Tattered Rags.' For them, there is no round for designation; thus their round has gone to a state of non-designation, has become without designation. Such a great one with destroyed influxes arises only in this well-proclaimed dispensation. And just as the one with destroyed influxes, so too the non-returners and the others.

Tattha [Pg.26] dhammānusārino saddhānusārinoti ime dve sotāpattimaggaṭṭhā honti. Yathāha – ‘‘katamo ca puggalo dhammānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa paññindriyaṃ adhimattaṃ hoti, paññāvāhiṃ paññāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo dhammānusārī. Sotāpattiphalasacchikiriyāya paṭipanno puggalo dhammānusārī, phale ṭhito diṭṭhippatto. Katamo ca puggalo saddhānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa saddhindriyaṃ adhimattaṃ hoti, saddhāvāhiṃ saddhāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo saddhānusārī. Sotāpattiphalasacchikiriyāya paṭipanno puggalo saddhānusārī, phale ṭhito saddhāvimutto’’ti (pu. pa. 30). Yesaṃ mayi saddhāmattaṃ pemamattanti iminā yesaṃ añño ariyadhammo natthi, tathāgate pana saddhāmattaṃ pemamattameva hoti. Te vipassakapuggalā adhippetā. Vipassakabhikkhūnañhi evaṃ vipassanaṃ paṭṭhapetvā nisinnānaṃ dasabale ekā saddhā ekaṃ pemaṃ uppajjati. Tāya saddhāya tena pemena hatthe gahetvā sagge ṭhapitā viya honti, niyatagatikā kira ete. Porāṇakattherā pana evarūpaṃ bhikkhuṃ cūḷasotāpannoti vadanti. Sesaṃ sabbattha uttānatthamevāti.

Herein, the Dhamma-follower and the faith-follower are two persons established on the path to stream-entry. As it is said: “And what person is a Dhamma-follower? In the case of a person practicing for the realization of the fruit of stream-entry, the faculty of wisdom is predominant. They develop the noble path led by wisdom, preceded by wisdom. This is called a Dhamma-follower. A person practicing for the realization of the fruit of stream-entry is a Dhamma-follower; when established in the fruit, they are one who has attained view. And what person is a faith-follower? In the case of a person practicing for the realization of the fruit of stream-entry, the faculty of faith is predominant. They develop the noble path led by faith, preceded by faith. This is called a faith-follower. A person practicing for the realization of the fruit of stream-entry is a faith-follower; when established in the fruit, they are one liberated by faith” (Pug. 30). By “those in whom there is merely faith, merely affection for me” are meant those for whom there is no other noble quality, but who have merely faith and merely affection for the Tathāgata. These are the insight practitioners intended here. For when insight monks sit down having established insight, a singular faith and a singular affection arise in them toward the Ten-Powered One. By that faith and that affection, it is as if they are taken by the hand and placed in heaven—they are said to be of fixed destiny. The ancient elders, however, call such a monk a “lesser stream-enterer.” The rest is clear in meaning everywhere.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

The Papañcasūdanī, the Commentary on the Middle-Length Discourses.

Alagaddūpamasuttavaṇṇanā niṭṭhitā.

The commentary on the Alagaddūpama Sutta is concluded.

3. Vammikasuttavaṇṇanā

3. Commentary on the Vammika Sutta

249. Evaṃ me sutanti vammikasuttaṃ. Tattha āyasmāti piyavacanametaṃ. Kumārakassapoti tassa nāmaṃ. Kumārakāle pabbajitattā pana bhagavatā, ‘‘kassapaṃ pakkosatha, idaṃ phalaṃ vā khādanīyaṃ vā kassapassa dethā’’ti vutte, katarassa kassapassāti kumārakassapassāti evaṃ gahitanāmattā tato paṭṭhāya vuḍḍhakālepi ‘‘kumārakassapo’’ tveva vuccati. Apica raññā posāvanikaputtattāpi taṃ ‘‘kumārakassapo’’ti sañjāniṃsu. Ayaṃ panassa pubbayogato paṭṭhāya āvibhāvakathā –

249. “Thus have I heard” is the Vammika Sutta. Therein, “venerable” is a term of endearment. “Kumārakassapa” is his name. Because he went forth in his youth, when the Blessed One would say, “Summon Kassapa; give this fruit or food to Kassapa,” and it was asked, “To which Kassapa?” it was specified, “To the young Kassapa.” Because his name was thus established, from that time onward, even in his old age, he was called “Kumārakassapa.” Moreover, because he was the king’s foster son, they also knew him as “Kumārakassapa.” This is the account of his manifestation, beginning from his former deeds:

Thero [Pg.27] kira padumuttarassa bhagavato kāle seṭṭhiputto ahosi. Athekadivasaṃ bhagavantaṃ citrakathiṃ ekaṃ attano sāvakaṃ ṭhānantare ṭhapentaṃ disvā bhagavato sattāhaṃ dānaṃ datvā, ‘‘ahampi bhagavā anāgate ekassa buddhassa ayaṃ thero viya citrakathī sāvako bhaveyya’’nti patthanaṃ katvā puññāni karonto kassapassa bhagavato sāsane pabbajitvā visesaṃ nibbattetuṃ nāsakkhi.

It is said that in the time of the Blessed One Padumuttara, the Elder was the son of a wealthy merchant. Then one day, seeing the Blessed One placing one of his disciples, an eloquent speaker, in a preeminent position, he gave alms to the Blessed One for seven days and made an aspiration: “O Blessed One, may I too, in the future, become a disciple and an eloquent speaker like this Elder under a Buddha.” Having made this aspiration and performed meritorious deeds, he went forth in the dispensation of the Blessed One Kassapa but was unable to attain any special distinction.

Tadā kira parinibbutassa bhagavato sāsane osakkante pañca bhikkhū nisseṇiṃ bandhitvā pabbataṃ abhiruyha samaṇadhammaṃ akaṃsu. Saṅghatthero tatiyadivase arahattaṃ patto. Anuthero catutthadivase anāgāmī ahosi. Itare tayo visesaṃ nibbattetuṃ asakkontā devaloke nibbattiṃsu. Tesaṃ ekaṃ buddhantaraṃ devesu ca manussesu ca sampattiṃ anubhontānaṃ eko takkasilāyaṃ rājakule nibbattitvā pukkusāti nāma rājā hutvā bhagavantaṃ uddissa pabbajitvā rājagahaṃ gacchanto kumbhakārasālāyaṃ bhagavato dhammadesanaṃ sutvā anāgāmiphalaṃ patto. Eko ekasmiṃ samuddapaṭṭane kulaghare nibbattitvā nāvaṃ āruyha bhinnanāvo dārucīrāni nivāsetvā lābhasampattiṃ patto, ‘‘ahaṃ arahā’’ti cittaṃ uppādetvā, ‘‘na tvaṃ arahā, gaccha satthāraṃ pañhaṃ pucchā’’ti atthakāmāya devatāya codito tathā katvā arahattaphalaṃ patto.

At that time, it is said, when the dispensation of the Blessed One who had attained Parinibbāna was declining, five bhikkhus built a ladder, climbed a mountain, and practiced the recluse’s duties. The elder of the community attained arahantship on the third day. The next elder became a non-returner on the fourth day. The other three, unable to attain any special distinction, were reborn in the deva realm. Of these, after experiencing prosperity among devas and humans for one Buddha-interval, one was reborn in a royal family at Takkasilā. He became a king named Pukkusāti, went forth for the sake of the Buddha, and while traveling to Rājagaha, he heard the Buddha’s teaching in a potter's shed and attained the fruit of non-returning. Another was reborn in a family of good standing in a coastal town. He boarded a ship, but when it was wrecked, he clothed himself in bark strips. Having gained wealth and prosperity, he conceived the thought, “I am an Arahant.” A benevolent deity urged him, saying, “You are not an Arahant—go and ask the Teacher a question.” Having done so, he attained the fruit of arahantship.

Eko rājagahe ekissā kuladārikāya kucchimhi uppanno. Sā ca paṭhamaṃ mātāpitaro yācitvā pabbajjaṃ alabhamānā kulagharaṃ gatā gabbhasaṇṭhitampi ajānantī sāmikaṃ ārādhetvā tena anuññātā bhikkhunīsu pabbajitā. Tassā gabbhininimittaṃ disvā bhikkhuniyo devadattaṃ pucchiṃsu, so ‘‘assamaṇī’’ti āha. Dasabalaṃ pucchiṃsu, satthā upālittheraṃ paṭicchāpesi. Thero sāvatthinagaravāsīni kulāni visākhañca upāsikaṃ pakkosāpetvā sodhento, – ‘‘pure laddho gabbho, pabbajjā arogā’’ti āha. Satthā ‘‘suvinicchitaṃ adhikaraṇa’’nti therassa sādhukāraṃ adāsi. Sā bhikkhunī suvaṇṇabimbasadisaṃ puttaṃ vijāyi, taṃ gahetvā rājā pasenadi kosalo posāpesi. ‘‘Kassapo’’ti cassa nāmaṃ katvā aparabhāge alaṅkaritvā [Pg.28] satthu santikaṃ netvā pabbājesi. Iti rañño posāvanikaputtattāpi taṃ ‘‘kumārakassapo’’ti sañjāniṃsūti.

One was conceived in the womb of a girl from a family of good standing in Rājagaha. She first asked her parents for permission to go forth but, not obtaining it, went to her husband's house. Unaware that she was pregnant, she won over her husband and, with his consent, went forth among the bhikkhunīs. When the bhikkhunīs saw the signs of her pregnancy, they asked Devadatta, who declared, “She is not a recluse.” They then asked the Ten-Powered One, and the Teacher entrusted the matter to the Elder Upāli. The Elder summoned families residing in Sāvatthī and the female lay disciple Visākhā to investigate. After examining the case, he declared, “The conception occurred before she went forth; the going forth is valid.” The Teacher gave his approval to the Elder, saying, “The case has been well-judged.” The bhikkhunī gave birth to a son like a golden statue. King Pasenadi of Kosala took the child and had him raised. They named him “Kassapa” and, later, after adorning him, brought him to the Teacher and had him go forth. Thus, because he was the king’s foster son, they also knew him as “Kumārakassapa.”

Andhavaneti evaṃnāmake vane. Taṃ kira vanaṃ dvinnaṃ buddhānaṃ kāle avijahitanāmaṃ andhavanaṃtveva paññāyati. Tatrāyaṃ paññattivibhāvanā – appāyukabuddhānañhi sarīradhātu na ekagghanā hoti. Adhiṭṭhānānubhāvena vippakiriyati. Teneva amhākampi bhagavā, – ‘‘ahaṃ na ciraṭṭhitiko, appakehi sattehi ahaṃ diṭṭho, yehi na diṭṭho, teva bahutarā, te me dhātuyo ādāya tattha tattha pūjentā saggaparāyaṇā bhavissantī’’ti parinibbānakāle, ‘‘attano sarīraṃ vippakiriyatū’’ti adhiṭṭhāsi. Dīghāyukabuddhānaṃ pana suvaṇṇakkhandho viya ekagghanaṃ dhātusarīraṃ tiṭṭhati.

In the forest named Andhavana. It is said that this forest was known as Andhavana, its name unchanged, during the time of two Buddhas. Herein is the explanation of this designation: Indeed, the bodily relics of Buddhas with short lifespans do not remain as a single mass. By the power of their determination, they are scattered. For this very reason, our Blessed One too, at the time of his Parinibbāna, resolved, 'I will not remain for long; I have been seen by few beings, while those who have not seen me are far more numerous. Let those who, taking my relics, honor them in various places, be destined for a heavenly rebirth.' And he determined, 'Let my body be scattered.' However, the relic-body of Buddhas with long lifespans remains as a single mass, like a block of gold.

Kassapassāpi bhagavato tatheva aṭṭhāsi. Tato mahājanā sannipatitvā, ‘‘dhātuyo ekagghanā na sakkā viyojetuṃ, kiṃ karissāmā’’ti sammantayitvā ekagghanameva cetiyaṃ karissāma, kittakaṃ pana hotu tanti āhaṃsu. Eke sattayojaniyanti āhaṃsu. Etaṃ atimahantaṃ, anāgate jaggituṃ na sakkā, chayojanaṃ hotu, pañcayojanaṃ… catuyojanaṃ… tiyojanaṃ… dviyojanaṃ… ekayojanaṃ hotūti sanniṭṭhānaṃ katvā iṭṭhakā kīdisā hontūti bāhirante iṭṭhakā rattasuvaṇṇamayā ekagghanā satasahassagghanikā hontu, abbhantarimante paññāsasahassagghanikā. Haritālamanosilāhi mattikākiccaṃ kayiratu, telena udakakiccanti niṭṭhaṃ gantvā cattāri mukhāni catudhā vibhajiṃsu. Rājā ekaṃ mukhaṃ gaṇhi, rājaputto pathavindarakumāro ekaṃ, amaccānaṃ jeṭṭhako hutvā senāpati ekaṃ, janapadānaṃ jeṭṭhako hutvā seṭṭhi ekaṃ.

For the Blessed One Kassapa, too, it remained just so. Then a great multitude gathered and deliberated, 'The relics are a single mass; they cannot be separated. What shall we do?' They said, 'We will build a single-mass monument. But how large should it be?' Some said, 'Seven yojanas.' This was deemed too vast, as it would be impossible to maintain in the future. The suggestions were reduced to six yojanas, then five, four, three, and two, until they finally settled on one yojana. They then considered the bricks: 'What kind should they be?' They decided that the outer bricks should be made of solid red gold, each worth a hundred thousand, and the inner ones worth fifty thousand. The mortar should be made with orpiment and realgar, and oil used in place of water. Having finalized the plan, they divided the work into four sections. The king took one section; the crown prince, Pathavindara, took another; the general, being the chief of the ministers, took a third; and the wealthy merchant, being the chief of the districts, took the fourth.

Tattha dhanasampannatāya rājāpi suvaṇṇaṃ nīharāpetvā attanā gahitamukhe kammaṃ ārabhi, uparājāpi, senāpatipi. Seṭṭhinā gahitamukhe pana kammaṃ olīyati. Tato yasorato nāma eko upāsako tepiṭako bhāṇako anāgāmī ariyasāvako, so kammaṃ olīyatīti ñatvā pañca sakaṭasatāni yojāpetvā janapadaṃ gantvā ‘‘kassapasammāsambuddho [Pg.29] vīsativassasahassāni ṭhatvā parinibbuto. Tassa yojanikaṃ ratanacetiyaṃ kayirati, yo yaṃ dātuṃ ussahati suvaṇṇaṃ vā hiraññaṃ vā sattaratanaṃ vā haritālaṃ vā manosilaṃ vā, so taṃ detū’’ti samādapesi. Manussā attano attano thāmena hiraññasuvaṇṇādīni adaṃsu. Asakkontā telataṇḍulādīni dentiyeva. Upāsako telataṇḍulādīni kammakārānaṃ bhattavetanatthaṃ pahiṇāti, avasesehi suvaṇṇaṃ cetāpetvā pahiṇāti, evaṃ sakalajambudīpaṃ acari.

There, due to his wealth, the king had gold brought forth and began work on the section he had undertaken, as did the viceroy and the general. However, the work on the section undertaken by the wealthy man lagged. Then a lay disciple named Yasorata, a reciter of the Three Baskets, a non-returner, a noble disciple, knowing that the work was lagging, yoked five hundred carts and went to the countryside, proclaiming: “The Perfectly Self-Enlightened Buddha Kassapa, having lived for twenty thousand years, has attained final Nibbāna. A jeweled monument, one yojana in extent, is being built for him. Whoever is able to give gold, silver, the seven precious gems, orpiment, or realgar, let them give it.” People gave gold, silver, and so forth, according to their ability. Those who were unable gave oil, rice, and so forth. The lay disciple sent the oil, rice, and so forth for the workers' food and wages, and with the remainder, he had gold purchased and sent. Thus, he traveled throughout the entire Jambudīpa.

Cetiye kammaṃ niṭṭhitanti cetiyaṭṭhānato paṇṇaṃ pahiṇiṃsu – ‘‘niṭṭhitaṃ kammaṃ ācariyo āgantvā cetiyaṃ vandatū’’ti. Sopi paṇṇaṃ pahiṇi – ‘‘mayā sakalajambudīpo samādapito, yaṃ atthi, taṃ gahetvā kammaṃ niṭṭhāpentū’’ti. Dvepi paṇṇāni antarāmagge samāgamiṃsu. Ācariyassa paṇṇato pana cetiyaṭṭhānato paṇṇaṃ paṭhamataraṃ ācariyassa hatthaṃ agamāsi. So paṇṇaṃ vācetvā cetiyaṃ vandissāmīti ekakova nikkhami. Antarāmagge aṭaviyaṃ pañca corasatāni uṭṭhahiṃsu. Tatrekacce taṃ disvā iminā sakalajambudīpato hiraññasuvaṇṇaṃ sampiṇḍitaṃ, nidhikumbhī no pavaṭṭamānā āgatāti avasesānaṃ ārocetvā taṃ aggahesuṃ. Kasmā tātā, maṃ gaṇhathāti? Tayā sakalajambudīpato sabbaṃ hiraññasuvaṇṇaṃ sampiṇḍitaṃ, amhākampi thokaṃ thokaṃ dehīti. Kiṃ tumhe na jānātha, kassapo bhagavā parinibbuto, tassa yojanikaṃ ratanacetiyaṃ kayirati, tadatthāya mayā samādapitaṃ, no attano atthāya. Taṃ taṃ laddhaladdhaṭṭhānato tattheva pesitaṃ, mayhaṃ pana nivatthasāṭakamattaṃ ṭhapetvā aññaṃ vittaṃ kākaṇikampi natthīti.

When the work on the monument was completed, they sent a message from the monument site: “The work is finished; let the master come and pay homage to the monument.” He, in turn, sent a message: “I have inspired the whole of Jambudīpa. Let them complete the work by taking whatever is available.” The two messages crossed paths on the road. However, the message from the monument site reached the master's hand before his own message. Upon reading the message, he set out alone, thinking, “I will pay homage to the monument.” On the way, five hundred bandits emerged from the forest. Some of them, seeing him, announced to the others: “This man has amassed all the gold and silver from Jambudīpa. A rolling treasure-pot has come to us!” and they seized him. “Why, fathers, do you seize me?” he asked. “You have collected all the gold and silver from Jambudīpa. Give us a little bit!” they demanded. “Do you not know? The Blessed One Kassapa has attained final Nibbāna. A jeweled monument, one yojana in extent, is being built for him. I inspired donations for that purpose, not for my own gain. Whatever was obtained from each place was sent right there. As for me, apart from the robe I wear, I do not have even a penny's worth of wealth.”

Eke, ‘‘evametaṃ vissajetha ācariya’’nti āhaṃsu. Eke, ‘‘ayaṃ rājapūjito amaccapūjito, amhesu kañcideva nagaravīthiyaṃ disvā rājarājamahāmattādīnaṃ ārocetvā anayavyasanaṃ pāpuṇāpeyyā’’ti āhaṃsu. Upāsako, ‘‘tātā, nāhaṃ evaṃ karissāmī’’ti āha. Tañca kho tesu kāruññena, na attano jīvitanikantiyā. Atha tesu gahetabbo vissajjetabboti vivadantesu gahetabboti laddhikā eva bahutarā hutvā jīvitā voropayiṃsu.

Some said, “Let it be so; release the teacher.” Others said, “This one is honored by the king and honored by the ministers. If he sees any of us in a city street, he might report us to the king or high officials, causing us misfortune and ruin.” The lay disciple replied, “Fathers, I will not do such a thing.” And this he said out of compassion for them, not out of desire for his own life. Then, as they debated whether he should be released or seized, those who held the view that he should be seized were more numerous, and they deprived him of life.

Tesaṃ [Pg.30] balavaguṇe ariyasāvake aparādhena nibbutadīpasikhā viya akkhīni antaradhāyiṃsu. Te, ‘‘kahaṃ bho cakkhu, kahaṃ bho cakkhū’’ti vippalapantā ekacce ñātakehi gehaṃ nītā. Ekacce noñātakā anāthāti tattheva aṭaviyaṃ rukkhamūle paṇṇasālāyaṃ vasiṃsu. Aṭaviṃ āgatamanussā kāruññena tesaṃ taṇḍulaṃ vā puṭabhattaṃ vā paribbayaṃ vā denti. Dārupaṇṇādīnaṃ atthāya gantvā āgatā manussā kuhiṃ gatatthāti vutte andhavanaṃ gatamhāti vadanti. Evaṃ dvinnampi buddhānaṃ kāle taṃ vanaṃ andhavanaṃtveva paññāyati. Kassapabuddhakāle panetaṃ chaḍḍitajanapade aṭavi ahosi. Amhākaṃ bhagavato kāle sāvatthiyā avidūre jetavanassa piṭṭhibhāge pavivekakāmānaṃ kulaputtānaṃ vasanaṭṭhānaṃ padhānagharaṃ ahosi, tattha āyasmā kumārakassapo tena samayena sekhapaṭipadaṃ pūrayamāno viharati. Tena vuttaṃ ‘‘andhavane viharatī’’ti.

Due to their offense against that noble disciple of great virtue, their eyes vanished like the flame of an extinguished lamp. Wailing, “Where, sirs, are our eyes? Where, sirs, are our eyes?” some were led home by relatives, while others, having no relatives and being helpless, remained right there in the forest, dwelling at the foot of trees or in leaf huts. People who came to the forest, moved by compassion, gave them rice, or food wrapped in leaves, or provisions. When asked where they had gone, those who had returned from gathering firewood or leaves would say, “We went to the Blind Forest.” Thus, in the time of two Buddhas, that forest was known as the Blind Forest. In the time of Kassapa Buddha, however, this was a wilderness in an abandoned country. In the time of our Blessed One, it was a hall for striving, a dwelling place for clansmen desiring solitude, not far from Sāvatthī, behind Jetavana. At that time, the Venerable Kumārakassapa dwelt there, fulfilling the training of a learner. Hence, it was said, “He dwells in the Blind Forest.”

Aññatarā devatāti nāmagottavasena apākaṭā ekā devatāti attho. ‘‘Abhijānāti no, bhante, bhagavā ahuñātaññatarassa mahesakkhassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā’’ti (ma. ni. 1.365) ettha pana abhiññāto sakkopi devarājā aññataroti vutto. Devatāti ca idaṃ devānampi devadhītānampi sādhāraṇavacanaṃ. Imasmiṃ panatthe devo adhippeto. Abhikkantāya rattiyāti ettha abhikkantasaddo khayasundarābhirūpaabbhanumodanādīsu dissati. Tattha – ‘‘abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho, uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti evamādīsu (a. ni. 8.20) khaye dissati. ‘‘Ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’’ti (a. ni. 4.100) evamādīsu sundare.

“A certain deity”—this means a deity whose name and clan are not manifest, that is, a certain deity. But in the passage, “Does the Blessed One know, venerable sir, that the liberation through the destruction of craving was briefly taught to a certain unknown great being?” (MN 49), here, however, even Sakka, the well-known king of gods, is called “a certain one.” And this word “deity” is a general term for both gods and goddesses; however, in this context, a god is intended. “When the night was far advanced”—here the word abhikkanta is seen in the sense of waning, beautiful, lovely, approving, and so forth. There it is seen in the sense of waning in passages such as: “Venerable sir, the night is far advanced; the first watch has passed; the community of monks has been sitting here for a long time; Venerable sir, may the Blessed One recite the Pātimokkha to the monks” (AN 8.20). It is seen in the sense of beautiful in passages such as: “This one is more beautiful and excellent than these four individuals” (AN 4.100).

‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti. (vi. va. 857) –

“Who worships my feet, blazing with power and glory, illuminating all directions with surpassing radiance?” (Vv 857)

Evamādīsu abhirūpe. ‘‘Abhikkantaṃ, bho gotamā’’ti evamādīsu (pārā. 15) abbhanumodane. Idha pana khaye. Tena abhikkantāya rattiyāti parikkhīṇāya rattiyāti vuttaṃ hoti. Tatthāyaṃ devaputto majjhimayāmasamanantare āgatoti [Pg.31] veditabbo. Abhikkantavaṇṇāti idha abhikkantasaddo abhirūpe. Vaṇṇasaddo pana chavi-thuti-kulavaggakāraṇa-saṇṭhānapamāṇarūpāyatanādīsu dissati. Tattha, ‘‘suvaṇṇavaṇṇosi bhagavā’’ti evamādīsu chaviyā. ‘‘Kadā saññūḷhā pana te gahapati samaṇassa gotamassa vaṇṇā’’ti (ma. ni. 2.77) evamādīsu thutiyaṃ. ‘‘Cattārome, bho gotama, vaṇṇā’’ti evamādīsu (dī. ni. 3.115) kulavagge. ‘‘Atha kena nu vaṇṇena, gandhathenoti vuccatī’’ti evamādīsu (saṃ. ni. 1.234) kāraṇe. ‘‘Mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā’’ti evamādīsu (saṃ. ni. 1.138) saṇṭhāne. ‘‘Tayo pattassa vaṇṇā’’ti evamādīsu (pārā. 602) pamāṇe. ‘‘Vaṇṇo gandho raso ojā’’ti evamādīsu rūpāyatane. So idha chaviyaṃ daṭṭhabbo. Tena abhikkantavaṇṇāti abhirūpachaviiṭṭhavaṇṇā, manāpavaṇṇāti vuttaṃ hoti. Devatā hi manussalokaṃ āgacchamānā pakativaṇṇaṃ pakatiiddhiṃ pajahitvā oḷārikaṃ attabhāvaṃ katvā atirekavaṇṇaṃ atirekaiddhiṃ māpetvā naṭasamajjādīni gacchantā manussā viya abhisaṅkhatena kāyena āgacchanti. Ayampi devaputto tatheva āgato. Tena vuttaṃ ‘‘abhikkantavaṇṇā’’ti.

In such cases, it refers to loveliness. In passages such as, “Excellent, Master Gotama,” it is in the sense of approval. Here, however, it is in the sense of waning. Therefore, “when the night was far advanced” means “when the night was fully waned.” Here, it should be understood that this son of a deva arrived immediately after the middle watch of the night. In “of excellent appearance,” the word abhikkanta is in the sense of loveliness. The word vaṇṇa (appearance), however, is seen in various contexts such as skin, praise, lineage, cause, shape, measure, and the sense-sphere of form. For instance, in passages such as “The Blessed One is golden-skinned,” it refers to skin. In passages such as “When, householder, were you so taken in by praise of the ascetic Gotama?” (MN 56), it refers to praise. In passages such as “Master Gotama, there are these four lineages” (DN 27), it refers to lineage. In passages such as “Then by what cause is he called ‘Gandhathena’?” (SN 4.22), it refers to cause. In passages such as “Having created the great form of the king of elephants” (SN 1.138), it refers to shape. In passages such as “The three sizes of the bowl,” it refers to measure. In passages such as “Appearance, scent, taste, and nutritive essence,” it refers to the sense-sphere of form. Here, it should be understood as referring to skin. Thus, “of excellent appearance” means possessing lovely skin, a desirable appearance, a pleasing appearance. For when deities come to the human world, they abandon their natural appearance and power, assume a gross form, and manifest extraordinary beauty and splendor. Just as people going to theatrical performances and festivals do, they come with a fabricated body. This son of a deva also arrived in the same way. Hence, it is said, “of excellent appearance.”

Kevalakappanti ettha kevalasaddo anavasesa-yebhūyya-abyāmissānatirekadaḷhattha-visaṃyogādianekattho. Tathā hissa, ‘‘kevalaparipuṇṇaṃ parisuddhaṃ brahmacariya’’nti (pārā. 1) evamādīsu anavasesattamattho. ‘‘Kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya upasaṅkamissantī’’ti evamādīsu yebhuyyatā. ‘‘Kevalassa dukkhakkhandhassa samudayo hotī’’ti (vibha. 225) evamādīsu abyāmissatā. ‘‘Kevalaṃ saddhāmattakaṃ nūna ayamāyasmā’’ti (mahāva. 244) evamādīsu anatirekatā. ‘‘Āyasmato anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito’’ti (a. ni. 4.243) evamādīsu daḷhatthatā. ‘‘Kevalī vusitavā uttamapurisoti vuccatī’’ti (saṃ. ni. 3.57) evamādīsu visaṃyogo. Idha panassa anavasesattamatthoti adhippeto.

In “kevalakappa,” the word kevala has many meanings, such as completeness, majority, unmixed, absence of excess, firmness, and disjunction. Thus, in passages such as “the perfectly complete and pure holy life” (Vin. Mv. 1), it has the meaning of completeness. In passages such as “the majority of Aṅga and Magadha will approach, bringing abundant hard and soft food,” it has the meaning of majority. In passages such as “the arising of this entire mass of suffering” (Vibh. 225), it has the meaning of unmixedness. In passages such as “This venerable one has mere faith alone” (Vin. Mv. 244), it has the meaning of absence of excess. In passages such as “The venerable Anuruddha’s pupil named Bāhiya was firmly intent on causing a schism in the Saṅgha” (AN 4.243), it has the meaning of firmness. In passages such as “One who is accomplished, who has lived the holy life, is called a supreme person” (SN 22.76), it has the meaning of disjunction. Here, however, its intended meaning is that of completeness.

Kappasaddo panāyaṃ abhisaddahana-vohāra-kāla-paññatti- chedana-vikappa-lesa-samantabhāvādi-anekattho. Tathā hissa, ‘‘okappaniyametaṃ bhoto [Pg.32] gotamassa, yathā taṃ arahato sammāsambuddhassā’’ti (ma. ni. 1.387) evamādīsu abhisaddahanamattho. ‘‘Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu’’nti (cūḷava. 250) evamādīsu vohāro. ‘‘Yena sudaṃ niccakappaṃ viharāmī’’ti evamādīsu (ma. ni. 1.387) kālo. ‘‘Iccāyasmā kappo’’ti (saṃ. ni. 3.124) evamādīsu paññatti. ‘‘Alaṅkatā kappitakesamassū’’ti (saṃ. ni. 4.365) evamādīsu chedanaṃ. ‘‘Kappati dvaṅgulakappo’’ti (cūḷava. 446) evamādīsu vikappo. ‘‘Atthi kappo nipajjitu’’nti (a. ni. 8.80) evamādīsu leso. ‘‘Kevalakappaṃ veḷuvanaṃ obhāsetvā’’ti (saṃ. ni. 1.94) evamādīsu samantabhāvo. Idha panassa samantabhāvo attho adhippeto. Tasmā kevalakappaṃ andhavananti ettha anavasesaṃ samantato andhavananti evamattho daṭṭhabbo.

The word kappa has many meanings, such as trust, usage, time, designation, cutting, allowance, opportunity, and entirety. For example, in passages such as, “This is worthy of trust in Master Gotama, as is fitting for an Arahant, a Perfectly Enlightened One,” it conveys the meaning of trust. In passages such as, “I allow, monks, the eating of fruit according to five ascetic usages,” it refers to usage. In passages such as, “Where I dwell constantly,” it denotes time. In passages such as, “Thus the Venerable Kappa,” it signifies designation. In passages such as, “Adorned, with hair and beard trimmed,” it means cutting. In passages such as, “An allowance of two finger-widths is permissible,” it refers to allowance. In passages such as, “There is an opportunity to lie down,” it conveys opportunity. And in passages such as, “Having illuminated the entire Bamboo Grove,” it denotes entirety. Here, however, the intended meaning is entirety. Therefore, in the phrase “the entire Andhavana,” it should be understood as meaning “Andhavana completely, without remainder.”

Obhāsetvāti vatthālaṅkārasarīrasamuṭṭhitāya ābhāya pharitvā, candimā viya ca sūriyo viya ca ekobhāsaṃ ekapajjotaṃ karitvāti attho. Ekamantaṃ aṭṭhāsīti ekasmiṃ ante, ekasmiṃ okāse aṭṭhāsi. Etadavocāti etaṃ ‘‘bhikkhu bhikkhū’’tiādivacanamavoca. Kasmā panāyaṃ avanditvā samaṇavohāreneva kathetīti? Samaṇasaññāsamudācāreneva. Evaṃ kirassa ahosi – ‘‘ayaṃ antarā kāmāvacare vasi. Ahaṃ pana asmi tato kālato paṭṭhāya brahmacārī’’ti samaṇasaññāvassa samudācarati, tasmā avanditvā samaṇavohāreneva katheti. Pubbasahāyo kireso devaputto therassa. Kuto paṭṭhāyāti? Kassapasammāsambuddhakālato paṭṭhāya. Yo hi pubbayoge āgatesu pañcasu sahāyesu anuthero catutthadivase anāgāmī ahosīti vutto, ayaṃ so. Tadā kira tesu saṅghattherassa arahatteneva saddhiṃ abhiññā āgamiṃsu. So, ‘‘mayhaṃ kiccaṃ matthakaṃ patta’’nti vehāsaṃ uppatitvā anotattadahe mukhaṃ dhovitvā uttarakuruto piṇḍapātaṃ ādāya āgantvā, ‘‘imaṃ, āvuso, piṇḍapātaṃ bhuñjitvā appamattā samaṇadhammaṃ karothā’’ti āha. Itare āhaṃsu – ‘‘na, āvuso, amhākaṃ evaṃ katikā atthi – ‘yo paṭhamaṃ visesaṃ nibbattetvā piṇḍapātaṃ āharati, tenābhataṃ bhuñjitvā sesehi samaṇadhammo kātabbo’ti. Tumhe attano [Pg.33] upanissayena kiccaṃ matthakaṃ pāpayittha. Mayampi sace no upanissayo bhavissati, kiccaṃ matthakaṃ pāpessāma. Papañco esa amhākaṃ, gacchatha tumhe’’ti. So yathāphāsukaṃ gantvā āyupariyosāne parinibbāyi.

Having illuminated means having pervaded with the radiance arising from clothing, ornaments, and the body, making a single radiance and a single light, like the moon and the sun—this is the meaning. Stood to one side means he stood in one place, on one side. He spoke thus means he spoke this speech beginning with, 'Monk, monks.' But why did he speak without paying homage, addressing him using the term for ascetics? It was due to his perception and behavior as an ascetic. For it is said that he thought, 'This one has lived in the sensual realm in the interim. But I have been a celibate from that time onward.' Thus, the perception of asceticism arose in him, and so he spoke without paying homage, addressing him using the term for ascetics. This devaputta was formerly a companion of the Elder. From when? From the time of Kassapa, the Perfectly Self-Enlightened Buddha. For among the five companions who arrived in a previous existence, the one junior to the elder who was said to have become a non-returner on the fourth day – this was he. At that time, it is said, for the Sangha-elder among them, the higher knowledges arose together with his very attainment of Arahantship. He, thinking, 'My task has reached its peak,' rose into the air, washed his face in Lake Anotatta, took almsfood from Uttarakuru, and returning, said, 'Friends, eat this almsfood and heedfully practice the ascetic’s duty.' The others replied, 'No, friend, we have no such agreement that the almsfood brought by whoever first attains a special quality should be eaten, and then the rest should perform the ascetic’s duty. You have fulfilled your task to the utmost through your own supporting conditions. If we too have supporting conditions, we will fulfill our task to the utmost. This is a proliferation for us; you go.' He went as he pleased and attained final Nibbāna at the end of his life.

Punadivase anuthero anāgāmiphalaṃ sacchakāsi, tassa abhiññāyo āgamiṃsu. Sopi tatheva piṇḍapātaṃ āharitvā tehi paṭikkhitto yathāphāsukaṃ gantvā āyupariyosāne suddhāvāse nibbatti. So suddhāvāse ṭhatvā te sahāye olokento, eko tadāva parinibbuto, eko adhunā bhagavato santike ariyabhūmiṃ patto, eko lābhasakkāraṃ nissāya, ‘‘ahaṃ arahā’’ti cittaṃ uppādetvā suppārakapaṭṭane vasatīti disvā taṃ upasaṅkamitvā, ‘‘na tvaṃ arahā, na arahattamaggaṃ paṭipanno, gaccha bhagavantaṃ upasaṅkamitvā dhammaṃ suṇāhī’’ti uyyojesi. Sopi antaraghare bhagavantaṃ ovādaṃ yācitvā, ‘‘tasmā tiha te bāhiya evaṃ sikkhitabbaṃ diṭṭhe diṭṭhamattaṃ hotū’’ti (udā. 10) bhagavatā saṃkhittena ovadito ariyabhūmiṃ sampāpuṇi.

On the following day, the one junior to the elder realized the fruit of non-returning, and his higher knowledges arose. He too, in the same way, brought almsfood but was rejected by them. He then went as he pleased and, at the end of his lifespan, was reborn in the Pure Abodes. Dwelling there in the Pure Abodes and looking for his companions, he saw that one had already attained final Nibbāna, another had now reached the noble state in the presence of the Blessed One, and a third, on account of gains and honors, had conceived the thought, 'I am an Arahant,' and was dwelling at Suppāraka Port. Seeing this, he approached him and said, 'You are not an Arahant, nor have you entered upon the path to Arahantship. Go, approach the Blessed One and listen to the Dhamma,' and thus urged him. That one, too, asked for instruction from the Blessed One amidst the houses and, being briefly instructed by the Blessed One with the words, 'Therefore, Bāhiya, you should train thus: in the seen, there will be only the seen...' (Ud 1.10), he attained the noble state.

Tato añño eko atthi, so kuhinti olokento andhavane sekkhapaṭipadaṃ pūrayamāno viharatīti disvā cintesi – ‘‘sahāyakassa santike gamissāmīti, gacchantena pana tucchahatthena agantvā kiñci paṇṇākāraṃ gahetvā gantuṃ vaṭṭati, sahāyo kho pana me nirāmiso pabbatamatthake vasanto mayā ākāse ṭhatvā dinnaṃ piṇḍapātampi aparibhuñjitvā samaṇadhammaṃ akāsi, idāni āmisapaṇṇākāraṃ kiṃ gaṇhissati? Dhammapaṇṇākāraṃ gahetvā gamissāmī’’ti brahmaloke ṭhitova ratanāvaḷiṃ ganthento viya pannarasa pañhe vibhajitvā taṃ dhammapaṇṇākāraṃ ādāya āgantvā sahāyassa avidūre ṭhatvā attano samaṇasaññāsamudācāravasena taṃ anabhivādetvāva, ‘‘bhikkhu bhikkhū’’ti ālapitvā ayaṃ vammikotiādimāha. Tattha turitālapanavasena bhikkhu bhikkhūti āmeḍitaṃ veditabbaṃ. Yathā vā ekaneva tilakena nalāṭaṃ na sobhati, taṃ parivāretvā aññesupi dinnesu phullitamaṇḍitaṃ viya sobhati, evaṃ ekeneva padena vacanaṃ na sobhati, parivārikapadena saddhiṃ [Pg.34] phullitamaṇḍitaṃ viya sobhatīti taṃ parivārikapadavasena vacanaṃ phullitamaṇḍitaṃ viya karontopi evamāha.

Then there is another one. Looking for where he was, he saw him dwelling in the Blind Forest, fulfilling the practice of a learner, and thought: 'I will go to my companion, but one should not go empty-handed; it is proper to take some gift. However, my companion is without material concerns; dwelling on a mountaintop, he practiced the ascetic’s duty without consuming even the almsfood given by me while I stood in the sky. What material gift would he accept now? I will take a gift of Dhamma and go.' While still in the Brahmā world, as if stringing a row of gems, he analyzed fifteen questions. Taking that gift of Dhamma, he came and stood not far from his companion. On account of his own perception and conduct as an ascetic, without paying respects, he addressed him, 'Monk, monk!' and spoke the words beginning, 'This anthill...' Here, the repetition 'monk, monk' should be understood as a way of urgent address. Or, just as the forehead is not beautified by a single cosmetic mark, but when it is surrounded by others, it shines as if beautifully adorned, so too a statement is not beautified by a single word, but shines as if beautifully adorned together with surrounding words. Thus, he spoke in this way, making his speech as if beautifully adorned by way of surrounding words.

Ayaṃ vammikoti purato ṭhito vammiko nāma natthi, desanāvasena pana purato ṭhitaṃ dassento viya ayanti āha. Laṅginti satthaṃ ādāya khaṇanto palighaṃ addasa. Ukkhipa laṅgiṃ abhikkhaṇa sumedhāti tāta, paṇḍita, laṅgī nāma rattiṃ dhūmāyati divā pajjalati. Ukkhipeta paraṃ parato khaṇāti. Evaṃ sabbapadesu attho daṭṭhabbo. Uddhumāyikanti maṇḍūkaṃ. Caṅkavāranti khāraparissāvanaṃ. Kummanti kacchapaṃ. Asisūnanti maṃsacchedakaṃ asiñceva adhikuṭṭanañca. Maṃsapesinti nisadapotappamāṇaṃ allamaṃsapiṇḍaṃ. Nāganti sumanapupphakalāpasadisaṃ mahāphaṇaṃ tividhasovatthikaparikkhittaṃ ahināgaṃ addasa. Mā nāgaṃ ghaṭṭesīti daṇḍakakoṭiyā vā vallikoṭiyā vā paṃsucuṇṇaṃ vā pana khipamāno mā nāgaṃ ghaṭṭayi. Namo karohi nāgassāti uparivātato apagamma suddhavatthaṃ nivāsetvā nāgassa namakkāraṃ karohi. Nāgena adhisayitaṃ dhanaṃ nāma yāva sattamā kulaparivaṭṭā khādato na khīyati, nāgo te adhisayitaṃ dhanaṃ dassati, tasmā namo karohi nāgassāti. Ito vā pana sutvāti yathā dukkhakkhandhe itoti sāsane nissakaṃ, na tathā idha. Idha pana devaputte nissakkaṃ, tasmā ito vā panāti mama vā pana santikā sutvāti ayamettha attho.

This is an anthill: There is no anthill as such standing in front, but for the purpose of the discourse, as if pointing to something standing in front, he said 'this.' A bar: Taking a sword and digging, he saw a bar. 'Lift the bar with the spade, O wise one': Here, 'wise one' (sumedha) is explained as 'dear' (tāta) and 'wise one' (paṇḍita). The bar is what smokes at night and blazes by day. 'Lift it further': This means 'dig elsewhere.' Thus, the meaning should be understood in all instances. A bloated thing: A frog. A fork in the road: A lye-strainer. A tortoise: A turtle. A butcher's knife and block: A meat-cutting knife and a chopping block. A piece of meat: A lump of fresh meat the size of a small grinding stone. A nāga: He saw a serpent-king with a great hood like a bunch of jasmine flowers, encircled by a threefold svastika. 'Do not harm the nāga': Do not provoke the nāga by striking it with the tip of a stick or the end of a vine, or by throwing dust at it. 'Pay homage to the nāga': Moving away from the upwind side and putting on a clean robe, pay homage to the nāga. The wealth guarded by the nāga is not exhausted even when consumed for seven generations of a family; the nāga will show you the wealth it guards. Therefore, pay homage to the nāga. 'Or having heard from here': Just as in the Discourse on the Mass of Suffering, the word 'here' refers definitely to the Dispensation, it is not so here. Here, it refers definitely to the devaputta. Therefore, 'or having heard from here' means 'or having heard from my presence.' This is the meaning here.

251. Cātummahābhūtikassāti catumahābhūtamayassa. Kāyassetaṃ adhivacananti sarīrassa nāmaṃ. Yatheva hi bāhirako vammiko, vamatīti vantakoti vantussayoti vantasinehasambandhoti catūhi kāraṇehi vammikoti vuccati. So hi ahimaṅgusaundūragharagoḷikādayo nānappakāre pāṇake vamatīti vammiko. Upacikāhi vantakoti vammiko. Upacikāhi vamitvā mukhatuṇḍakena ukkhittapaṃsucuṇṇena kaṭippamāṇenapi porisappamāṇenapi ussitoti vammiko. Upacikāhi vantakheḷasinehena ābaddhatāya sattasattāhaṃ deve vassantepi na vippakiriyati, nidāghepi tato paṃsumuṭṭhiṃ gahetvā tasmiṃ muṭṭhinā pīḷiyamāne sineho nikkhamati, evaṃ vantasinehena sambaddhoti vammiko. Evamayaṃ kāyopi, ‘‘akkhimhā [Pg.35] akkhigūthako’’tiādinā nayena nānappakārakaṃ asucikalimalaṃ vamatīti vammiko. Buddhapaccekabuddhakhīṇāsavā imasmiṃ attabhāve nikantipariyādānena attabhāvaṃ chaḍḍetvā gatāti ariyehi vantakotipi vammiko. Yehi cāyaṃ tīhi aṭṭhisatehi ussito nhārusambaddho maṃsāvalepano allacammapariyonaddho chavirañjito satte vañceti, taṃ sabbaṃ ariyehi vantamevāti vantussayotipi vammiko. ‘‘Taṇhā janeti purisaṃ, cittamassa vidhāvatī’’ti (saṃ. ni. 1.55) evaṃ taṇhāya janitattā ariyehi vanteneva taṇhāsinehena sambaddho ayanti vantasinehena sambaddhotipi vammiko. Yathā ca vammikassa anto nānappakārā pāṇakā tattheva jāyanti, uccārapassāvaṃ karonti, gilānā sayanti, matā patanti. Iti so tesaṃ sūtigharaṃ vaccakuṭi gilānasālā susānañca hoti. Evaṃ khattiyamahāsālādīnampi kāyo ayaṃ gopitarakkhito maṇḍitappasādhito mahānubhāvānaṃ kāyoti acintetvā chavinissitā pāṇā cammanissitā pāṇā maṃsanissitā pāṇā nhārunissitā pāṇā aṭṭhinissitā pāṇā aṭṭhimiñjanissitā pāṇāti evaṃ kulagaṇanāya asītimattāni kimikulasahassāni antokāyasmiṃyeva jāyanti, uccārapassāvaṃ karonti, gelaññena āturitāni sayanti, matāni patanti, iti ayampi tesaṃ pāṇānaṃ sūtigharaṃ vaccakuṭi gilānasālā susānañca hotīti ‘‘vammiko’’ tveva saṅkhaṃ gato. Tenāha bhagavā – ‘‘vammikoti kho, bhikkhu, imassa cātumahābhūtikassa kāyassetaṃ adhivacana’’nti.

251. “Of the four great elements” means composed of the four great elements. “This is a designation for the body” is a name for the physical body. Just as an external anthill is called “vammika” for four reasons: because it spews forth, because it is a discarded heap, because it is a heap of what is discarded, and because it is connected with discarded fluid. For it spews forth various creatures like snakes, mongooses, lizards, and house geckos—thus it is called “vammika.” It is a discarded heap because it is discarded by termites. It is called “vammika” because termites, having spewed forth, pile it up with their mouthparts, raising dust and particles to the height of a waist or a person’s stature. Even when rain falls for seven weeks, it does not scatter, being bound by the discarded saliva-fluid of termites. In the hot season, if a handful of dust is taken from it and squeezed, moisture oozes out—thus it is connected with discarded fluid. Similarly, this body too is called “vammika” because it spews forth various impurities, such as eye-discharge. The Buddhas, Paccekabuddhas, and Arahants, having abandoned existence by utterly eradicating delight in it, have gone forth; thus, it is a heap discarded by the noble ones. All that deceives beings—these three hundred bones, bound by tendons, plastered with flesh, overlaid with moist skin, and adorned with the outer skin—is merely what is discarded by the noble ones; thus it is a heap of what is discarded. Because it is produced by craving, as it is said, “Craving begets a person, their mind runs here and there” (SN 1.55), this body is bound by the fluid of craving, which is discarded by the noble ones; thus it is connected with discarded fluid. Just as inside an anthill various creatures are born, excrete, lie sick, and die—so it serves as their birthing chamber, latrine, sickroom, and cemetery—so too, this body, even of great nobles and householders, though guarded, protected, adorned, and embellished, is not to be considered the body of a great personage, but is a place where creatures dependent on the outer skin, skin, flesh, tendons, bones, and bone marrow—eighty thousand families of worms by count—are born within it, excrete, lie sick, and die. Thus, this body too is their birthing chamber, latrine, sickroom, and cemetery. Therefore, it is designated as an “anthill.” Thus the Blessed One said: “Bhikkhu, ‘anthill’ is a designation for this body composed of the four great elements.”

Mātāpettikasambhavassāti mātito ca pitito ca nibbattena mātāpettikena sukkasoṇitena sambhūtassa. Odanakummāsūpacayassāti odanena ceva kummāsena ca upacitassa vaḍḍhitassa. Aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassāti ettha ayaṃ kāyo hutvā abhāvaṭṭhena aniccadhammo. Duggandhavighātatthāya tanuvilepanena ucchādanadhammo. Aṅgapaccaṅgābādhavinodanatthāya khuddakasambāhanena parimaddanadhammo. Daharakāle vā ūrūsu sayāpetvā gabbhavāsena dussaṇṭhitānaṃ tesaṃ tesaṃ aṅgānaṃ saṇṭhānasampādanatthaṃ añchanapīḷanādivasena parimaddanadhammo. Evaṃ pariharatopi ca bhedanaviddhaṃsanadhammo bhijjati ceva vikirati ca, evaṃ sabhāvoti attho. Tattha [Pg.36] mātāpettikasambhavaodanakummāsūpacayaucchādanaparimaddanapadehi samudayo kathito, aniccabhedaviddhaṃsanapadehi atthaṅgamo. Evaṃ sattahipi padehi cātumahābhūtikassa kāyassa uccāvacabhāvo vaḍḍhiparihāni samudayatthaṅgamo kathitoti veditabbo.

“Born of mother and father” means produced from the semen and blood of one's mother and father. “Nourished by rice and gruel” means built up and grown from rice and gruel. Regarding its nature of being “impermanent, needing anointing and massage, and being subject to breaking and destruction”: Here, this body is of an impermanent nature in the sense of ceasing to exist after having come to be. It is of a nature to be anointed with body-ointments to counteract foul odors. It is of a nature to be massaged with gentle rubbing to relieve pains in the limbs and their parts. Or, in childhood, when laying it on the lap, for the purpose of giving proper shape to the various limbs that were badly formed due to its time in the womb, it is of a nature to be massaged by means of stretching, pressing, and so on. And even while being thus maintained, it is of a nature to be broken and destroyed—it breaks up and scatters; such is its nature. Herein, with the terms “born of mother and father,” “nourished by rice and gruel,” “to be anointed,” and “to be massaged,” its origination is described. With the terms “impermanent,” “breaking,” and “destruction,” its passing away is described. Thus, it should be understood that through these seven terms, the high and low states of the body composed of the four great elements—its growth and decline, its origination and cessation—are described.

Divā kammanteti divā kattabbakammante. Dhūmāyanāti ettha ayaṃ dhūmasaddo kodhe taṇhāya vitakke pañcasu kāmaguṇesu dhammadesanāya pakatidhūmeti imesu atthesu vattati. ‘‘Kodho dhūmo bhasmanimosavajja’’nti (saṃ. ni. 1.165) ettha hi kodhe vattati. ‘‘Icchādhūmāyitā sattā’’ti ettha taṇhāya. ‘‘Tena kho pana samayena aññataro bhikkhu bhagavato avidūre dhūmāyanto nisinno hotī’’ti ettha vitakke.

“Divā kammante” means work to be done during the day. As for “dhūmāyanā,” here the word “smoke” (dhūma) is used in the sense of anger, craving, thought, the five strands of sensual pleasure, the teaching of the Dhamma, and ordinary smoke. In the passage, “Anger is smoke, conceit is ashes” (SN 1.165), it is used in the sense of anger. In “Beings smolder with desire,” it is used in the sense of craving. In “At that time, a certain monk was sitting not far from the Blessed One, smoldering,” it is used in the sense of thought.

‘‘Paṅko ca kāmā palipo ca kāmā,Bhayañca metaṃ timūlaṃ pavuttaṃ;

Rajo ca dhūmo ca mayā pakāsitā;

Hitvā tuvaṃ pabbaja brahmadattā’’ti. (jā. 1.6.14) –

“Sensual pleasures are mud, sensual pleasures are mire; this has been declared a fear with three roots. Dust and smoke have been proclaimed by me; having abandoned them, Brahmadatta, go forth!” (Ja 1.6.14) –

Ettha pañcakāmaguṇesu. ‘‘Dhūmaṃ kattā hotī’’ti (ma. ni. 1.349) ettha dhammadesanāya. ‘‘Dhajo rathassa paññāṇaṃ, dhūmo paññāṇamaggino’’ti (saṃ. ni. 1.72) ettha pakatidhūme. Idha panāyaṃ vitakke adhippeto. Tenāha ‘‘ayaṃ rattiṃ dhūmāyanā’’ti.

Here, it is used in the sense of the five strands of sensual pleasure. In “He becomes one who makes smoke” (MN 1.349), it is used in the sense of the teaching of the Dhamma. In “The banner is the sign of a chariot, smoke is the sign of a fire” (SN 1.72), it is used in the sense of ordinary smoke. Here, however, it is intended in the sense of thought. Therefore, it is said, “This smoldering by night.”

Tathāgatassetaṃ adhivacananti tathāgato hi sattannaṃ dhammānaṃ bāhitattā brāhmaṇo nāma. Yathāha – ‘‘sattannaṃ kho, bhikkhu, dhammānaṃ bāhitattā brāhmaṇo. Katamesaṃ sattannaṃ? Rāgo bāhito hoti, doso… moho… māno… sakkāyadiṭṭhi… vicikicchā… sīlabbataparāmāso bāhito hoti. Imesaṃ bhikkhu sattannaṃ dhammānaṃ bāhitattā brāhmaṇo’’ti (cūḷani. mettagūmāṇavapucchāniddesa 28). Sumedhoti sundarapañño. Sekkhassāti ettha sikkhatīti sekkho. Yathāha – ‘‘sikkhatīti kho, bhikkhu, tasmā sekkhoti vuccati. Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhatī’’ti (a. ni. 3.86).

“This is a designation for the Tathāgata,” for the Tathāgata is called a brahmin because he has expelled seven things. As it is said: “A brahmin, monk, is so-called because he has expelled seven things. Which seven? Lust is expelled, hatred… delusion… conceit… identity view… doubt… and clinging to rules and observances is expelled. A brahmin, monk, is so-called because he has expelled these seven things” (Cnd. 28). “Sumedha” means one of fine wisdom. As for “of a trainee,” here, one who trains is a trainee. As it is said: “He trains, monk, therefore he is called a trainee. And what does he train in? He trains in higher virtue, he trains in the higher mind, and he trains in higher wisdom” (AN 3.86).

Paññāya [Pg.37] adhivacananti lokiyalokuttarāya paññāya etaṃ adhivacanaṃ, na āvudhasatthassa. Vīriyārambhassāti kāyikacetasikavīriyassa. Taṃ paññāgatikameva hoti. Lokiyāya paññāya lokiyaṃ, lokuttarāya paññāya lokuttaraṃ. Ettha panāyaṃ atthadīpanā –

“A designation for wisdom” means this is a designation for mundane and supramundane wisdom, not for a weapon or a sword. “The undertaking of effort” means physical and mental effort. That is governed by wisdom. Through mundane wisdom, the mundane; through supramundane wisdom, the supramundane. Herein is the explanation of the meaning:

Eko kira jānapado brāhmaṇo pātova māṇavakehi saddhiṃ gāmato nikkhamma divasaṃ araññe mante vācetvā sāyaṃ gāmaṃ āgacchati. Antarāmagge ca eko vammiko atthi. So rattiṃ dhūmāyati, divā pajjalati. Brāhmaṇo antevāsiṃ sumedhaṃ māṇavaṃ āha – ‘‘tāta, ayaṃ vammiko rattiṃ dhūmāyati, divā pajjalati, vikāramassa passissāma, bhinditvā naṃ cattāro koṭṭhāse katvā khipāhī’’ti. So sādhūti kudālaṃ gahetvā samehi pādehi pathaviyaṃ patiṭṭhāya tathā akāsi. Tatra ācariyabrāhmaṇo viya bhagavā. Sumedhamāṇavako viya sekkho bhikkhu. Vammiko viya kāyo. ‘‘Tāta, ayaṃ vammiko rattiṃ dhūmāyati, divā pajjalati, vikāramassa passissāma, bhinditvā naṃ cattāro koṭṭhāse katvā khipāhī’’ti brāhmaṇena vuttakālo viya, ‘‘bhikkhu cātumahābhūtikaṃ kāyaṃ cattāro koṭṭhāse katvā pariggaṇhāhī’’ti bhagavatā vuttakālo. Tassa sādhūti kudālaṃ gahetvā tathākaraṇaṃ viya sekkhassa bhikkhuno, ‘‘yo vīsatiyā koṭṭhāsesu thaddhabhāvo, ayaṃ pathavīdhātu. Yo dvādasasu koṭṭhāsesu ābandhanabhāvo, ayaṃ āpodhātu. Yo catūsu koṭṭhāsesu paripācanabhāvo, ayaṃ tejodhātu. Yo chasu koṭṭhāsesu vitthambhanabhāvo, ayaṃ vāyodhātū’’ti evaṃ catudhātuvavatthānavasena kāyapariggaho veditabbo.

It is said that a certain brahmin from the countryside would leave his village early in the morning with his students, spend the day in the forest reciting mantras, and return to the village in the evening. On the path, there was an anthill. At night it would smolder, and by day it would blaze. The brahmin said to his pupil, the student Sumedha: “My dear, this anthill smolders by night and blazes by day. We shall see what is wrong with it. Break it, make it into four pieces, and throw them away.” Saying, “Very well,” the student took a spade, stood with his feet firmly on the ground, and did so. Here, the teacher brahmin is like the Blessed One. The student Sumedha is like a monk in training. The anthill is like the body. The time when the brahmin said, “My dear, this anthill smolders by night and blazes by day. We shall see what is wrong with it. Break it, make it into four pieces, and throw them away,” is like the time when the Blessed One said, “Monk, you should comprehend this body, which is composed of the four great elements, by making it into four pieces.” The student’s saying, “Very well,” taking the spade, and acting accordingly is like the monk in training’s comprehension of the body by way of the analysis of the four elements, thus: “The quality of hardness in the twenty parts is the earth element. The quality of cohesion in the twelve parts is the water element. The quality of ripening in the four parts is the fire element. The quality of distension in the six parts is the air element.” Thus, the comprehension of the body should be understood.

Laṅgīti kho, bhikkhūti kasmā bhagavā avijjaṃ laṅgīti katvā dassesīti? Yathā hi nagarassa dvāraṃ pidhāya palighe yojite mahājanassa gamanaṃ pacchijjati, ye nagarassa anto, te antoyeva honti. Ye bahi, te bahiyeva. Evameva yassa ñāṇamukhe avijjālaṅgī patati, tassa nibbānasampāpakaṃ ñāṇagamanaṃ pacchijjati, tasmā avijjaṃ laṅgīti katvā dassesi. Pajaha avijjanti ettha kammaṭṭhānauggahaparipucchāvasena avijjāpahānaṃ kathitaṃ.

“A bar, monks.” Why did the Blessed One show ignorance to be a bar? Just as when a city gate is closed and the bar is put in place, the movement of the great mass of people is cut off—those who are inside remain inside, and those who are outside remain outside—even so, for one at whose gateway of knowledge the bar of ignorance falls, the path of knowledge that leads to Nibbāna is cut off. Therefore, he showed ignorance to be a bar. “Abandon ignorance.” Here, the abandoning of ignorance is spoken of by way of learning and inquiring about the meditation subject.

Uddhumāyikāti [Pg.38] kho, bhikkhūti ettha uddhumāyikamaṇḍūko nāma no mahanto, nakhapiṭṭhippamāṇo hoti, purāṇapaṇṇantare vā gacchantare vā valliantare vā vasati. So daṇḍakoṭiyā vā vallikoṭiyā vā paṃsucuṇṇakena vā ghaṭṭito āyamitvā mahanto parimaṇḍalo beluvapakkappamāṇo hutvā cattāro pāde ākāsagate katvā pacchinnagamano hutvā amittavasaṃ yāti, kākakulalādibhattameva hoti. Evameva ayaṃ kodho paṭhamaṃ uppajjanto cittāvilamattakova hoti. Tasmiṃ khaṇe aniggahito vaḍḍhitvā mukhavikulanaṃ pāpeti. Tadā aniggahito hanusañcopanaṃ pāpeti. Tadā aniggahito pharusavācānicchāraṇaṃ pāpeti. Tadā aniggahito disāvilokanaṃ pāpeti. Tadā aniggahito ākaḍḍhanaparikaḍḍhanaṃ pāpeti. Tadā aniggahito pāṇinā leḍḍudaṇḍasatthaparāmasanaṃ pāpeti. Tadā aniggahito daṇḍasatthābhinipātaṃ pāpeti. Tadā aniggahito paraghātanampi attaghātanampi pāpeti. Vuttampi hetaṃ – ‘‘yato ayaṃ kodho paraṃ ghātetvā attānaṃ ghāteti, ettāvatāyaṃ kodho paramussadagato hoti paramavepullappatto’’ti. Tattha yathā uddhumāyikāya catūsu pādesu ākāsagatesu gamanaṃ pacchijjati, uddhumāyikā amittavasaṃ gantvā kākādibhattaṃ hoti, evameva kodhasamaṅgīpuggalo kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti, amittavasaṃ yāti, sabbesaṃ mārānaṃ yathākāmakaraṇīyo hoti. Tenāha bhagavā – ‘‘uddhumāyikāti kho, bhikkhu, kodhūpāyāsassetaṃ adhivacana’’nti. Tattha balavappatto kodhova kodhūpāyāso. Pajaha kodhūpāyāsanti ettha paṭisaṅkhānappahānaṃ kathitaṃ.

As to 'the bloated one,' monks—here, this refers to the bloated frog. It is not large; it is about the size of a fingernail. It lives among old leaves, in a thicket, or among vines. When struck by the tip of a stick, the tip of a vine, or sprinkled with dust, it swells up, becoming large and round like a ripe beluva fruit. With its four feet in the air, its movement is cut off, and it falls under the power of its enemies, becoming food for crows, hawks, and the like. In the same way, when this anger first arises, it is merely a disturbance of the mind. If unchecked at that moment, it grows and leads to facial contortions. If unchecked then, it leads to clenching the jaw. If unchecked then, it leads to uttering harsh speech. If unchecked then, it leads to looking wildly about. If unchecked then, it leads to dragging and pushing. If unchecked then, it leads to taking up a clod, a stick, or a weapon with the hand. If unchecked then, it leads to striking with a stick or a weapon. If unchecked then, it leads to killing others and even killing oneself. For this has been said: ‘When this anger, having killed another, kills oneself, to that extent this anger has reached its peak, has attained its utmost fullness.’ Therein, just as the bloated one’s movement is cut off when its four feet are in the air, and the bloated one, having fallen under the power of its enemies, becomes food for crows and the like, even so a person possessed of anger is unable to take up a meditation subject and develop it. They fall under the power of their enemies and become one who can be treated as wished by all the Māras. Therefore the Blessed One said: ‘“The bloated one,” monks, is a designation for anger and resentment.’ Here, anger that has become powerful is ‘anger and resentment.’ As to ‘Abandon anger and resentment’—here, abandoning by means of reflection is spoken of.

Dvidhāpathoti ettha, yathā puriso sadhano sabhogo kantāraddhānamaggappaṭipanno dvedhāpathaṃ patvā, ‘‘iminā nu kho gantabbaṃ, iminā gantabba’’nti nicchetuṃ asakkonto tattheva tiṭṭhati, atha naṃ corā uṭṭhahitvā anayabyasanaṃ pāpenti, evameva kho mūlakammaṭṭhānaṃ gahetvā nisinno bhikkhu buddhādīsu kaṅkhāya uppannāya kammaṭṭhānaṃ vaḍḍhetuṃ na sakkoti, atha naṃ kilesamārādayo sabbe mārā anayabyasanaṃ pāpenti, iti vicikicchā dvedhāpathasamā hoti. Tenāha bhagavā – ‘‘dvidhāpathoti kho, bhikkhu, vicikicchāyetaṃ [Pg.39] adhivacana’’nti. Pajaha vicikicchanti ettha kammaṭṭhānauggahaparipucchāvasena vicikicchāpahānaṃ kathitaṃ.

As to 'the twofold path'—here, it is like a man with wealth and possessions who, having entered upon a long road through a wilderness, comes to a fork. Unable to decide, ‘Should I go this way, or should I go that way?’ he just stands there. Then thieves rise up and bring him to ruin and disaster. In the same way, a monk who has taken up a root meditation subject and is seated, when doubt concerning the Buddha and so on has arisen, is unable to develop the meditation subject. Then all the Māras, beginning with the Māra of defilements, bring him to ruin and disaster. Thus, doubt is similar to a twofold path. Therefore the Blessed One said: ‘“Twofold path,” monks, is a designation for doubt.’ As to ‘Abandon doubt’—here, the abandoning of doubt through grasping and questioning about the meditation subject is spoken of.

Caṅgavāranti ettha, yathā rajakehi khāraparissāvanamhi udake pakkhitte eko udakaghaṭo dvepi dasapi vīsatipi ghaṭasatampi paggharatiyeva, pasaṭamattampi udakaṃ na tiṭṭhati, evameva nīvaraṇasamaṅgino puggalassa abbhantare kusaladhammo na tiṭṭhati. Tenāha bhagavā – ‘‘caṅgavāranti kho, bhikkhu, pañcannetaṃ nīvaraṇānaṃ adhivacana’’nti. Pajaha pañcanīvaraṇeti ettha vikkhambhanatadaṅgavasena nīvaraṇappahānaṃ kathitaṃ.

As to 'the water-strainer'—here, just as when washermen pour water into a lye-strainer, one pot of water, two, ten, twenty, even a hundred pots, just flow through, and not even a small measure of water remains, even so, no wholesome state remains inside a person possessed of the hindrances. Therefore the Blessed One said: ‘“Water-strainer,” monks, is a designation for these five hindrances.’ As to ‘Abandon the five hindrances’—here, the abandoning of the hindrances by means of suppression and by substitution of parts is spoken of.

Kummoti ettha, yathā kacchapassa cattāro pādā sīsanti pañceva aṅgāni honti, evameva sabbepi saṅkhatā dhammā gayhamānā pañceva khandhā bhavanti. Tenāha bhagavā – ‘‘kummoti kho, bhikkhu, pañcannetaṃ upādānakkhandhānaṃ adhivacana’’nti. Pajaha pañcupādānakkhandheti ettha pañcasu khandhesu chandarāgappahānaṃ kathitaṃ.

As to 'the tortoise'—here, just as a tortoise has four feet and a head, thus five limbs, even so all conditioned phenomena, when taken into account, are just the five aggregates. Therefore the Blessed One said: ‘“The tortoise,” monks, is a designation for these five aggregates of clinging.’ As to ‘Abandon the five aggregates of clinging’—here, the abandoning of desire and lust for the five aggregates is spoken of.

Asisūnāti ettha, yathā sūnāya upari maṃsaṃ ṭhapetvā asinā koṭṭenti, evamime sattā vatthukāmatthāya kilesakāmehi ghātayamānā vatthukāmānaṃ upari katvā kilesakāmehi kantitā koṭṭitā ca honti. Tenāha bhagavā – ‘‘asisūnāti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacana’’nti. Pajaha pañca kāmaguṇeti ettha pañcasu kāmaguṇesu chandarāgappahānaṃ kathitaṃ.

As to 'the butcher's knife and block'—here, just as they place meat on a butcher's block and chop it with a knife, even so are these beings. For the sake of sensual objects, they are slain by sensual defilements; having been placed upon sensual objects, they are cut and chopped by sensual defilements. Therefore the Blessed One said: ‘“Butcher's knife and block,” monks, is a designation for these five strands of sensual pleasure.’ As to ‘Abandon the five strands of sensual pleasure’—here, the abandoning of desire and lust for the five strands of sensual pleasure is spoken of.

Maṃsapesīti kho, bhikkhūti ettha ayaṃ maṃsapesi nāma bahujanapatthitā khattiyādayo manussāpi naṃ patthenti kākādayo tiracchānāpi. Ime hi sattā avijjāya sammattā nandirāgaṃ upagamma vaṭṭaṃ vaḍḍhenti. Yathā vā maṃsapesi ṭhapitaṭhapitaṭṭhāne laggati, evamime sattā nandirāgabaddhā vaṭṭe lagganti, dukkhaṃ patvāpi na ukkaṇṭhanti, iti nandirāgo maṃsapesisadiso hoti. Tenāha bhagavā – ‘‘maṃsapesīti kho, bhikkhu, nandirāgassetaṃ adhivacana’’nti. Pajaha nandīrāganti ettha catutthamaggena nandīrāgappahānaṃ kathitaṃ.

As to 'the piece of meat,' monks—here, this so-called piece of meat is desired by many people; humans such as nobles desire it, and animals such as crows also desire it. For these beings, intoxicated by ignorance, resort to delight and lust, thereby augmenting the round of existence. And just as a piece of meat sticks to wherever it is placed, even so these beings, bound by delight and lust, stick to the round. Even having met with suffering, they are not dismayed. Thus, delight and lust are similar to a piece of meat. Therefore the Blessed One said: ‘“Piece of meat,” monks, is a designation for delight and lust.’ As to ‘Abandon delight and lust’—here, the abandoning of delight and lust by means of the fourth path is spoken of.

Nāgoti kho, bhikkhu, khīṇāsavassetaṃ bhikkhuno adhivacananti ettha yenatthena khīṇāsavo nāgoti vuccati, so anaṅgaṇasutte (ma. ni. aṭṭha. 1.63) pakāsito eva. Namo karohi nāgassāti khīṇāsavassa buddhanāgassa, ‘‘buddho [Pg.40] so bhagavā bodhāya dhammaṃ deseti, danto so bhagavā damathāya dhammaṃ deseti, santo so bhagavā samathāya dhammaṃ deseti, tiṇṇo so bhagavā taraṇāya dhammaṃ deseti, parinibbuto so bhagavā parinibbānāya dhammaṃ desetī’’ti (ma. ni. 1.361) evaṃ namakkāraṃ karohīti ayamettha attho. Iti idaṃ suttaṃ therassa kammaṭṭhānaṃ ahosi. Theropi idameva suttaṃ kammaṭṭhānaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ patto. Ayametassa atthoti ayaṃ etassa pañhassa attho. Iti bhagavā ratanarāsimhi maṇikūṭaṃ gaṇhanto viya yathānusandhināva desanaṃ niṭṭhapesīti.

“‘Nāga,’ O bhikkhu, is a designation for a monk whose taints are destroyed. The sense in which one whose taints are destroyed is called a ‘Nāga’ is explained in the Anaṅgaṇa Sutta (MN 5). ‘Pay homage to the Nāga’ means to the one whose taints are destroyed, the Buddha-Nāga. ‘The Blessed One is awakened; he teaches the Dhamma for awakening. The Blessed One is tamed; he teaches the Dhamma for taming. The Blessed One is peaceful; he teaches the Dhamma for peace. The Blessed One has crossed over; he teaches the Dhamma for crossing over. The Blessed One is fully extinguished; he teaches the Dhamma for full extinguishment’ (MN 49). Thus, you should pay homage in this way—this is the meaning here. This sutta became the elder's meditation subject. The elder, too, having made this very sutta his meditation subject, developed insight and attained Arahantship. ‘This is its meaning’—this is the meaning of this question. Thus, the Blessed One, like one taking the finest jewel from a heap of gems, concluded the discourse in accordance with its context.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

Papañcasūdanī, the Commentary on the Middle Length Discourses.

Vammikasuttavaṇṇanā niṭṭhitā.

The Commentary on the Vammika Sutta is concluded.

4. Rathavinītasuttavaṇṇanā

4. Commentary on the Rathavinīta Sutta

252. Evaṃ me sutanti rathavinītasuttaṃ. Tattha rājagaheti evaṃnāmake nagare, tañhi mandhātumahāgovindādīhi pariggahitattā rājagahanti vuccati. Aññepettha pakāre vaṇṇayanti. Kiṃ tehi? Nāmametaṃ tassa nagarassa. Taṃ panetaṃ buddhakāle ca cakkavattikāle ca nagaraṃ hoti, sesakāle suññaṃ hoti yakkhapariggahitaṃ, tesaṃ vasantavanaṃ hutvā tiṭṭhati. Veḷuvane kalandakanivāpeti veḷuvananti tassa uyyānassa nāmaṃ, taṃ kira veḷūhi parikkhittaṃ ahosi aṭṭhārasahatthena ca pākārena, gopuraṭṭālakayuttaṃ nīlobhāsaṃ manoramaṃ, tena veḷuvananti vuccati. Kalandakānañcettha nivāpaṃ adaṃsu, tena kalandakanivāpoti vuccati.

252. ‘Thus have I heard’—this is the Rathavinīta Sutta. Therein, `Rājagahe` means in the city of that name. Because it was possessed by kings such as Mandhāta and Mahāgovinda, it is called Rājagaha. Others describe other reasons here. What of them? This is simply the name of that city. This city exists during the time of a Buddha and the time of a wheel-turning monarch; at other times it is deserted, possessed by yakkhas, and remains as their dwelling-forest. ‘In the Veḷuvana, the Kalandakanivāpa’: `Veḷuvana` is the name of that park. It was, it is said, surrounded by bamboos and by an eighteen-cubit wall, furnished with gate-towers and watchtowers, delightful with a blue lustre; therefore it is called Veḷuvana. And there they gave a feeding-ground to the kalandakas, and so it was called Kalandakanivāpa.

Pubbe kira aññataro rājā tattha uyyānakīḷanatthaṃ āgato surāmadena matto divāseyyaṃ upagato supi. Parijanopissa, ‘‘sutto rājā’’ti pupphaphalādīhi palobhiyamāno ito cito ca pakkāmi, atha surāgandhena aññatarasmā susirarukkhā kaṇhasappo nikkhamitvā raññābhimukho āgacchati. Taṃ disvā rukkhadevatā, ‘‘rañño jīvitaṃ dammī’’ti kāḷakavesena āgantvā kaṇṇamūle saddamakāsi. Rājā paṭibujjhi, kaṇhasappo [Pg.41] nivatto. So taṃ disvā, ‘‘imāya mama jīvitaṃ dinna’’nti kāḷakānaṃ tattha nivāpaṃ paṭṭhapesi, abhayaghosanañca ghosāpesi. Tasmā taṃ tato pabhuti kalandakanivāpanti saṅkhyaṃ gataṃ. Kalandakāti kāḷakānaṃ nāmaṃ.

It is said that in the past, a certain king came there to enjoy the park. Intoxicated with liquor, he lay down for a daytime nap and fell asleep. His attendants, thinking, 'The king is asleep,' and being enticed by flowers and fruits, wandered off here and there. Then, drawn by the scent of liquor, a black snake emerged from a hollow tree and approached the king. Seeing this, a tree-deity, thinking, 'I will give the king his life,' came in the guise of a crow and made a sound near his ear. The king awoke, and the black snake retreated. Seeing this, the king thought, 'My life has been given by this one,' and he established a feeding ground for crows there and had a proclamation of safety made. Therefore, from that time on, it came to be known as Kalandakanivāpa. Kalandaka is a name for crows.

Jātibhūmikāti jātibhūmivāsino. Tattha jātibhūmīti jātaṭṭhānaṃ. Taṃ kho panetaṃ neva kosalamahārājādīnaṃ na caṅkībrāhamaṇādīnaṃ na sakkasuyāmasantusitādīnaṃ na asītimahāsāvakādīnaṃ na aññesaṃ sattānaṃ jātaṭṭhānaṃ ‘‘jātibhūmī’’ti vuccati. Yassa pana jātadivase dasasahassilokadhātu ekaddhajamālāvippakiṇṇakusumavāsacuṇṇagandhasugandhā sabbapāliphullamiva nandanavanaṃ virocamānā paduminipaṇṇe udakabindu viya akampittha, jaccandhādīnañca rūpadassanādīni anekāni pāṭihāriyāni pavattiṃsu, tassa sabbaññubodhisattassa jātaṭṭhānasākiyajanapado kapilavatthāhāro, sā ‘‘jātibhūmī’’ti vuccati.

‘Jātibhūmikā’ means those dwelling in the native land. Therein, ‘jātibhūmi’ means the place of birth. Now, the birthplace of the great king of Kosala and others, or of the brahmin Caṅkī and others, or of Sakka, Suyāma, Santusita and others, or of the eighty great disciples, or of any other beings, is not called ‘jātibhūmi.’ Rather, it is the birthplace of the Omniscient Bodhisatta—the Sākiyan country, the district of Kapilavatthu—that is called ‘jātibhūmi.’ For on the day of his birth, the ten-thousandfold world-system, adorned with a single festive banner, scattered with garlands and flowers, fragrant with scented powders and perfumes, and shining like the Nandana Grove in full bloom, trembled like a drop of water on a lotus leaf; and many miracles occurred, such as the blind from birth regaining their sight.

Dhammagarubhāvavaṇṇanā

Exposition of Reverence for the Dhamma

Vassaṃvuṭṭhāti temāsaṃ vassaṃvuṭṭhā pavāritapavāraṇā hutvā. Bhagavā etadavocāti ‘‘kacci, bhikkhave, khamanīya’’ntiādīhi vacanehi āgantukapaṭisanthāraṃ katvā etaṃ, ‘‘ko nu kho, bhikkhave’’tiādivacanamavoca. Te kira bhikkhu, – ‘‘kacci, bhikkhave, khamanīyaṃ kacci yāpanīyaṃ, kaccittha appakilamathena addhānaṃ āgatā, na ca piṇḍakena kilamittha, kuto ca tumhe, bhikkhave, āgacchathā’’ti paṭisanthāravasena pucchitā – ‘‘bhagavā sākiyajanapade kapilavatthāhārato jātibhūmito āgacchāmā’’ti āhaṃsu. Atha bhagavā neva suddhodanamahārājassa, na sakkodanassa, na sukkodanassa, na dhotodanassa, na amitodanassa, na amittāya deviyā, na mahāpajāpatiyā, na sakalassa sākiyamaṇḍalassa ārogyaṃ pucchi. Atha kho attanā ca dasakathāvatthulābhiṃ parañca tattha samādapetāraṃ paṭipattisampannaṃ bhikkhuṃ pucchanto idaṃ – ‘‘ko nu kho, bhikkhave’’tiādivacanaṃ avoca.

Having completed the three-month rains retreat and performed the Pavāraṇā ceremony, the Blessed One, having made a welcoming address to the newly arrived monks with words such as, "I trust, monks, you are well?" spoke this, "Now then, monks..." and so forth. Those monks, when asked in a welcoming manner — "I trust, monks, you are well? I trust you are managing? I trust you have come without much hardship on the journey? I trust you were not wearied by the almsfood? And from where, monks, have you come?" — replied, "Blessed One, we come from the Sākiyan country, from Kapilavatthu, from our birthplace." Then the Blessed One did not ask about the health of King Suddhodana, nor of Sakkodana, nor of Sukkodana, nor of Dhotodana, nor of Amitodana, nor of the Lady Amittā, nor of Mahāpajāpatī, nor of the entire Sākiyan community. Instead, questioning a monk accomplished in practice, one who had himself attained the ten topics of discussion and who inspired others to do the same, he spoke thus: "Now then, monks..." and so forth.

Kasmā [Pg.42] pana bhagavā suddhodanādīnaṃ ārogyaṃ apucchitvā evarūpaṃ bhikkhumeva pucchati? Piyatāya. Buddhānañhi paṭipannakā bhikkhū bhikkhuniyo upāsakā upāsikāyo ca piyā honti manāpā. Kiṃ kāraṇā? Dhammagarutāya. Dhammagaruno hi tathāgatā, so ca nesaṃ dhammagarubhāvo, ‘‘dukkhaṃ kho agāravo viharati, appatisso’’ti (a. ni. 4.21) iminā ajapālanigrodhamūle uppannajjhāsayena veditabbo. Dhammagarutāyeva hi bhagavā mahākassapattherassa abhinikkhamanadivase paccuggamanaṃ karonto tigāvutaṃ maggaṃ agamāsi. Atirekatiyojanasataṃ maggaṃ gantvā gaṅgātīre dhammaṃ desetvā mahākappinaṃ saparisaṃ arahatte patiṭṭhapesi. Ekasmiṃ pacchābhatte pañcacattālīsayojanaṃ maggaṃ gantvā kumbhakārassa nivesane tiyāmarattiṃ dhammakathaṃ katvā pukkusātikulaputtaṃ anāgāmiphale patiṭṭhapesi. Vīsayojanasataṃ gantvā vanavāsisāmaṇerassa anuggahaṃ akāsi. Saṭṭhiyojanamaggaṃ gantvā khadiravaniyattherassa dhammaṃ desesi. Anuruddhatthero pācīnavaṃsadāye nisinno mahāpurisavitakkaṃ vitakketīti ñatvā tattha ākāsena gantvā therassa purato oruyha sādhukāramadāsi. Koṭikaṇṇasoṇattherassa ekagandhakuṭiyaṃ senāsanaṃ paññapāpetvā paccūsakāle dhammadesanaṃ ajjhesitvā sarabhaññapariyosāne sādhukāramadāsi. Tigāvutaṃ maggaṃ gantvā tiṇṇaṃ kulaputtānaṃ vasanaṭṭhāne gosiṅgasālavane sāmaggirasānisaṃsaṃ kathesi. Kassapopi bhagavā – ‘‘anāgāmiphale patiṭṭhito ariyasāvako aya’’nti vissāsaṃ uppādetvā ghaṭikārassa kumbhakārassa nivesanaṃ gantvā sahatthā āmisaṃ gahetvā paribhuñji.

Why then did the Blessed One, without inquiring about the health of Suddhodana and others, ask only about such a monk? Because of affection. For to the Buddhas, monks, nuns, laymen, and laywomen who are committed to the practice are dear and beloved. What is the reason? Because of reverence for the Dhamma. Indeed, the Tathāgatas have reverence for the Dhamma, and their reverence for it can be understood by the thought that arose at the foot of the Ajapāla banyan tree: "It is truly painful for one who lives without reverence and respect." Indeed, out of reverence for the Dhamma, the Blessed One went a distance of three gāvutas to meet the venerable Mahākassapa on the day of his going forth. After traveling over one hundred yojanas, he preached the Dhamma on the banks of the Ganges and established Mahākappina and his retinue in arahantship. On one occasion after the meal, he traveled forty-five yojanas to the potter’s dwelling, where he delivered a Dhamma talk for all three watches of the night, establishing Pukkusāti the clansman in the fruit of non-returning. He traveled one hundred and twenty yojanas to assist the forest-dwelling novice. He went on a sixty-yojana journey to teach the Dhamma to the elder Khadiravaniya. Knowing that the elder Anuruddha was seated in the Eastern Bamboo Grove contemplating the thoughts of a great man, the Blessed One went there through the air, descended before the elder, and gave his approval. He had a lodging with a single fragrant hut prepared for the elder Koṭikaṇṇasoṇa and, at dawn, requested a Dhamma talk, giving his approval at the conclusion of the recitation with its distinctive intonation. He traveled three gāvutas to the Gosiṅga Sāla-tree Grove, the dwelling place of three clansmen, and spoke on the benefits of concord. The Blessed One Kassapa, too, having inspired confidence by declaring, "This noble disciple is established in the fruit of non-returning," went to the dwelling of Ghaṭikāra the potter, took food with his own hands, and ate it.

Amhākaṃyeva bhagavā upakaṭṭhāya vassūpanāyikāya jetavanato bhikkhusaṅghaparivuto cārikaṃ nikkhami. Kosalamahārājaanāthapiṇḍikādayo nivattetuṃ nāsakkhiṃsu. Anāthapiṇḍiko gharaṃ āgantvā domanassappatto nisīdi. Atha naṃ puṇṇā nāma dāsī domanassappattosi sāmīti āha. ‘‘Āma je, satthāraṃ nivattetuṃ nāsakkhiṃ, atha me imaṃ temāsaṃ dhammaṃ vā sotuṃ, yathādhippāyaṃ vā dānaṃ dātuṃ na labhissāmī’’ti cintā uppannāti. Ahampi sāmi satthāraṃ nivattessāmīti. Sace nivattetuṃ sakkosi, bhujissāyeva tvanti. Sā gantvā dasabalassa pādamūle nipajjitvā ‘‘nivattatha bhagavā’’ti āha. Puṇṇe tvaṃ parapaṭibaddhajīvikā kiṃ me karissasīti. Bhagavā [Pg.43] mayhaṃ deyyadhammo natthīti tumhepi jānātha, tumhākaṃ nivattanapaccayā panāhaṃ tīsu saraṇesu pañcasu sīlesu patiṭṭhahissāmīti. Bhagavā sādhu sādhu puṇṇeti sādhukāraṃ katvā nivattetvā jetavanameva paviṭṭho. Ayaṃ kathā pākaṭā ahosi. Seṭṭhi sutvā puṇṇāya kira bhagavā nivattitoti taṃ bhujissaṃ katvā dhītuṭṭhāne ṭhapesi. Sā pabbajjaṃ yācitvā pabbaji, pabbajitvā vipassanaṃ ārabhi. Athassā satthā āraddhavipassakabhāvaṃ ñatvā imaṃ obhāsagāthaṃ vissajjesi –

Our Blessed One, just before the rains retreat, left Jetavana on a journey surrounded by the community of monks. King Kosala, Anāthapiṇḍika, and others were unable to persuade him to turn back. Anāthapiṇḍika returned home and sat down, overcome with sorrow. Then a slave girl named Puṇṇā said to him, "Master, are you overcome with sorrow?" "Indeed, my good woman. I could not persuade the Teacher to stay, and the thought arose in me that for these three months I would not be able to hear the Dhamma or give alms as I wish." "I, too, master, will make the Teacher turn back," she said. "If you can make him turn back, you shall be freed," he replied. She went and lay down at the feet of the Ten-Powered One, saying, "Blessed One, please turn back." "Puṇṇā, you live dependent on others—what can you do for me?" the Blessed One asked. "Venerable Sir, you know that I have no gift to offer. But on account of your turning back, I will become established in the three refuges and the five precepts," she replied. The Blessed One, saying, "Good, good, Puṇṇā!" and giving his approval, turned back and re-entered Jetavana. This story became well-known. The merchant, hearing that Puṇṇā had indeed persuaded the Blessed One to return, freed her and established her in the position of a daughter. She later requested ordination, went forth, and began practicing insight meditation. Knowing that she had begun insight practice, the Teacher then uttered this illuminating verse to her—

‘‘Puṇṇe pūresi saddhammaṃ, cando pannaraso yathā;

Paripuṇṇāya paññāya, dukkhassantaṃ karissasī’’ti. (therīgā. 3);

"Puṇṇā, you fulfill the true Dhamma, like the moon on the fifteenth day; with wisdom fully perfected, you will make an end of suffering."

Gāthāpariyosāne arahattaṃ patvā abhiññātā sāvikā ahosīti. Evaṃ dhammagaruno tathāgatā.

At the conclusion of the verse, she attained arahantship and became a well-known female disciple. Thus are the Tathāgatas reverent towards the Dhamma.

Nandakatthere upaṭṭhānasālāyaṃ dhammaṃ desentepi bhagavā anahātova gantvā tiyāmarattiṃ ṭhitakova dhammakathaṃ sutvā desanāpariyosāne sādhukāramadāsi. Thero āgantvā vanditvā, ‘‘kāya velāya, bhante, āgatatthā’’ti pucchi. Tayā suttante āraddhamatteti. Dukkaraṃ karittha, bhante, buddhasukhumālā tumheti. Sace tvaṃ, nanda, kappaṃ desetuṃ sakkuṇeyyāsi, kappamattampāhaṃ ṭhitakova suṇeyyanti bhagavā avoca. Evaṃ dhammagaruno tathāgatā. Tesaṃ dhammagarutāya paṭipannakā piyā honti, tasmā paṭipannake pucchi. Paṭipannako ca nāma attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, no attahitāya ca paṭipanno no parahitāya ca, attahitāya ca paṭipanno parahitāya cāti catubbidho hoti.

Even while the Elder Nandaka was teaching the Dhamma in the service hall, the Blessed One went there without having bathed and, standing for the entire three watches of the night, listened to the Dhamma talk. At the end of the discourse, he expressed his approval. The Elder approached, paid homage, and asked, 'Venerable sir, at what time did you arrive?' 'Just as you began the discourse.' 'You have done something difficult, venerable sir; you Buddhas are so delicate!' 'If you, Nanda, could teach for an eon, I would stand for an eon just to listen,' the Blessed One said. Thus, the Tathāgatas revere the Dhamma. Because of their reverence for the Dhamma, those who practice are dear to them; therefore, he inquired about practitioners. And a practitioner is of four kinds: one who practices for their own welfare, not for the welfare of others; one who practices for the welfare of others, not for their own welfare; one who practices neither for their own welfare nor for the welfare of others; and one who practices for both their own welfare and the welfare of others.

Tattha yo sayaṃ dasannaṃ kathāvatthūnaṃ lābhī hoti, paraṃ tattha na ovadati na anusāsati āyasmā bākulo viya. Ayaṃ attahitāya paṭipanno nāma no parahitāya paṭipanno, evarūpaṃ bhikkhuṃ bhagavā na pucchati. Kasmā? Na mayhaṃ sāsanassa vaḍḍhipakkhe ṭhitoti.

Therein, one who is himself a recipient of the ten topics of discourse, but does not advise or instruct others in them, like the Venerable Bākula—this one is called a practitioner for his own welfare, not for the welfare of others. The Blessed One does not question such a monk. Why? Because he does not stand on the side of the growth of my dispensation.

Yo pana dasannaṃ kathāvatthūnaṃ alābhī, paraṃ tehi ovadati tena katavattasādiyanatthaṃ upanando sakyaputto viya, ayaṃ parahitāya paṭipanno [Pg.44] nāma no attahitāya, evarūpampi na pucchati. Kasmā? Assa taṇhā mahāpacchi viya appahīnāti.

But one who does not gain the ten topics of discourse, yet advises others with them for the sake of having his own speech accepted—like Upananda the Sakyan—such a one is said to practice for the welfare of others, not for his own. Even such a one he does not question. Why? Because his craving is unabandoned, like a great sack.

Yo attanāpi dasannaṃ kathāvatthūnaṃ alābhī, parampi tehi na ovadati, lāḷudāyī viya, ayaṃ neva attahitāya paṭipanno na parahitāya, evarūpampi na pucchati. Kasmā? Assa anto kilesā pharasuchejjā viya mahantāti.

One who himself does not gain the ten topics of discourse and does not advise others in them, like Lāḷudāyī, is one who practices neither for his own welfare nor for the welfare of others. Even such a one he does not question. Why? Because his inner defilements are great, like trees to be felled by an axe.

Yo pana sayaṃ dasannaṃ kathāvatthūnaṃ lābhī, parampi tehi ovadati, ayaṃ attahitāya ceva parahitāya ca paṭipanno nāma sāriputtamoggallānamahākassapādayo asītimahātherā viya, evarūpaṃ bhikkhuṃ pucchati. Kasmā? Mayhaṃ sāsanassa vuḍḍhipakkhe ṭhitoti. Idhāpi evarūpameva pucchanto – ‘‘ko nu kho, bhikkhave’’tiādimāha.

But one who is himself a recipient of the ten topics of discourse and advises others in them is a practitioner for both his own welfare and the welfare of others, like Sāriputta, Moggallāna, Mahākassapa, and the eighty great elders. He questions such a monk. Why? Because he stands on the side of the growth of my dispensation. Here too, questioning just such a one, he said: 'Who now, O monks…' and so on.

Evaṃ bhagavatā puṭṭhānaṃ pana tesaṃ bhikkhūnaṃ bhagavā attano jātibhūmiyaṃ ubhayahitāya paṭipannaṃ dasakathāvatthulābhiṃ bhikkhuṃ pucchati, ko nu kho tattha evarūpoti na aññamaññaṃ cintanā vā samantanā vā ahosi. Kasmā? Āyasmā hi mantāṇiputto tasmiṃ janapade ākāsamajjhe ṭhito cando viya sūriyo viya ca pākaṭo paññāto. Tasmā te bhikkhū meghasaddaṃ sutvā ekajjhaṃ sannipatitamoraghaṭā viya ghanasajjhāyaṃ kātuṃ, āraddhabhikkhū viya ca attano ācariyaṃ puṇṇattheraṃ bhagavato ārocentā therassa ca guṇaṃ bhāsituṃ appahontehi mukhehi ekappahāreneva puṇṇo nāma, bhante, āyasmātiādimāhaṃsu. Tattha puṇṇoti tassa therassa nāmaṃ. Mantāṇiyā pana so putto, tasmā mantāṇiputtoti vuccati. Sambhāvitoti guṇasambhāvanāya sambhāvito.

Thus, when questioned by the Blessed One, those monks did not think or reflect among themselves, 'Who among us is such a one?' Why? Because the Venerable Mantāṇiputta was as manifest and renowned in that region as the moon or the sun in the middle of the sky. Therefore, those monks, like a flock of peacocks that has gathered together upon hearing the sound of a cloud, informed the Blessed One about their teacher, the Elder Puṇṇa. With mouths unable to do justice to the elder’s virtues, they said with a single voice, 'Venerable sir, the Venerable Puṇṇa…' and so on. Therein, 'Puṇṇa' was that elder’s name. He was the son of Mantāṇī, hence he is called Mantāṇiputta. 'Esteemed' means esteemed on account of his virtues.

Appicchatādivaṇṇanā

Exposition of Fewness of Wishes and So On

Appicchoti icchāvirahito niiccho nittaṇho. Ettha hi byañjanaṃ sāvasesaṃ viya, attho pana niravaseso. Na hi tassa anto aṇumattāpi pāpikā icchā nāma atthi. Khīṇāsavo hesa sabbaso pahīnataṇho. Apicettha atricchatā pāpicchatā mahicchatā appicchatāti ayaṃ bhedo veditabbo.

One of few wishes means one devoid of desire, without desire, without craving. Here, the expression may seem to imply something remaining, but the meaning is without remainder. For in him, there is not even the slightest evil desire. He is an arahant, one whose craving is utterly abandoned. Moreover, here, one should understand this distinction: excessive desire, evil desire, great desire, and fewness of wishes.

Tattha [Pg.45] sakalābhe atittassa paralābhe patthanā atricchatā nāma. Tāya samannāgatassa ekabhājena pakkapūvopi attano patte patito na supakko viya khuddako viya ca khāyati. Sveva parassa patte pakkhitto supakko viya mahanto viya ca khāyati. Asantaguṇasambhāvanatā pana paṭiggahaṇe ca amattaññutā pāpicchatā nāma, sā, ‘‘idhekacco assaddho samāno saddhoti maṃ jano jānātū’’tiādinā nayena abhidhamme āgatāyeva, tāya samannāgato puggalo kohaññe patiṭṭhāti. Santaguṇasambhāvanā pana paṭiggahaṇe ca amattaññutā mahicchatā nāma. Sāpi, ‘‘idhekacco saddho samāno saddhoti maṃ jano jānātūti icchati, sīlavā samāno sīlavāti maṃ jano jānātū’’ti (vibha. 851) iminā nayena āgatāyeva, tāya samannāgato puggalo dussantappayo hoti, vijātamātāpissa cittaṃ gahetuṃ na sakkoti. Tenetaṃ vuccati –

Among these, being unsatisfied with one's own gains and desiring the gains of others is called "excessive desire." For one possessed of this, even a cake cooked in one's own bowl appears as if undercooked and small. That very same cake, if placed in another’s bowl, appears as if well-cooked and large. Furthermore, the displaying of non-existent qualities and immoderation in receiving are called "evil desire." This is indeed found in the Abhidhamma in the manner beginning with: "Here, a certain person, being faithless, desires, 'Let people know me as faithful,'" and so on. A person possessed of this is established in deceit. Furthermore, the displaying of existent qualities and immoderation in receiving are called "great desire." This too is indeed found in the manner: "Here, a certain person, being faithful, desires, 'Let people know me as faithful'; being virtuous, desires, 'Let people know me as virtuous,'" and so on. A person possessed of this is difficult to satisfy; even his own mother who gave him birth is unable to grasp his mind. Therefore, it is said:

‘‘Aggikkhandho samuddo ca, mahiccho cāpi puggalo;

Sakaṭena paccayaṃ detu, tayopete atappayā’’ti.

“A mass of fire, the ocean, and a person with great desire; even if one gives them requisites by the cartload, these three are unsatisfiable.”

Santaguṇanigūhanatā pana paṭiggahaṇe ca mattaññutā appicchatā nāma, tāya samannāgato puggalo attani vijjamānampi guṇaṃ paṭicchādetukāmatāya, ‘‘saddho samāno saddhoti maṃ jano jānātūti na icchati. Sīlavā, pavivitto, bahussuto, āraddhavīriyo, samādhisampanno, paññavā, khīṇāsavo samāno khīṇāsavoti maṃ jano jānātū’’ti na icchati, seyyathāpi majjhantikatthero.

Furthermore, concealing one's existent qualities and moderation in receiving are called "fewness of wishes." A person endowed with this, out of a desire to conceal even the qualities existing in himself, being faithful, does not wish, "Let people know me as faithful." Being virtuous, secluded, learned, energetic, accomplished in concentration, wise, and an arahant, he does not wish, "Let people know me as an arahant." This is like the Elder Majjhantika.

Thero kira mahākhīṇāsavo ahosi, pattacīvaraṃ panassa pādamattameva agghati, so asokassa dhammarañño vihāramahadivase saṅghatthero ahosi. Athassa atilūkhabhāvaṃ disvā manussā, ‘‘bhante, thokaṃ bahi hothā’’ti āhaṃsu. Thero, ‘‘mādise khīṇāsave rañño saṅgahaṃ akaronte añño ko karissatī’’ti pathaviyaṃ nimujjitvā saṅghattherassa ukkhittapiṇḍaṃ gaṇhantoyeva ummujji. Evaṃ khīṇāsavo samāno, ‘‘khīṇāsavoti maṃ jano jānātū’’ti na icchati. Evaṃ appiccho pana bhikkhu anuppannaṃ lābhaṃ uppādeti, uppannaṃ lābhaṃ thāvaraṃ karoti, dāyakānaṃ [Pg.46] cittaṃ ārādheti, yathā yathā hi so attano appicchatāya appaṃ gaṇhāti, tathā tathā tassa vatte pasannā manussā bahū denti.

It is said that the Elder was a great arahant. His bowl and robes, however, were worth only a quarter. On the great festival day of the monastery of Asoka, the King of Dhamma, he was the senior monk of the Sangha. Seeing his extremely austere state, people said, "Venerable sir, please stay a little apart." The Elder, thinking, "If one like me, an arahant, does not accept the king’s patronage, who else will?" submerged into the ground and emerged just as he was taking the almsfood offered to the senior monk. Thus, though an arahant, he did not wish, "Let people know me as an arahant." Such a bhikkhu with few wishes, however, generates unarisen gains, makes arisen gains stable, and pleases the minds of the donors. For the more he takes little due to his fewness of wishes, the more people, pleased with his conduct, give abundantly.

Aparopi catubbidho appiccho – paccayaappiccho dhutaṅgaappiccho pariyattiappiccho adhigamaappicchoti. Tattha catūsu paccayesu appiccho paccayaappiccho nāma, so dāyakassa vasaṃ jānāti, deyyadhammassa vasaṃ jānāti, attano thāmaṃ jānāti. Yadi hi deyyadhammo bahu hoti, dāyako appaṃ dātukāmo, dāyakassa vasena appaṃ gaṇhāti. Deyyadhammo appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appaṃ gaṇhāti. Deyyadhammopi bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇeneva gaṇhāti.

There is also another fourfold classification of one with few wishes: one with few wishes regarding requisites, one with few wishes regarding the ascetic practices, one with few wishes regarding learning, and one with few wishes regarding attainment. Here, one with few wishes regarding the four requisites is called one with few wishes regarding requisites. He understands the donor’s inclination, understands the nature of the gift, and understands his own capacity. If the gift is abundant but the donor wishes to give little, he takes little out of consideration for the donor. If the gift is meager but the donor wishes to give much, he takes little out of consideration for the gift. If both the gift is abundant and the donor wishes to give much, knowing his own capacity, he takes only the appropriate amount.

Dhutaṅgasamādānassa attani atthibhāvaṃ najānāpetukāmo dhutaṅgaappiccho nāma. Tassa vibhāvanatthaṃ imāni vatthūni – sosānikamahāsumanatthero kira saṭṭhi vassāni susāne vasi, añño ekabhikkhupi na aññāsi, tenevāha –

One who does not wish to make known his own undertaking of the ascetic practices is called one with few wishes regarding ascetic practices. To illustrate this, here are these stories: The Elder Sosānika Mahāsumana, it is said, lived in a charnel ground for sixty years, and not even one other monk knew of it. Hence it is said:

‘‘Susāne saṭṭhi vassāni, abbokiṇṇaṃ vasāmahaṃ;

Dutiyo maṃ na jāneyya, aho sosānikuttamo’’ti.

“For sixty years in the charnel ground, I dwelt without interruption; let no second person know of me, ah, foremost of charnel-ground dwellers!”

Cetiyapabbate dvebhātiyattherā vasiṃsu. Tesu kaniṭṭho upaṭṭhākena pesitā ucchukhaṇḍikā gahetvā jeṭṭhassa santikaṃ agamāsi. Paribhogaṃ, bhante, karothāti. Therassa ca bhattakiccaṃ katvā mukhaṃ vikkhālanakālo ahosi. So alaṃ, āvusoti āha. Kacci, bhante, ekāsanikatthāti. Āharāvuso, ucchukhaṇḍikāti paññāsa vassāni ekāsaniko samānopi dhutaṅgaṃ nigūhamāno paribhogaṃ katvā mukhaṃ vikkhāletvā puna dhutaṅgaṃ adhiṭṭhāya gato.

At Cetiyapabbata, two brother elders lived. Among them, the younger, having taken a piece of sugarcane sent by an attendant, went to the elder, saying, "Venerable sir, please partake of this." It was the elder's time to rinse his mouth after having completed his meal. He said, "Enough, friend." "Venerable sir, are you perhaps one who observes the one-session practice?" "Bring the piece of sugarcane, friend." Though he had been observing the one-session practice for fifty years, concealing his ascetic practice, he partook of it, rinsed his mouth, and then, reaffirming his ascetic practice, departed.

Yo pana sāketakatissatthero viya bahussutabhāvaṃ jānāpetuṃ na icchati, ayaṃ pariyattiappiccho nāma. Thero kira khaṇo natthīti uddesaparipucchāsu okāsaṃ akaronto maraṇakkhayaṃ, bhante, labhissathāti codito gaṇaṃ vissajjetvā kaṇikāravālikasamuddavihāraṃ gato. Tattha antovassaṃ theranavamajjhimānaṃ upakāro hutvā [Pg.47] mahāpavāraṇāya uposathadivase dhammakathāya janataṃ khobhetvā gato.

One who, like the Elder Tissa of Sāketa, does not wish to make known his extensive learning, is called one with few wishes regarding learning. The Elder, it is said, not making an opportunity for recitation and questioning sessions, saying, "There is no time," was urged, "Venerable sir, you will face the end of your life!" He then dismissed the group and went to the Kaṇikāravālika monastery by the sea. There, during the rainy season, he was of assistance to the senior, new, and middle monks. On the Uposatha day of the great Pavāraṇā, after stirring the assembly with a Dhamma talk, he departed.

Yo pana sotāpannādīsu aññataro hutvā sotāpannādibhāvaṃ jānāpetuṃ na icchati, ayaṃ adhigamaappiccho nāma, tayo kulaputtā viya ghaṭikārakumbhakāro viya ca.

One who, having become any one of the stream-enterers and so on, does not wish to make known their state of being a stream-enterer and so on, is called one with few wishes regarding attainment, like the three sons of good family and like the potter Ghaṭikāra.

Āyasmā pana puṇṇo atricchataṃ pāpicchataṃ mahicchatañca pahāya sabbaso icchāpaṭipakkhabhūtāya alobhasaṅkhātāya parisuddhāya appicchatāya samannāgatattā appiccho nāma ahosi. Bhikkhūnampi, ‘‘āvuso, atricchatā pāpicchatā mahicchatāti ime dhammā pahātabbā’’ti tesu ādīnavaṃ dassetvā evarūpaṃ appicchataṃ samādāya vattitabbanti appicchakathaṃ kathesi. Tena vuttaṃ ‘‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā’’ti.

But the Venerable Puṇṇa, having abandoned excessive desire, evil desire, and great desire, was endowed with pure fewness of wishes, which is known as non-greed and is the very antithesis of desire. Therefore, he was known as "one of few wishes." To the monks, he taught the discourse on fewness of wishes, saying, "Friends, these qualities—excessive desire, evil desire, and great desire—should be abandoned." After pointing out the dangers in them, he instructed them to undertake and maintain such fewness of wishes. Thus it is said: "He himself had few wishes and was a speaker of the discourse on fewness of wishes to the monks."

Dvādasavidhasantosavaṇṇanā

The Twelvefold Description of Contentment

Idāni attanā ca santuṭṭhotiādīsu visesatthameva dīpayissāma. Yojanā pana vuttanayeneva veditabbā. Santuṭṭhoti itarītarapaccayasantosena samannāgato. So panesa santoso dvādasavidho hoti. Seyyathidaṃ, cīvare yathālābhasantoso yathābalasantoso yathasāruppasantosoti tividho, evaṃ piṇḍapātādīsu. Tassāyaṃ pabhedasaṃvaṇṇanā.

Now we shall explain the specific meaning in the phrases beginning with “and being content in himself” and so on. The construction, however, should be understood in the way previously stated. “Being content” means possessing satisfaction with whatever requisites. And that contentment is of twelve kinds, namely: With regard to robes, there are three kinds of contentment: contentment with what is obtained, contentment according to one’s ability, and contentment with what is suitable. Similarly, with regard to alms-food and so on. This is the detailed description of its distinctions.

Idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā. So teneva yāpeti aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa cīvare yathālābhasantoso. Atha yo pakatidubbalo vā hoti ābādhajarābhibhūto vā, garucīvaraṃ pārupanto kilamati, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti, ayamassa cīvare yathābalasantoso. Aparo paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ bahūni vā pana cīvarāni labhitvā idaṃ therānaṃ cirapabbajitānaṃ idaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ idaṃ appalābhānaṃ hotūti datvā tesaṃ purāṇacīvaraṃ vā [Pg.48] saṅkārakūṭādito vā nantakāni uccinitvā tehi saṅghāṭiṃ katvā dhārentopi santuṭṭhova hoti, ayamassa cīvare yathāsāruppasantoso.

Here, a bhikkhu obtains a robe, whether beautiful or not. He subsists on that alone and does not long for another; even if he obtains one, he does not accept it. This is his contentment with robes according to what is obtained. Then, if one is naturally weak or overcome by illness and old age, and struggles when wearing a heavy robe, such a bhikkhu, after exchanging it with a like-minded bhikkhu for a lighter one and subsisting on it, remains content. This is his contentment with robes according to his ability. Another, obtaining excellent requisites, may receive an expensive robe such as one of silk, or even many robes. He thinks, “This is suitable for the elders who have been long ordained, this for the learned, this for the sick, this for those who receive little,” and gives them away. Then, taking their old robes or scraps of cloth from a rubbish heap, piecing them together to make an outer robe and wearing it, he remains content. This is his contentment with robes according to what is suitable.

Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa piṇḍapāte yathālābhasantoso. Yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā piṇḍapātaṃ labhati, yenassa paribhuttena aphāsu hoti, so sabhāgassa bhikkhuno taṃ datvā tassa hatthato sappāyabhojanaṃ bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa piṇḍapāte yathābalasantoso. Aparo bahuṃ paṇītaṃ piṇḍapātaṃ labhati, so taṃ cīvaraṃ viya cirapabbajitabahussutaappalābhigilānānaṃ datvā tesaṃ vā sesakaṃ piṇḍāya vā caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti, ayamassa piṇḍapāte yathāsāruppasantoso.

Here, a bhikkhu receives alms-food, whether coarse or fine. He subsists on that alone, does not long for another, and even if he obtains more, he does not accept it. This is his contentment with alms-food according to what is obtained. If, however, he receives alms-food that is contrary to his constitution or harmful to his health, and consuming it causes him discomfort, he may give it to a like-minded bhikkhu and eat suitable food from that bhikkhu’s hand. Even while practicing the ascetic's duties, he remains content. This is his contentment with alms-food according to his ability. Another may receive much fine alms-food. He gives it away, just like a robe, to those long ordained, learned, those with few gains, and the sick. He remains content eating their leftovers, or by going on alms-round and eating mixed food. This is his contentment with alms-food according to what is suitable.

Idha pana bhikkhu senāsanaṃ labhati manāpaṃ vā amanāpaṃ vā, so tena neva somanassaṃ na paṭighaṃ uppādeti, antamaso tiṇasanthārakenāpi yathāladdheneva tussati, ayamassa senāsane yathālābhasantoso. Yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasantopi santuṭṭhova hoti, ayamassa senāsane yathābalasantoso. Aparo mahāpuñño leṇamaṇḍapakūṭāgārādīni bahūni paṇītasenāsanāni labhati, so tāni cīvarādīni viya cirapabbajitabahussutaappalābhigilānānaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti, ayamassa senāsane yathāsāruppasantoso. Yopi, ‘‘uttamasenāsanaṃ nāma pamādaṭṭhānaṃ, tattha nisinnassa thinamiddhaṃ okkamati, niddābhibhūtassa puna paṭibujjhato pāpavitakkā pātubhavantī’’ti paṭisañcikkhitvā tādisaṃ senāsanaṃ pattampi na sampaṭicchati, so taṃ paṭikkhipitvā abbhokāsarukkhamūlādīsu vasantopi santuṭṭhova hoti, ayampissa senāsane yathāsāruppasantoso.

Here, a bhikkhu obtains lodging, whether pleasant or unpleasant. He does not give rise to either joy or aversion because of it. Even if he has only a grass mat, he is content with what he has received. This is his contentment with lodging according to what is obtained. If, however, he obtains lodging that is contrary to his nature or harmful to his health, where staying causes him discomfort, he gives it to a like-minded bhikkhu and remains content while staying in suitable lodging belonging to that bhikkhu. This is his contentment with lodging according to his ability. Another, greatly meritorious, obtains many excellent lodgings such as caves, pavilions, and gabled buildings. He gives them away, just like robes and so on, to those long ordained, learned, those with few gains, and the sick, and remains content wherever he stays. This is his contentment with lodging according to what is suitable. Yet another, reflecting, “The best lodging is a place of heedlessness. Sitting there, sloth and torpor invade, and when overcome by sleep, evil thoughts arise upon waking,” does not accept such lodging even if obtained. Rejecting it, he remains content while dwelling in the open air, at the foot of a tree, or the like. This too is his contentment with lodging according to what is suitable.

Idha pana bhikkhu bhesajjaṃ labhati lūkhaṃ vā paṇītaṃ vā, so yaṃ labhati, teneva santussati, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa gilānapaccaye yathālābhasantoso. Yo pana telena atthiko phāṇitaṃ [Pg.49] labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telaṃ gahetvā aññadeva vā pariyesitvā tehi bhesajjaṃ karontopi santuṭṭhova hoti, ayamassa gilānapaccaye yathābalasantoso. Aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati, so taṃ cīvaraṃ viya cirapabbajitabahussutaappalābhigilānānaṃ datvā tesaṃ ābhatakena yena kenaci yāpentopi santuṭṭhova hoti. Yo pana ekasmiṃ bhājane muttaharītakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ, ‘‘gaṇha, bhante, yadicchasī’’ti vuccamāno sacassa tesu aññatarenapi rogo vūpasammati, atha muttaharītakaṃ nāma buddhādīhi vaṇṇitanti catumadhuraṃ paṭikkhipitvā muttaharītakeneva bhesajjaṃ karonto paramasantuṭṭhova hoti, ayamassa gilānapaccaye yathāsāruppasantoso.

Here, a bhikkhu obtains medicine, whether coarse or fine. Whatever he obtains, he is content with that and does not long for anything else. Even when obtaining more, he does not accept it. This is his contentment with medicinal requisites according to what is obtained. If, however, one who needs oil obtains molasses, he gives it to a fellow bhikkhu and takes oil from his hand, or having sought something else, he remains content even while preparing medicine with those items. This is his contentment with medicinal requisites according to his ability. Another, of great merit, obtains much fine medicine such as oil, honey, and molasses. He gives it away, just as he would a robe, to those long ordained, the learned, those with few gains, and the sick. Even while subsisting on whatever is brought by them, he remains content. If someone places myrobalan steeped in cow's urine in one bowl and the four sweets in another, and when told, “Take, venerable sir, whatever you wish,” even if his illness could be allayed by either of them, yet knowing that myrobalan steeped in cow's urine is praised by the Buddhas and others, he rejects the four sweets and prepares medicine only with the myrobalan, becoming supremely content. This is his contentment with medicinal requisites according to what is suitable.

Imesaṃ pana paccekaṃ paccayesu tiṇṇaṃ tiṇṇaṃ santosānaṃ yathāsāruppasantosova aggo. Āyasmā puṇṇo ekekasmiṃ paccaye imehi tīhi santosehi santuṭṭho ahosi. Santuṭṭhikathañcāti bhikkhūnampi ca imaṃ santuṭṭhikathaṃ kattāva ahosi.

Among these three kinds of contentment for each requisite, contentment according to what is suitable is the foremost. The Venerable Puṇṇa was content with each requisite by these three kinds of contentment. And he was also one who spoke this talk on contentment to the bhikkhus.

Tividhapavivekavaṇṇanā

Exposition of the Three Kinds of Seclusion

Pavivittoti kāyapaviveko cittapaviveko upadhipavivekoti imehi tīhi pavivekehi samannāgato. Tattha eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko caṅkamamadhiṭṭhāti, eko carati, eko viharatīti ayaṃ kāyapaviveko nāma. Aṭṭha samāpattiyo pana cittapaviveko nāma. Nibbānaṃ upadhipaviveko nāma. Vuttampi hetaṃ – ‘‘kāyapaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ. Cittapaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ. Upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatāna’’nti (mahāni. 57). Pavivekakathanti bhikkhūnampi ca imaṃ pavivekakathaṃ kattā.

“Secluded” means endowed with three kinds of seclusion: bodily seclusion, mental seclusion, and seclusion from the substrata of existence. Herein, one goes alone, stands alone, sits alone, prepares his lodging alone, enters the village for alms alone, returns alone, undertakes walking meditation alone, walks alone, and dwells alone—this is called bodily seclusion. The eight attainments are called mental seclusion. Nibbāna is called seclusion from the substrata of existence. For this has been said: “Bodily seclusion is for those whose bodies are set on seclusion, who delight in renunciation. Mental seclusion is for those whose minds are purified and have attained supreme purification. Seclusion from the substrata of existence is for those persons who are free from the substrata of existence and have gone to the unconditioned” (Mahāni. 57). And he was also one who spoke this talk on seclusion to the bhikkhus.

Pañcavidhasaṃsaggavaṇṇanā

Exposition of the Five Kinds of Association

Asaṃsaṭṭhoti [Pg.50] pañcavidhena saṃsaggena virahito. Savanasaṃsaggo dassanasaṃsaggo samullapanasaṃsaggo sambhogasaṃsaggo kāyasaṃsaggoti pañcavidho saṃsaggo. Tesu idha bhikkhu suṇāti, ‘‘asukasmiṃ gāme vā nigame vā itthī vā kumārikā vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’’ti. So taṃ sutvā saṃsīdati visīdati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ anāvikatvā hīnāyāvattatīti evaṃ parehi vā kathīyamānaṃ rūpādisampattiṃ attanā vā hasitalapitagītasaddaṃ suṇantassa sotaviññāṇavīthivasena uppanno rāgo savanasaṃsaggo nāma. So anitthigandhapaccekabodhisattassa ca pañcaggaḷaleṇavāsītissadaharassa ca vasena veditabbo –

“Unassociated” means devoid of the five kinds of association. The five kinds of association are: association through hearing, association through seeing, association through conversation, association through sharing of requisites, and association through physical contact. Among these, here a bhikkhu hears, “In such and such a village or town, there is a woman or a maiden who is beautiful, lovely, pleasing, endowed with the highest beauty and grace.” Upon hearing this, he becomes disheartened, dejected, and is unable to maintain the holy life; without disclosing his weakness in training, he reverts to a lower state. Thus, the lust that arises through the process of ear-consciousness when others describe the excellence of form and so on, or when he himself hears the sound of laughter, chatter, or singing, is called association through hearing. This should be understood by way of the examples of the Paccekabuddha Anitthigandha and the young Tissa who dwelt in the Cave of the Five Bolts.

Daharo kira ākāsena gacchanto girigāmavāsikammāradhītāya pañcahi kumārīhi saddhiṃ padumasaraṃ gantvā nhatvā padumāni ca pilandhitvā madhurassarena gāyantiyā saddaṃ sutvā kāmarāgena viddho visesā parihāyitvā anayabyasanaṃ pāpuṇi. Idha bhikkhu na heva kho suṇāti, apica kho sāmaṃ passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ. So taṃ disvā saṃsīdati visīdati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ anāvikatvā hīnāyāvattatīti evaṃ visabhāgarūpaṃ olokentassa pana cakkhuviññāṇavīthivasena uppannarāgo dassanasaṃsaggo nāma. So evaṃ veditabbo –

It is said that a young man, while travelling through the sky, heard the sound of a blacksmith's daughter from a mountain village singing in a sweet voice. She, along with five maidens, had gone to a lotus pond, bathed, and adorned herself with lotuses. Pierced by sensual lust, he lost his special qualities and met with ruin. Here, a monk does not hear, but rather sees for himself a woman or a maiden who is beautiful, lovely, pleasing, and endowed with the highest excellence of beauty. Upon seeing her, he sinks down, despairs, and is unable to maintain the holy life. Without disclosing his weakness in the training, he reverts to a lower state. Thus, for one who looks upon a dissimilar form, the lust that arises through the process of eye-consciousness is called 'association through seeing.' This should be understood as follows:

Eko kira daharo kāladīghavāpidvāravihāraṃ uddesatthāya gato. Ācariyo tassa antarāyaṃ disvā okāsaṃ na karoti. So punappunnaṃ anubandhati. Ācariyo sace antogāme na carissasi. Dassāmi te uddesanti āha. So sādhūti sampaṭicchitvā uddese niṭṭhite ācariyaṃ vanditvā gacchanto ācariyo me imasmiṃ gāme carituṃ na deti, kiṃ nu kho kāraṇanti cīvaraṃ pārupitvā gāmaṃ pāvisi, ekā kuladhītā pītakavatthaṃ nivāsetvā gehe ṭhitā daharaṃ disvā sañjātarāgā uḷuṅkena yāguṃ āharitvā tassa patte pakkhipitvā nivattitvā mañcake nipajji. Atha naṃ mātāpitaro [Pg.51] kiṃ ammāti pucchiṃsu, dvārena gataṃ daharaṃ labhamānā jīvissāmi, alabhamānā marissāmīti. Mātāpitaro vegena gantvā gāmadvāre daharaṃ patvā vanditvā, ‘‘nivattatha, bhante, bhikkhaṃ gaṇhāhī’’ti āhaṃsu. Daharo alaṃ gacchāmīti. Te, ‘‘idaṃ nāma, bhante, kāraṇa’’nti yācitvā – ‘‘amhākaṃ, bhante, gehe ettakaṃ nāma dhanaṃ atthi, ekāyeva no dhītā, tvaṃ no jeṭṭhaputtaṭṭhāne ṭhassasi, sukhena sakkā jīvitu’’nti āhaṃsu. Daharo, ‘‘na mayhaṃ iminā palibodhena attho’’ti anādiyitvāva pakkanto.

It is said that a young man went to the Kāladīghavāpidvāra Monastery for instruction. The teacher, seeing a danger for him, did not give him an opportunity. The young man kept following him repeatedly. The teacher said, "If you do not go into the village, I will give you instruction." The young man agreed. After the instruction was completed, he paid respects to the teacher and left, thinking, "My teacher does not allow me to go into this village—what could be the reason?" He wrapped himself in his robe and entered the village. A young woman from a good family, dressed in a yellow cloth, stood in her house. Seeing the young man, she became filled with lust, brought rice gruel in a ladle, placed it in his bowl, and then turned back and lay down on her bed. Then her parents asked, "What is it, dear?" She replied, "If I obtain the young man who went by the door, I will live; if I do not obtain him, I will die." The parents hurried to the village gate, met the young man, paid respects, and said, "Please return, venerable sir, and accept alms-food." The young man said, "Enough, I am going." They pleaded, "This is the reason, venerable sir," and requested, "In our house, we have so much wealth, and we have only one daughter. You will be in the place of our eldest son, and it is possible to live in comfort." The young man, replying, "I have no need for this hindrance," departed without paying them any heed.

Mātāpitaro gantvā, ‘‘amma, nāsakkhimhā daharaṃ nivattetuṃ, yaṃ aññaṃ sāmikaṃ icchasi, taṃ labhissasi, uṭṭhehi khāda ca piva cā’’ti āhaṃsu. Sā anicchantī sattāhaṃ nirāhārā hutvā kālamakāsi. Mātāpitaro tassā sarīrakiccaṃ katvā taṃ pītakavatthaṃ dhuravihāre bhikkhusaṅghassa adaṃsu, bhikkhū vatthaṃ khaṇḍākhaṇḍaṃ katvā bhājayiṃsu. Eko mahallako attano koṭṭhāsaṃ gahetvā kalyāṇīvihāraṃ āgato. Sopi daharo cetiyaṃ vandissāmīti tattheva gantvā divāṭṭhāne nisīdi. Mahallako taṃ vatthakhaṇḍaṃ gahetvā, ‘‘iminā me parissāvanaṃ vicārethā’’ti daharaṃ avoca. Daharo mahāthera ‘‘kuhiṃ laddha’’nti āha. So sabbaṃ pavattiṃ kathesi. So taṃ sutvāva, ‘‘evarūpāya nāma saddhiṃ saṃvāsaṃ nālattha’’nti rāgagginā daḍḍho tattheva kālamakāsi.

The parents returned and said, "Dear, we were not able to bring the young man back. Whatever other husband you desire, you shall have him. Get up, eat and drink." Unwilling, she went without food for seven days and died. The parents performed her funeral rites and offered that yellow cloth to the Sangha of monks at Dhuravihāra. The monks cut the cloth into pieces and distributed it. An elder took his portion and went to Kalyāṇīvihāra. That young man also went there to pay homage at the cetiya and sat in the day-quarters. The elder took the piece of cloth and said to the young man, "Please make a water-strainer for me with this." The young man asked the great elder, "Where was this obtained?" The great elder recounted the whole story. Upon hearing it, the young man, burned by the fire of lust, thought, "Alas, that I did not get to live together with such a woman!" and died on the spot.

Aññamaññaṃ ālāpasallāpavasena uppannarāgo pana samullapanasaṃsaggo nāma. Bhikkhuno bhikkhuniyā santakaṃ, bhikkhuniyā vā bhikkhussa santakaṃ gahetvā paribhogakaraṇavasena uppannarāgo sambhogasaṃsaggo nāma. So evaṃ veditabbo – maricavaṭṭivihāramahe kira bhikkhūnaṃ satasahassaṃ bhikkhunīnaṃ navutisahassāni eva ahesuṃ. Eko sāmaṇero uṇhayāguṃ gahetvā gacchanto sakiṃ cīvarakaṇṇe ṭhapesi, sakiṃ bhūmiyaṃ. Ekā sāmaṇerī disvā ettha pattaṃ ṭhapetvā yāhīti thālakaṃ adāsi. Te aparabhāge ekasmiṃ bhaye uppanne parasamuddaṃ agamaṃsu. Tesu bhikkhunī puretaraṃ agamāsi. Sā, ‘‘eko kira sīhaḷabhikkhu āgato’’ti sutvā therassa santikaṃ gantvā paṭisanthāraṃ katvā nisinnā, – ‘‘bhante, maricavaṭṭivihāramahakāle tumhe kativassā’’ti pucchi. Tadāhaṃ sattavassikasāmaṇero. Tvaṃ pana kativassāti? Ahaṃ sattavassikasāmaṇerīyeva ekassa [Pg.52] sāmaṇerassa uṇhayāguṃ gahetvā gacchantassa pattaṭhapanatthaṃ thālakamadāsinti. Thero, ‘‘ahaṃ so’’ti vatvā thālakaṃ nīharitvā dassesi. Te ettakeneva saṃsaggena brahmacariyaṃ sandhāretuṃ asakkontā dvepi saṭṭhivassakāle vibbhamiṃsu.

Lust that has arisen by way of mutual talk and conversation is called 'association through conversation.' Lust that has arisen by way of a monk taking and using something belonging to a nun, or a nun taking and using something belonging to a monk, is called 'association through shared use.' This should be understood as follows: It is said that at the great festival of the Maricavaṭṭi Monastery, there were one hundred thousand monks and ninety thousand nuns. A certain novice monk, while carrying hot gruel, would sometimes place his bowl on the corner of his robe and sometimes on the ground. A novice nun, seeing this, gave him a dish, saying, 'Place your bowl here and go.' Later, when a certain danger arose, they went across the ocean. Of the two, the nun went first. Hearing, 'It seems a Sinhalese monk has arrived,' she went to the elder, made a friendly greeting, sat down, and asked, 'Venerable sir, at the time of the great festival of the Maricavaṭṭi Monastery, how old were you?' 'At that time, I was a seven-year-old novice. And how old were you?' 'I was also a seven-year-old novice. I gave a dish to a novice who was carrying hot gruel, for the purpose of setting down his bowl.' The elder, saying, 'I am he,' brought out the dish and showed it to her. Unable to maintain their holy life with just that much association, both of them, at the age of sixty, disrobed.

Hatthagāhādivasena pana uppannarāgo kāyasaṃsaggo nāma. Tatridaṃ vatthu – mahācetiyaṅgaṇe kira daharabhikkhū sajjhāyaṃ gaṇhanti. Tesaṃ piṭṭhipasse daharabhikkhuniyo dhammaṃ suṇanti. Tatreko daharo hatthaṃ pasārento ekissā daharabhikkhuniyā kāyaṃ chupi. Sā taṃ hatthaṃ gahetvā attano urasmiṃ ṭhapesi, ettakena saṃsaggena dvepi vibbhamitvā gihibhāvaṃ pattā.

Lust that has arisen by way of such things as grasping the hand is called 'bodily association.' Herein is a story: It is said that in the courtyard of the Great Cetiya, young monks were undertaking recitation. Behind them, young nuns were listening to the Dhamma. There, one young monk, stretching out his hand, touched the body of a young nun. She took that hand and placed it on her breast. With just that much association, both disrobed and attained the lay state.

Gāhagāhakādivaṇṇanā

Exposition on the Grasped, the Grasper, and so forth

Imesu pana pañcasu saṃsaggesu bhikkhuno bhikkhūhi saddhiṃ savanadassanasamullapanasambhogakāyaparāmāsā niccampi hontiyeva, bhikkhunīhi saddhiṃ ṭhapetvā kāyasaṃsaggaṃ sesā kālena kālaṃ honti; tathā upāsakaupāsikāhi saddhiṃ sabbepi kālena kālaṃ honti. Tesu hi kilesuppattito cittaṃ rakkhitabbaṃ. Eko hi bhikkhu gāhagāhako hoti, eko gāhamuttako, eko muttagāhako, eko muttamuttako.

Now, among these five types of association, for a monk, hearing, seeing, conversing, shared use, and bodily contact with other monks are always present. With nuns, except for bodily association, the others occur from time to time. Likewise, with male and female lay followers, all of them occur from time to time. In these instances, the mind must be guarded from the arising of defilements. For one monk is a grasped-grasper, one is a grasped-freed, one is a freed-grasper, and one is a freed-freed.

Tattha yaṃ bhikkhuṃ manussāpi āmisena upalāpetvā gahaṇavasena upasaṅkamanti, bhikkhupi pupphaphalādīhi upalāpetvā gahaṇavasena upasaṅkamati, ayaṃ gāhagāhako nāma. Yaṃ pana manussā vuttanayena upasaṅkamanti, bhikkhu dakkhiṇeyyavasena upasaṅkamati, ayaṃ gāhamuttako nāma. Yassa manussā dakkhiṇeyyavasena cattāro paccaye denti, bhikkhu pupphaphalādīhi upalāpetvā gahaṇavasena upasaṅkamati, ayaṃ muttagāhako nāma. Yassa manussāpi dakkhiṇeyyavasena cattāro paccaye denti, bhikkhupi cūḷapiṇḍapātiyatissatthero viya dakkhiṇeyyavasena paribhuñjati, ayaṃ muttamuttako nāma.

Herein, when people approach a monk by way of grasping, having enticed him with material things, and the monk also approaches them by way of grasping, having enticed them with flowers, fruits, and so on, this one is called the 'grasped-grasper.' When people approach in the aforementioned manner, but the monk approaches as one worthy of offerings, this one is called the 'grasped-freed.' When people give the four requisites as to one worthy of offerings, but the monk approaches by way of grasping, having enticed them with flowers, fruits, and so on, this one is called the 'freed-grasper.' When people give the four requisites as to one worthy of offerings, and the monk, like the Elder Cūḷapiṇḍapātiyatissa, partakes as one worthy of offerings, this one is called the 'freed-freed.'

Theraṃ kira ekā upāsikā dvādasa vassāni upaṭṭhahi. Ekadivasaṃ tasmiṃ gāme aggi uṭṭhahitvā gehāni jhāpesi. Aññesaṃ kulūpakabhikkhū āgantvā [Pg.53] – ‘‘kiṃ upāsike, api kiñci bhaṇḍakaṃ arogaṃ kātuṃ asakkhitthā’’ti paṭisanthāraṃ akaṃsu. Manussā, ‘‘amhākaṃ mātu kulūpakatthero bhuñjanavelāyameva āgamissatī’’ti āhaṃsu. Theropi punadivase bhikkhācāravelaṃ sallakkhetvāva āgato. Upāsikā koṭṭhacchāyāya nisīdāpetvā bhikkhaṃ sampādetvā adāsi. There bhattakiccaṃ katvā pakkante manussā āhaṃsu – ‘‘amhākaṃ mātu kulūpakatthero bhuñjanavelāyameva āgato’’ti. Upāsikā, ‘‘tumhākaṃ kulūpakā tumhākaṃyeva anucchavikā, mayhaṃ thero mayheva anucchaviko’’ti āha. Āyasmā pana mantāṇiputto imehi pañcahi saṃsaggehi catūhipi parisāhi saddhiṃ asaṃsaṭṭho gāhamuttako ceva muttamuttako ca ahosi. Yathā ca sayaṃ asaṃsaṭṭho, evaṃ bhikkhūnampi taṃ asaṃsaggakathaṃ kattā ahosi.

It is said that a certain laywoman attended upon an elder for twelve years. One day, a fire broke out in that village and burned the houses. Other monks who were frequenters of the families came and made a friendly greeting, saying, 'Laywoman, were you not able to keep any of your goods safe?' The people said, 'Our mother’s family-frequenting elder will come only at mealtime.' The elder, however, came on the next day, having carefully noted the time for the alms-round. The laywoman had him sit in the shade of a granary, prepared almsfood, and gave it. After the elder had finished his meal and departed, the people said, 'Our mother’s family-frequenting elder came only at mealtime.' The laywoman replied, 'Your family-frequenters are suitable for you; my elder is suitable for me.' The Venerable Mantāṇiputta, however, was unassociated with these five kinds of association and with the four assemblies; he was both a grasped-freed and a freed-freed. And just as he himself was unassociated, so too was he a speaker to the monks of the talk on non-association.

Āraddhavīriyoti paggahitavīriyo, paripuṇṇakāyikacetasikavīriyoti attho. Yo hi bhikkhu gamane uppannakilesaṃ ṭhānaṃ pāpuṇituṃ na deti, ṭhāne uppannakilesaṃ nisajjaṃ, nisajjāya uppannakilesaṃ sayanaṃ pāpuṇituṃ na deti, mantena kaṇhasappaṃ uppīḷetvā gaṇhanto viya, amittaṃ gīvāya akkamanto viya ca vicarati, ayaṃ āraddhavīriyo nāma. Thero ca tādiso ahosi. Bhikkhūnampi tatheva vīriyārambhakathaṃ kattā ahosi.

'One of aroused energy' means one of exerted energy; the meaning is one whose bodily and mental energy is complete. For a monk who does not allow a defilement that has arisen while walking to reach the standing posture, nor one that has arisen while standing to reach the sitting posture, nor one that has arisen while sitting to reach the lying posture—who fares on like one seizing a black snake by overpowering it with a charm, or like one treading on the neck of an enemy—such a one is called 'one of aroused energy.' The elder was such a one. He was also a speaker to the monks of the talk on arousing energy in just that way.

Sīlasampannotiādīsu sīlanti catupārisuddhisīlaṃ. Samādhīti vipassanāpādakā aṭṭha samāpattiyo. Paññāti lokiyalokuttarañāṇaṃ. Vimuttīti ariyaphalaṃ. Vimuttiñāṇadassananti ekūnavīsatividhaṃ paccavekkhaṇañāṇaṃ. Thero sayampi sīlādīhi sampanno ahosi bhikkhūnampi sīlādikathaṃ kattā. Svāyaṃ dasahi kathāvatthūhi ovadatīti ovādako. Yathā pana eko ovadatiyeva, sukhumaṃ atthaṃ parivattetvā jānāpetuṃ na sakkoti. Na evaṃ thero. Thero pana tāni dasa kathāvatthūni viññāpetīti viññāpako. Eko viññāpetuṃ sakkoti, kāraṇaṃ dassetuṃ na sakkoti. Thero kāraṇampi sandassetīti sandassako. Eko vijjamānaṃ kāraṇaṃ dasseti, gāhetuṃ pana na sakkoti. Thero gāhetumpi sakkotīti samādapako. Evaṃ samādapetvā [Pg.54] pana tesu kathāvatthūsu ussāhajananavasena bhikkhū samuttejetīti samuttejako. Ussāhajāte vaṇṇaṃ vatvā sampahaṃsetīti sampahaṃsako.

In the phrases "endowed with virtue," etc., "virtue" refers to the fourfold purified virtue. "Concentration" refers to the eight attainments that are the basis for insight. "Wisdom" refers to mundane and supramundane knowledge. "Liberation" refers to the noble fruit. "Knowledge and vision of liberation" refers to the nineteen kinds of reviewing knowledge. The elder himself was endowed with virtue and so on, and he also spoke to the monks about virtue and so on. Thus, he was an advisor (ovādaka), for he advised with these ten topics of discussion. Just as someone might advise but be unable to explain the subtle meaning by turning it around, not so was the elder. The elder, however, made known these ten topics of discussion; thus he was an expounder (viññāpaka). Someone might be able to expound but unable to present the reason. The elder also presented the reason; thus he was a demonstrator (sandassaka). Someone might be able to present an existing reason but unable to make it understood. The elder was also able to make it understood; thus he was an instructor (samādapaka). Having thus instructed, he then inspired the monks with these topics of discussion by generating enthusiasm; thus he was an inspirer (samuttejaka). When enthusiasm was generated, by speaking of their good qualities, he gladdened them; thus he was a gladdener (sampahaṃsako).

Pañcalābhavaṇṇanā

The Explanation of the Five Gains

253. Suladdhalābhāti aññesampi manussattabhāvapabbajjādiguṇalābhā nāma honti. Āyasmato pana puṇṇassa suladdhalābhā ete, yassa satthu sammukhā evaṃ vaṇṇo abbhuggatoti attho. Apica apaṇḍitehi vaṇṇakathanaṃ nāma na tathā lābho, paṇḍitehi vaṇṇakathanaṃ pana lābho. Gihī hi vā vaṇṇakathanaṃ na tathā lābho, gihī hi ‘‘vaṇṇaṃ kathessāmī’’ti, ‘‘amhākaṃ ayyo saṇho sakhilo sukhasambhāso, vihāraṃ āgatānaṃ yāgubhattaphāṇitādīhi saṅgahaṃ karotī’’ti kathento avaṇṇameva katheti. ‘‘Avaṇṇaṃ kathessāmī’’ti ‘‘ayaṃ thero mandamando viya abalabalo viya bhākuṭikabhākuṭiko viya natthi iminā saddhiṃ vissāso’’ti kathento vaṇṇameva katheti. Sabrahmacārīhipi satthu parammukhā vaṇṇakathanaṃ na tathā lābho, satthu sammukhā pana atilābhoti imampi atthavasaṃ paṭicca ‘‘suladdhalābhā’’ti āha. Anumassa anumassāti dasa kathāvatthūni anupavisitvā anupavisitvā. Tañca satthā abbhanumodatīti tañcassa vaṇṇaṃ evametaṃ appiccho ca so bhikkhu santuṭṭho ca so bhikkhūti anumodati. Iti viññūhi vaṇṇabhāsanaṃ eko lābho, sabrahmacārīhi eko, satthu sammukhā eko, anumassa anumassa eko, satthārā abbhanumodanaṃ ekoti ime pañca lābhe sandhāya ‘‘suladdhalābhā’’ti āha. Kadācīti kismiñcideva kāle. Karahacīti tasseva vevacanaṃ. Appeva nāma siyā kocideva kathāsallāpoti api nāma koci kathāsamudācāropi bhaveyya. Therena kira āyasmā puṇṇo neva diṭṭhapubbo, nassa dhammakathā sutapubbā. Iti so tassa dassanampi dhammakathampi patthayamāno evamāha.

253. "Fortunate indeed"—although others may have gains such as the attainment of human existence, the going forth, and other virtuous qualities, for the Venerable Puṇṇa these were fortunate gains, the meaning being that such praise arose in the very presence of the Teacher. Moreover, praise from the foolish is not such a gain, but praise from the wise is indeed a gain. Praise from laypeople is also not such a gain. For when laypeople, intending to praise, say, "Our venerable sir is gentle, kind, and pleasant in speech; he provides hospitality with rice porridge, meals, syrup, and so on to those who come to the monastery," they actually speak dispraise. But when, intending to dispraise, they say, "This elder is as if dull-witted, as if weak, as if scowling—there is no intimacy with him," they actually speak praise. Even praise from fellow monastics spoken behind the Teacher’s back is not such a gain, but praise spoken in the Teacher’s presence is a great gain. It is with reference to this meaning that he said, "fortunate indeed." "Again and again" means entering into the ten topics of discussion again and again. And the Teacher approves of it—that is, he approves of that praise, saying, "That monk is of few wishes, that monk is content." Thus, praise spoken by the wise is one gain; by fellow monastics, another; in the Teacher’s presence, another; again and again, another; and the Teacher’s approval, another. Referring to these five gains, he said, "fortunate indeed." "At some time" means at some particular time. "Perchance" is a synonym for that. "Might there be some conversation?" means, might there be some occasion for discussion. For it is said that the elder had never before seen the Venerable Puṇṇa, nor had he heard his Dhamma talk. Thus, desiring to see him and to hear his Dhamma, he spoke thus.

Cārikādivaṇṇanā

The Explanation of Wandering and so on

254. Yathābhirantanti yathāajjhāsayaṃ viharitvā. Buddhānañhi ekasmiṃ ṭhāne vasantānaṃ chāyūdakādivipattiṃ vā apphāsukasenāsanaṃ vā, manussānaṃ assaddhādibhāvaṃ [Pg.55] vā āgamma anabhirati nāma natthi. Tesaṃ sampattiyā ‘‘idha phāsu viharāmā’’ti abhiramitvā ciravihāropi natthi. Yattha pana tathāgate viharante sattā saraṇesu vā patiṭṭhahanti, sīlāni vā samādiyanti, pabbajanti vā, tato sotāpattimaggādīnaṃ vā pana tesaṃ upanissayo hoti. Tattha buddhā satte tāsu sampattīsu patiṭṭhāpanaajjhāsayena vasanti; tāsaṃ abhāve pakkamanti. Tena vuttaṃ – ‘‘yathāajjhāsayaṃ viharitvā’’ti. Cārikaṃ caramānoti addhānagamanaṃ gacchanto. Cārikā ca nāmesā bhagavato duvidhā hoti turitacārikā ca, aturitacārikā ca.

254. "As he delighted" means having dwelt according to his inclination. For the Buddhas, while dwelling in one place, there is no discontent arising from a lack of shade, water, and so on, or from an uncomfortable lodging, or from people’s lack of faith, and so on. Nor do they dwell for a long time just because conditions are favorable, delighting in the thought, "Here we dwell at ease." But wherever the Tathāgata dwells and beings are established in the refuges, or undertake the precepts, or go forth, or there is a supporting condition for them to attain the path of stream-entry and so on, there the Buddhas dwell with the intention of establishing beings in those attainments; in the absence of these, they depart. Therefore it is said, "having dwelt according to his inclination." "Wandering on a journey" means going on a long journey. And this wandering of the Blessed One is of two kinds: swift wandering and unhurried wandering.

Tattha dūrepi bodhaneyyapuggalaṃ disvā tassa bodhanatthāya sahasā gamanaṃ turitacārikā nāma. Sā mahākassapapaccuggamanādīsu daṭṭhabbā. Bhagavā hi mahākassapaṃ paccuggacchanto muhuttena tigāvutaṃ maggaṃ agamāsi, āḷavakassatthāya tiṃsayojanaṃ, tathā aṅgulimālassa. Pukkusātissa pana pañcacattālīsayojanaṃ, mahākappinassa vīsayojanasataṃ, khadiravaniyassatthāya satta yojanasatāni agamāsi; dhammasenāpatino saddhivihārikassa vanavāsītissasāmaṇerassa tigāvutādhikaṃ vīsayojanasataṃ.

Therein, seeing a person capable of being awakened even from afar and going quickly for the purpose of awakening them is called swift wandering. This can be seen in instances such as going out to meet Mahākassapa. Indeed, the Blessed One, while going to meet Mahākassapa, traveled a distance of three gāvutas in a moment. For the sake of Āḷavaka, he traveled thirty yojanas, and likewise for Aṅgulimāla. For Pukkusāti, he traveled forty-five yojanas; for Mahākappina, one hundred and twenty yojanas; and for the sake of the one from the acacia-wood, seven hundred yojanas; for the novice Vanavāsī Tissa, the pupil of the General of the Dhamma, one hundred and twenty yojanas plus three gāvutas.

Ekadivasaṃ kira thero, ‘‘tissasāmaṇerassa santikaṃ, bhante, gacchāmī’’ti āha. Bhagavā, ‘‘ahampi gamissāmī’’ti vatvā āyasmantaṃ ānandaṃ āmantesi – ‘‘ānanda, vīsatisahassānaṃ chaḷabhiññānaṃ ārocehi – ‘bhagavā vanavāsītissasāmaṇerassa santikaṃ gamissatī’’’ti. Tato dutiyadivase vīsatisahassakhīṇāsavaparivuto ākāse uppatitvā vīsayojanasatamatthake tassa gocaragāmadvāre otaritvā cīvaraṃ pārupi. Kammantaṃ gacchamānā manussā disvā, ‘‘satthā, bho, āgato, mā kammantaṃ agamitthā’’ti vatvā āsanāni paññapetvā yāguṃ datvā pānavattaṃ karontā, ‘‘kuhiṃ, bhante, bhagavā gacchatī’’ti daharabhikkhū pucchiṃsu. Upāsakā, na bhagavā aññattha gacchati, idheva tissasāmaṇerassa dassanatthāya āgatoti. Te ‘‘amhākaṃ kira kulūpakattherassa dassanatthāya satthā āgato, no vata no thero oramattako’’ti somanassajātā ahesuṃ.

One day, it is said, the elder said, "Venerable sir, I will go to the novice Tissa." The Blessed One said, "I too will go," and addressed the Venerable Ānanda: "Ānanda, announce to the twenty thousand with the six higher knowledges, 'The Blessed One will go to the novice Vanavāsī Tissa.'" Then, on the following day, surrounded by twenty thousand arahants, he rose into the sky and descended at the gate of the village where the novice went for alms, a distance of one hundred and twenty yojanas, and put on his robe. People going to their work saw him and said, "Sirs, the Teacher has come! Do not go to work!" Having prepared seats, offered rice gruel, and provided drinks, they asked the young monks, "Venerable sirs, where is the Blessed One going?" The young monks replied, "O lay devotees, the Blessed One is not going anywhere else; he has come here for the sake of seeing the novice Tissa." They, filled with joy, thought, "The Teacher has come to see the elder who is a benefactor to our families! Indeed, our elder is not insignificant!"

Atha [Pg.56] bhagavato bhattakiccapariyosāne sāmaṇero gāmaṃ piṇḍāya caritvā ‘‘upāsakā mahā bhikkhusaṅgho’’ti pucchi. Athassa te, ‘‘satthā, bhante, āgato’’ti ārocesuṃ, so bhagavantaṃ upasaṅkamitvā piṇḍapātena āpucchi. Satthā tassa pattaṃ hatthena gahetvā, ‘‘alaṃ, tissa, niṭṭhitaṃ bhattakicca’’nti āha. Tato upajjhāyaṃ āpucchitvā attano pattāsane nisīditvā bhattakiccamakāsi. Athassa bhattakiccapariyosāne satthā maṅgalaṃ vatvā nikkhamitvā gāmadvāre ṭhatvā, ‘‘kataro te, tissa, vasanaṭṭhānaṃ gamanamaggo’’ti āha. ‘‘Ayaṃ bhagavā’’ti. Maggaṃ desayamāno purato yāhi tissāti. Bhagavā kira sadevakassa lokassa maggadesako samānopi ‘‘sakalatigāvute magge sāmaṇeraṃ daṭṭhuṃ lacchāmī’’ti taṃ maggadesakamakāsi.

Then, when the Blessed One had finished his meal, the novice, having gone for alms in the village, asked, "O lay devotees, is the community of monks large?" They informed him, "Venerable sir, the Teacher has come." He approached the Blessed One and offered him the almsfood. The Teacher took his bowl with his hand and said, "Enough, Tissa, the meal is finished." Then, after taking leave of his preceptor, he sat on his own seat and completed his meal. When his meal was done, the Teacher gave a blessing and departed. Standing at the village gate, he asked, "Tissa, which is the path to your dwelling?" "This way, Blessed One." The Blessed One said, "Go ahead, Tissa, showing the way." Though the Blessed One is the guide of the world with its gods, he made him the guide, thinking, "I will be able to see the novice along the entire three-gāvuta path."

So attano vasanaṭṭhānaṃ gantvā bhagavato vattamakāsi. Atha naṃ bhagavā, ‘‘kataro te, tissa, caṅkamo’’ti pucchitvā tattha gantvā sāmaṇerassa nisīdanapāsāṇe nisīditvā, ‘‘tissa, imasmiṃ ṭhāne sukhaṃ vasasī’’ti pucchi. So āha – ‘‘āma, bhante, imasmiṃ me ṭhāne vasantassa sīhabyagghahatthimigamorādīnaṃ saddaṃ suṇato araññasaññā uppajjati, tāya sukhaṃ vasāmī’’ti. Atha naṃ bhagavā, ‘‘tissa, bhikkhusaṅghaṃ sannipātehi, buddhadāyajjaṃ te dassāmī’’ti vatvā sannipatite bhikkhusaṅghe upasampādetvā attano vasanaṭṭhānameva agamāsīti. Ayaṃ turitacārikā nāma.

He went to his dwelling place and performed his duties for the Blessed One. The Blessed One asked him, "Tissa, which is your walking path?" and going there, sat on the novice's stone seat and asked, "Tissa, do you live happily in this place?" He replied, "Yes, venerable sir. While living in this place, hearing the sounds of lions, tigers, elephants, deer, peacocks, and so on, the perception of the forest arises in me, and by that I live happily." Then the Blessed One said to him, "Tissa, assemble the community of monks. I will give you the Buddha's inheritance." When the community of monks had assembled, he gave him the higher ordination and then returned to his own dwelling place. This is called the swift journey.

Yaṃ pana gāmanigamapaṭipāṭiyā devasikaṃ yojanaḍḍhayojanavasena piṇḍapātacariyādīhi lokaṃ anuggaṇhantassa gamanaṃ, ayaṃ aturitacārikā nāma. Imaṃ pana cārikaṃ caranto bhagavā mahāmaṇḍalaṃ majjhimamaṇḍalaṃ antimamaṇḍalanti imesaṃ tiṇṇaṃ maṇḍalānaṃ aññatarasmiṃ carati. Tattha mahāmaṇḍalaṃ navayojanasatikaṃ, majjhimamaṇḍalaṃ chayojanasatikaṃ, antimamaṇḍalaṃ tiyojanasatikaṃ. Yadā mahāmaṇḍale cārikaṃ caritukāmo hoti, mahāpavāraṇāya pavāretvā pāṭipadadivase mahābhikkhusaṅghaparivāro nikkhamati. Samantā yojanasataṃ ekakolāhalaṃ ahosi, purimaṃ purimaṃ āgatā nimantetuṃ labhanti; itaresu dvīsu maṇḍalesu sakkāro mahāmaṇḍale osarati. Tatra bhagavā tesu tesu gāmanigamesu ekāhaṃ dvīhaṃ vasanto mahājanaṃ āmisapaṭiggahena anuggaṇhanto dhammadānena cassa vivaṭṭūpanissitaṃ [Pg.57] kusalaṃ vaḍḍhento navahi māsehi cārikaṃ pariyosāpeti.

Now, the journey made daily in succession through villages and towns, covering a yojana or half a yojana and benefiting the world by means of going for alms and so on, this is called the unhurried journey. While undertaking this journey, the Blessed One travels in one of these three circuits: the great circuit, the middle circuit, or the innermost circuit. Of these, the great circuit is nine hundred yojanas, the middle circuit is six hundred yojanas, and the innermost circuit is three hundred yojanas. When he wishes to journey in the great circuit, having performed the great Pavāraṇā, he sets out on the first day of the month, accompanied by a great community of monks. For a hundred yojanas all around, a single clamor arises, and those who come first get to invite him; the offerings from the other two circuits converge on the great circuit. There, the Blessed One, staying in those various villages and towns for one or two days, benefits the great populace by the acceptance of material gifts and increases their wholesome karma that has liberation as its support, thus completing the journey in nine months.

Sace pana antovasse bhikkhūnaṃ samathavipassanā taruṇā hoti, mahāpavāraṇāya apavāretvā pavāraṇāsaṅgahaṃ datvā kattikapuṇṇamāya pavāretvā migasirassa paṭhamadivase mahābhikkhusaṅghaparivāro nikkhamitvā majjhimamaṇḍalaṃ osarati. Aññenapi kāraṇena majjhimamaṇḍale cārikaṃ caritukāmo catumāsaṃ vasitvāva nikkhamati. Vuttanayeneva itaresu dvīsu maṇḍalesu sakkāro majjhimamaṇḍale osarati. Bhagavā purimanayeneva lokaṃ anuggaṇhanto aṭṭhahi māsehi cārikaṃ pariyosāpeti.

If, however, during the rains-residence the serenity and insight of the bhikkhus are still developing, then without performing the great Pavāraṇā, having granted a postponement of the Pavāraṇā, they perform it on the full-moon day of Kattika. On the first day of the month of Migasira, accompanied by a great community of bhikkhus, he sets out and enters the middle circuit. If for some other reason he wishes to journey in the middle circuit, he departs only after residing for four months. In the same way as stated, the offerings from the other two circuits converge on the middle circuit. The Blessed One, benefiting the world in the aforementioned manner, completes the journey in eight months.

Sace pana catumāsaṃ vuṭṭhavassassāpi bhagavato veneyyasattā aparipakkindriyā honti, tesaṃ indriyaparipākaṃ āgamayamāno aparampi ekaṃ māsaṃ vā dviticatumāsaṃ vā tattheva vasitvā mahābhikkhusaṅghaparivāro nikkhamati. Vuttanayeneva itaresu dvīsu maṇḍalesu sakkāro antomaṇḍale osarati. Bhagavā purimanayeneva lokaṃ anuggaṇhanto sattahi vā chahi vā pañcahi vā catūhi vā māsehi cārikaṃ pariyosāpeti. Iti imesu tīsu maṇḍalesu yattha katthaci cārikaṃ caranto na cīvarādihetu carati. Atha kho ye duggatā bālā jiṇṇā byādhitā, te kadā tathāgataṃ āgantvā passissanti? Mayi pana cārikaṃ carante mahājano tathāgatadassanaṃ labhissati, tattha keci cittāni pasādessanti, keci mālādīhi pūjessanti, keci kaṭacchubhikkhaṃ dassanti, keci micchādassanaṃ pahāya sammādiṭṭhikā bhavissanti, taṃ tesaṃ bhavissati dīgharattaṃ hitāya sukhāyāti evaṃ lokānukampāya cārikaṃ carati.

If, however, even after the Blessed One has spent the rains for four months, the beings to be disciplined still have immature faculties, then, waiting for their faculties to mature, he stays on for another month, or two, three, or four months in that very place. Then, surrounded by a great assembly of bhikkhus, he sets out. In the same manner as stated, the offerings from the other two circuits accrue to the inner circuit. The Blessed One, benefiting the world as before, completes his wandering in seven, six, five, or four months. Thus, while wandering in any of these three circuits, he does not wander for the sake of robes or other requisites. But then, when will the poor, foolish, old, and sick come to see the Tathagata? While I am wandering, the great multitude will have the opportunity to see the Tathagata; there, some will purify their minds, some will offer flowers and garlands in worship, some will give a ladleful of almsfood, and some, abandoning wrong views, will become holders of right view. This will be for their long-term welfare and happiness. Thus, out of compassion for the world, he wanders.

Apica catūhi kāraṇehi buddhā bhagavanto cārikaṃ caranti – jaṅghāvihāravasena sarīraphāsukatthāya, atthuppattikālaṃ abhikaṅkhanatthāya, bhikhūnaṃ sikkhāpadaṃ paññāpanatthāya, tattha tattha paripākagatindriye bodhaneyyasatte bodhanatthāyāti. Aparehipi catūhi kāraṇehi buddhā bhagavanto cārikaṃ caranti – buddhaṃ saraṇaṃ gacchissantīti vā, dhammaṃ saraṇaṃ gacchissantīti vā, saṅghaṃ saraṇaṃ gacchissantīti vā, mahatā dhammavassena catasso parisā santappessāmīti vāti. Aparehi pañcahi kāraṇehi buddhā bhagavanto cārikaṃ caranti [Pg.58] – pāṇātipātā viramissantīti vā, adinnādānā… kāmesumicchācārā… musāvādā… surāmerayamajjapamādaṭṭhānā viramissantīti vāti. Aparehi aṭṭhahi kāraṇehi buddhā bhagavanto cārikaṃ caranti – paṭhamajjhānaṃ paṭilabhissantīti vā, dutiyaṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilabhissantīti vāti. Aparehi aṭṭhahi kāraṇehi buddhā bhagavanto cārikaṃ caranti – sotāpattimaggaṃ adhigamissantīti vā, sotāpattiphalaṃ…pe… arahattaphalaṃ sacchikarissantīti vāti. Ayaṃ aturitacārikā, sā idha adhippetā. Sā panesā duvidhā hoti nibaddhacārikā, anibaddhacārikā ca. Tattha yaṃ ekasseva bodhaneyyasattassa atthāya gacchati, ayaṃ nibaddhacārikā nāma. Yaṃ pana gāmanigamanagarapaṭipāṭivasena carati, ayaṃ anibaddhacārikā nāma. Esā idha adhippetā.

Furthermore, the Buddhas, the Blessed Ones, wander for four reasons: for the sake of bodily comfort through walking, for the sake of expecting a suitable occasion to arise, to establish training rules for the bhikkhus, and to awaken beings to be awakened whose faculties have matured in various places. For another four reasons, the Buddhas, the Blessed Ones, wander: so that beings may go for refuge to the Buddha, or go for refuge to the Dhamma, or go for refuge to the Saṅgha, or to satisfy the four assemblies with a great rain of Dhamma. For another five reasons, the Buddhas, the Blessed Ones, wander: so that beings may refrain from killing living beings, or from taking what is not given, or from sexual misconduct, or from false speech, or from intoxicants that are a basis for heedlessness. For another eight reasons, the Buddhas, the Blessed Ones, wander: so that beings may attain the first jhāna, or the second... up to... the attainment of the base of neither-perception-nor-non-perception. For another eight reasons, the Buddhas, the Blessed Ones, wander: so that beings may attain the path of stream-entry, or the fruit of stream-entry... up to... the realization of the fruit of Arahantship. This unhurried wandering is what is intended here. Moreover, this wandering is of two kinds: fixed wandering and unfixed wandering. Herein, that which is undertaken for the sake of a single being to be awakened is called fixed wandering. But that which proceeds through villages, market towns, and cities in sequence is called unfixed wandering. This is what is intended here.

Senāsanaṃ saṃsāmetvāti senāsanaṃ paṭisāmetvā. Taṃ pana paṭisāmento thero na cūḷapattamahāpatta-cūḷathālakamahāthālaka-paṭṭuṇṇacīvara-dukūlacīvarādīnaṃ bhaṇḍikaṃ katvā sappitelādīnaṃ vā pana ghaṭe pūrāpetvā gabbhe nidahitvā dvāraṃ pidhāya kuñcikamuddikādīni yojāpesi. ‘‘Sace na hoti bhikkhu vā sāmaṇero vā ārāmiko vā upāsako vā, catūsu pāsāṇesu mañce mañcaṃ āropetvā pīṭhe pīṭhaṃ āropetvā cīvaravaṃse vā cīvararajjuyā vā upari puñjaṃ katvā dvāravātapānaṃ thaketvā pakkamitabba’’nti (cūḷava. 361) vacanato pana nevāsikaṃ bhikkhuṃ āpucchanamattakeneva paṭisāmesi.

Having put the lodging in order means having tidied up the lodging. While tidying it, the elder did not make bundles of small bowls, large bowls, small dishes, large dishes, felt robes, or fine cloth robes, nor did he fill pots with ghee, oil, and the like and store them in the inner room before locking the door and affixing keys and seals. Rather, according to the statement, 'If there is no bhikkhu, novice, monastery attendant, or lay follower, one should place bed upon bed and bench upon bench on four stone supports, make a pile on the robe pole or robe cord, block the doors and windows, and then depart' (Cūḷavagga 361), he simply tidied up by taking leave of the resident bhikkhu.

Yena sāvatthi tena cārikaṃ pakkāmīti satthu dassanakāmo hutvā yena disābhāgena sāvatthi tena pakkāmi. Pakkamanto ca na suddhodanamahārājassa ārocāpetvā sappitelamadhuphāṇitādīni gāhāpetvā pakkanto. Yūthaṃ pahāya nikkhanto pana mattahatthī viya, asahāyakicco sīho viya, pattacīvaramattaṃ ādāya ekakova pakkāmi. Kasmā panesa pañcasatehi attano antevāsikehi saddhiṃ rājagahaṃ agantvā idāni nikkhantoti? Rājagahaṃ kapilavatthuto dūraṃ saṭṭhiyojanāni, sāvatthi pana pañcadasa. Satthā rājagahato pañcacattālīsayojanaṃ āgantvā sāvatthiyaṃ viharati, idāni āsanno jātoti sutvā nikkhamīti akāraṇametaṃ. Buddhānaṃ santikaṃ gacchanto hi esa yojanasahassampi gaccheyya, tadā pana [Pg.59] kāyaviveko na sakkā laddhunti. Bahūhi saddhiṃ gamanakāle hi ekasmiṃ gacchāmāti vadante eko idheva vasāmāti vadati. Ekasmiṃ vasāmāti vadante eko gacchāmāti vadati. Tasmā icchiticchitakkhaṇe samāpattiṃ appetvā nisīdituṃ vā phāsukasenāsane kāyavivekaṃ laddhuṃ vā na sakkā hoti, ekakassa pana taṃ sabbaṃ sulabhaṃ hotīti tadā agantvā idāni pakkāmi.

He set out on a wandering journey toward Sāvatthī, meaning that, desiring to see the Teacher, he set out in the direction where Sāvatthī was. When departing, he did not inform King Suddhodana, nor did he have ghee, oil, honey, molasses, and the like taken with him. Like a rutting elephant leaving the herd, or a solitary lion, he took only his bowl and robe and set out alone. But why did he set out now, not having gone to Rājagaha with his five hundred disciples? Rājagaha is sixty yojanas from Kapilavatthu, while Sāvatthī is only fifteen. The Teacher had come forty-five yojanas from Rājagaha and was staying in Sāvatthī; that he set out upon hearing, 'He is now nearby,' is not the reason. For one going to the presence of the Buddhas, even a thousand yojanas would be traversed, but at that time, bodily solitude could not be attained. When traveling with many, if one says, 'Let us go,' another says, 'I will stay here.' If one says, 'Let us stay,' another says, 'I will go.' Thus, at the desired moment, it is not possible to enter an attainment and sit, or to attain bodily solitude in a suitable lodging. But for one alone, all this is easily achieved—so he did not go then, but departed now.

Cārikaṃ caramānoti ettha kiñcāpi ayaṃ cārikā nāma mahājanasaṅgahatthaṃ buddhānaṃyeva labbhati, buddhe upādāya pana ruḷhīsaddena sāvakānampi vuccati kilañjādīhi kataṃ bījanampi tālavaṇṭaṃ viya. Yena bhagavāti sāvatthiyā avidūre ekasmiṃ gāmake piṇḍāya caritvā katabhattakicco jetavanaṃ pavisitvā sāriputtattherassa vā mahāmoggallānattherassa vā vasanaṭṭhānaṃ gantvā pāde dhovitvā makkhetvā pānīyaṃ vā pānakaṃ vā pivitvā thokaṃ vissamitvā satthāraṃ passissāmīti cittampi anuppādetvā ujukaṃ gandhakuṭipariveṇameva agamāsi. Therassa hi satthāraṃ daṭṭhukāmassa aññena bhikkhunā kiccaṃ natthi. Tasmā rāhulaṃ vā ānandaṃ vā gahetvā okāsaṃ kāretvā satthāraṃ passissāmīti evampi cittaṃ na uppādesi.

Here, regarding 'while wandering' (cārikaṃ caramāno): although this 'wandering' (cārikā) is obtained only by the Buddhas for the sake of gathering large crowds, by conventional usage, based on the Buddhas, it is also said of disciples, just as a fan made from mats and so on is also called a fan, like a palm-leaf fan. 'Where the Blessed One was' means that after walking for alms in a village not far from Sāvatthī and completing his meal duties, he entered Jetavana, went to the dwelling place of either Venerable Sāriputta or Venerable Mahāmoggallāna, washed his feet, anointed them, drank water or a beverage, rested briefly, and without even producing the thought, 'I will see the Teacher,' he went straight to the perfumed chamber enclosure. For an elder who desires to see the Teacher, there is no need for another bhikkhu. Therefore, he did not even produce the thought, 'I will take Rāhula or Ānanda, ask for permission, and then see the Teacher.'

Thero hi sayameva buddhasāsane vallabho rañño saṅgāmavijayamahāyodho viya. Yathā hi tādisassa yodhassa rājānaṃ daṭṭhukāmassa aññaṃ sevitvā dassanakammaṃ nāma natthi; vallabhatāya sayameva passati. Evaṃ theropi buddhasāsane vallabho, tassa aññaṃ sevitvā satthudassanakiccaṃ natthīti pāde dhovitvā pādapuñchanamhi puñchitvā yena bhagavā tenupasaṅkami. Bhagavāpi ‘‘paccūsakāleyeva mantāṇiputto āgamissatī’’ti addasa. Tasmā gandhakuṭiṃ pavisitvā sūcighaṭikaṃ adatvāva darathaṃ paṭippassambhetvā uṭṭhāya nisīdi. Thero kavāṭaṃ paṇāmetvā gandhakuṭiṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Dhammiyā kathāyāti bhagavā dhammiṃ kathaṃ kathento cūḷagosiṅgasutte (ma. ni. 1.325 ādayo) tiṇṇaṃ kulaputtānaṃ sāmaggirasānisaṃsaṃ kathesi; sekkhasutte (ma. ni. 2.22 ādayo) āvasathānisaṃsaṃ, ghaṭikārasutte (ma. ni. 2.282 ādayo) satipaṭilābhikaṃ pubbenivāsappaṭisaṃyuttakathaṃ; raṭṭhapālasutte (ma. ni. 2.304) cattāro [Pg.60] dhammuddese, selasutte (ma. ni. 2.396 ādayo) pānakānisaṃsakathaṃ, upakkilesasutte (ma. ni. 3.236 ādayo) bhaguttherassa dhammakathaṃ kathento ekībhāve ānisaṃsaṃ kathesi. Imasmiṃ pana rathavinīte āyasmato puṇṇassa kathento dasakathāvatthunissayaṃ anantanayaṃ nāma dassesi puṇṇa, ayampi appicchakathāyeva santosakathāyevāti. Paṭisambhidāpattassa sāvakassa velante ṭhatvā mahāsamudde hatthappasāraṇaṃ viya ahosi.

The Elder, being dear to the Buddha's dispensation in his own right, was like a great warrior victorious in the king's battles. Just as such a warrior, desiring to see the king, has no need to seek another's favor for an audience, but sees him by virtue of his own dearness, so too the Elder, being dear to the Buddha's dispensation, had no need to seek another's favor for an audience with the Teacher. Having washed his feet and wiped them with a foot-wiping cloth, he approached the Blessed One. The Blessed One, foreseeing, 'Mantāṇiputta will come at dawn,' entered the fragrant hut. Without taking up his needle-case, he calmed his discomfort, arose, and sat down. The Elder, pushing open the door, entered the fragrant hut, paid homage to the Blessed One, and sat to one side. Engaging in a Dhamma talk, the Blessed One, in the Cūḷagosiṅga Sutta (MN 1.325 ff.), spoke of the benefits of concord for the three sons of good families; in the Sekha Sutta (MN 2.22 ff.), the benefits of residences; in the Ghaṭikāra Sutta (MN 2.282 ff.), a talk connected with previous lives that leads to the attainment of mindfulness; in the Raṭṭhapāla Sutta (MN 2.304), the four Dhamma themes; in the Sela Sutta (MN 2.396 ff.), a talk on the benefits of drinks; and in the Upakkilesa Sutta (MN 3.236 ff.), while giving a Dhamma talk to the Venerable Bhagu, he explained the benefits of solitude. Here, in the Rathavinīta Sutta, while speaking to the Venerable Puṇṇa, he showed the method called 'Anantanaya,' which is based on the ten topics of discussion, saying, 'Puṇṇa, this too is a talk on fewness of desires, a talk on contentment.' For the disciple who had attained the analytical knowledges, standing on the shore, it was like stretching out a hand into the great ocean.

Yena andhavananti tadā kira pacchābhatte jetavanaṃ ākiṇṇaṃ hoti, bahū khattiyabrāhmaṇādayo jetavanaṃ osaranti; rañño cakkavattissa khandhāvāraṭṭhānaṃ viya hoti, na sakkā pavivekaṃ labhituṃ. Andhavanaṃ pana padhānagharasadisaṃ pavivittaṃ, tasmā yenandhavanaṃ tenupasaṅkami. Kasmā pana mahāthere na addasa? Evaṃ kirassa ahosi – ‘‘sāyanhasamaye āgantvā mahāthere disvā puna dasabalaṃ passissāmi, evaṃ mahātherānaṃ ekaṃ upaṭṭhānaṃ bhavissati, satthu dve bhavissanti, tato satthāraṃ vanditvā mama vasanaṭṭhānameva gamissāmī’’ti.

It is said that at that time, in the afternoon, Jetavana was crowded. Many nobles, brahmins, and others resorted to Jetavana; it was like the encampment of a wheel-turning monarch, making it impossible to find solitude. But Andhavana was secluded like a dwelling for striving, so he went to Andhavana. Why then did he not see the Great Elder? It occurred to him thus: 'Having come in the evening and seen the Great Elder, I will see the Ten-Powered One again. Thus, there will be one act of service to the Great Elder, and two to the Teacher. Then, after paying homage to the Teacher, I will return to my own dwelling place.'

Sattavisuddhipañhavaṇṇanā

The Explanation of the Questions on the Seven Purifications

256. Abhiṇhaṃ kittayamāno ahosīti punappunaṃ vaṇṇaṃ kittayamāno vihāsi. Thero kira tato paṭṭhāya divase divase saṅghamajjhe ‘‘puṇṇo kira nāma mantāṇiputto catūhi parisāhi saddhiṃ asaṃsaṭṭho, so dasabalassa dassanatthāya āgamissati; kacci nu kho maṃ adisvāva gamissatī’’ti theranavamajjhimānaṃ satikaraṇatthaṃ āyasmato puṇṇassa guṇaṃ bhāsati. Evaṃ kirassa ahosi – ‘‘mahallakabhikkhū nāma na sabbakālaṃ antovihāre honti; guṇakathāya panassa kathitāya yo ca naṃ bhikkhuṃ passissati; so āgantvā ārocessatī’’ti. Athāyaṃ therasseva saddhivihāriko taṃ āyasmantaṃ mantāṇiputtaṃ pattacīvaramādāya gandhakuṭiṃ pavisantaṃ addasa. Kathaṃ pana naṃ esa aññāsīti? Puṇṇa, puṇṇāti vatvā kathentassa bhagavato dhammakathāya aññāsi – ‘‘ayaṃ so thero, yassa me upajjhāyo abhiṇhaṃ kittayamāno hotī’’ti. Iti so āgantvā therassa ārocesi. Nisīdanaṃ ādāyāti nisīdanaṃ nāma sadasaṃ vuccati avāyimaṃ. Thero pana cammakhaṇḍaṃ gahetvā agamāsi. Piṭṭhito piṭṭhitoti [Pg.61] pacchato pacchato. Sīsānulokīti yo unnataṭṭhāne piṭṭhiṃ passanto ninnaṭṭhāne sīsaṃ passanto gacchati, ayampi sīsānulokīti vuccati. Tādiso hutvā anubandhi. Thero hi kiñcāpi saṃyatapadasaddatāya accāsanno hutvā gacchantopi padasaddena na bādhati, ‘‘nāyaṃ sammodanakālo’’ti ñatvā pana na accāsanno, andhavanaṃ nāma mahantaṃ, ekasmiṃ ṭhāne nilīnaṃ apassantena, āvuso puṇṇa, puṇṇāti aphāsukasaddo kātabbo hotīti nisinnaṭṭhānajānanatthaṃ nātidūre hutvā sīsānulokī agamāsi. Divāvihāraṃ nisīdīti divāvihāratthāya nisīdi.

256. 'He was constantly praising him' means he dwelt repeatedly extolling his virtues. The Elder, it is said, from that time onward, day after day in the midst of the Sangha, would say, 'Puṇṇa, the son of Mantāṇi, they say, does not mingle with the four assemblies; he will come to see the Ten-Powered One. Might he leave without seeing me?' Thus, to make the elder, new, and middle monks mindful, he spoke of the Venerable Puṇṇa's virtues. It occurred to him thus: 'Elder monks are not always inside the monastery; but when his virtues are spoken of, any monk who sees him will come and inform me.' Then this very co-resident of the Elder saw that Venerable Mantāṇiputta entering the fragrant hut with bowl and robe. But how did he recognize him? He recognized him from the Blessed One's Dhamma talk, as the Blessed One was speaking, saying 'Puṇṇa, Puṇṇa!'—'This is that elder whom my preceptor constantly praises.' So he went and informed the Elder. 'Taking the sitting mat': a sitting mat is called a sadasa, which is non-woven. The Elder, however, took a piece of leather and went. 'Following behind' means step by step behind. 'Sīsānulokī' means one who follows seeing the other's back on high ground and their head on low ground. Being such a one, he followed. For though the Elder, walking very close with restrained footsteps, did not disturb with the sound of his steps, yet knowing 'this is not the time for greetings,' he did not get too close. For Andhavana is vast, and if one did not see him concealed in one place, it would be necessary to make an unpleasant sound by calling out, 'Friend Puṇṇa, Puṇṇa!' Therefore, to know the place where he was sitting, he went not too far away, following in this manner. 'He sat down for the day's abiding' means he sat for the purpose of the day's abiding.

Tattha āyasmāpi puṇṇo udiccabrāhmaṇajacco, sāriputtattheropi. Puṇṇattheropi suvaṇṇavaṇṇo, sāriputtattheropi. Puṇṇattheropi arahattaphalasamāpattisamāpanno, sāriputtattheropi. Puṇṇattheropi kappasatasahassaṃ abhinīhārasampanno, sāriputtattheropi kappasatasahassādhikaṃ ekamasaṅkhyeyyaṃ. Puṇṇattheropi paṭisambhidāpatto mahākhīṇāsavo, sāriputtattheropi. Iti ekaṃ kanakaguhaṃ paviṭṭhā dve sīhā viya, ekaṃ vijambhanabhūmiṃ otiṇṇā dve byagghā viya, ekaṃ supupphitasālavanaṃ paviṭṭhā dve chaddantanāgarājāno viya, ekaṃ simbalivanaṃ paviṭṭhā dve supaṇṇarājāno viya, ekaṃ naravāhanayānaṃ abhiruḷhā dve vessavaṇā viya, ekaṃ paṇḍukambalasilaṃ abhinisinnā dve sakkā viya, ekavimānabbhantaragatā dve hāritamahābrahmāno viya ca te dvepi brāhmaṇajaccā dvepi suvaṇṇavaṇṇā dvepi samāpattilābhino dvepi abhinīhārasampannā dvepi paṭisambhidāpattā mahākhīṇāsavā ekaṃ vanasaṇḍaṃ anupaviṭṭhā taṃ vanaṭṭhānaṃ sobhayiṃsu.

There, Venerable Puṇṇa was also of northern brahmin birth, as was Venerable Sāriputta. Venerable Puṇṇa was golden in complexion, as was Venerable Sāriputta. Venerable Puṇṇa had attained the meditative absorption of the fruit of arahantship, as had Venerable Sāriputta. Venerable Puṇṇa was endowed with an aspiration of a hundred thousand eons, and Venerable Sāriputta with one incalculable eon plus a hundred thousand eons. Venerable Puṇṇa had attained the analytical knowledges and was a great arahant, as was Venerable Sāriputta. Thus, like two lions entering a golden cave, like two tigers descending upon a place to display their prowess, like two Chaddanta elephant kings entering a fully flowering sāla grove, like two supaṇṇa kings entering a simbali forest, like two Vessavaṇas mounted on a chariot drawn by men, like two Sakkas seated upon the Paṇḍukambala stone, and like two Hārita Great Brahmās gone inside a single celestial mansion—these two, both of brahmin birth, both golden in complexion, both attainers of meditative attainments, both endowed with aspiration, both attainers of the analytical knowledges and great arahants, having entered a single grove, adorned that woodland place.

Bhagavati no, āvuso, brahmacariyaṃ vussatīti, āvuso, kiṃ amhākaṃ bhagavato santike āyasmatā brahmacariyaṃ vussatīti? Idaṃ āyasmā sāriputto tassa bhagavati brahmacariyavāsaṃ jānantopi kathāsamuṭṭhāpanatthaṃ pucchi. Purimakathāya hi appatiṭṭhitāya pacchimakathā na jāyati, tasmā evaṃ pucchi. Thero anujānanto ‘‘evamāvuso’’ti āha. Athassa pañhavissajjanaṃ sotukāmo āyasmā sāriputto ‘‘kiṃ nu kho āvuso sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti paṭipāṭiyā satta visuddhiyo pucchi. Tāsaṃ vitthārakathā visuddhimagge vuttā. Āyasmā pana puṇṇo [Pg.62] yasmā catupārisuddhisīlādīsu ṭhitassāpi brahmacariyavāso matthakaṃ na pāpuṇāti, tasmā, ‘‘no hidaṃ, āvuso’’ti sabbaṃ paṭikkhipi.

When it was asked, 'Friend, is the holy life lived under the Blessed One?' Venerable Sāriputta asked this, although he knew that the holy life was lived under the Blessed One, in order to initiate a discussion. For when a preceding topic is not established, a subsequent topic does not arise; therefore, he asked thus. The Elder, agreeing, said, 'Yes, friend.' Then Venerable Sāriputta, desiring to hear the answer to the question, asked in sequence about the seven purifications, starting with, 'Friend, is the holy life lived under the Blessed One for the sake of purity of virtue?' The detailed explanation of these is given in the Visuddhimagga. But Venerable Puṇṇa, because the living of the holy life does not reach its culmination even for one established in the fourfold purity of virtue and so on, therefore rejected it all, saying, 'Not for this, friend.'

Kimatthaṃ carahāvusoti yadi sīlavisuddhiādīnaṃ atthāya brahmacariyaṃ na vussati, atha kimatthaṃ vussatīti pucchi. Anupādāparinibbānatthaṃ kho, āvusoti ettha anupādāparinibbānaṃ nāma appaccayaparinibbānaṃ. Dvedhā upādānāni gahaṇūpādānañca paccayūpādānañca. Gahaṇūpādānaṃ nāma kāmupādānādikaṃ catubbidhaṃ, paccayūpādānaṃ nāma avijjāpaccayā saṅkhārāti evaṃ vuttapaccayā. Tattha gahaṇūpādānavādino ācariyā anupādāparinibbānanti catūsu upādānesu aññatarenāpi kañci dhammaṃ aggahetvā pavattaṃ arahattaphalaṃ anupādāparinibbānanti kathenti. Tañhi na ca upādānasampayuttaṃ hutvā kañci dhammaṃ upādiyati, kilesānañca parinibbutante jātattā parinibbānanti vuccati. Paccayūpādānavādino pana anupādāparinibbānanti appaccayaparinibbānaṃ. Paccayavasena anuppannaṃ asaṅkhataṃ amatadhātumeva anupādāparinibbānanti kathenti. Ayaṃ anto, ayaṃ koṭi, ayaṃ niṭṭhā. Appaccayaparinibbānaṃ pattassa hi brahmacariyavāso matthakaṃ patto nāma hoti, tasmā thero ‘‘anupādāparinibbānattha’’nti āha. Atha naṃ anuyuñjanto āyasmā sāriputto ‘‘kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbāna’’nti puna pucchaṃ ārabhi.

“For what purpose then, friend?” he asked. “If the holy life is not lived for the sake of purity of virtue and so on, then for what purpose is it lived?” “For the sake of Nibbāna without clinging, friend.” Here, “Nibbāna without clinging” means Nibbāna without conditions. Clinging is twofold: clinging by grasping and clinging by condition. Clinging by grasping is the fourfold kind, beginning with clinging to sensual pleasures. Clinging by condition refers to the conditions stated thus: “with ignorance as condition, formations.” Here, teachers who hold to the view of clinging by grasping explain “Nibbāna without clinging” as the fruit of arahantship that proceeds without grasping any phenomenon through any of the four clingings. For it does not grasp any phenomenon by being associated with clinging, and because it arises when the defilements are fully extinguished, it is called Parinibbāna. But teachers who hold to the view of clinging by condition explain “Nibbāna without clinging” as Nibbāna without conditions. They teach that the unconditioned, deathless element, which has not arisen through conditions, is itself “Nibbāna without clinging.” This is the end, this is the culmination, this is the consummation. For one who has attained Nibbāna without conditions, the living of the holy life is said to have reached its peak. Therefore, the elder said, “For the sake of Nibbāna without clinging.” Then, questioning him further, Venerable Sāriputta began to ask again, “Friend, is purity of virtue Nibbāna without clinging?”

258. Theropi sabbaparivattesu tatheva paṭikkhipitvā pariyosāne dosaṃ dassento sīlavisuddhiṃ ce, āvusotiādimāha. Tattha paññapeyyāti yadi paññapeyya. Saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyyāti saṅgahaṇadhammameva niggahaṇadhammaṃ sappaccayadhammameva appaccayadhammaṃ saṅkhatadhammameva asaṅkhatadhammanti paññapeyyāti attho. Ñāṇadassanavisuddhiyaṃ pana sappaccayadhammameva appaccayadhammaṃ saṅkhatadhammameva asaṅkhatadhammanti paññapeyyāti ayameva attho gahetabbo. Puthujjano hi, āvusoti ettha vaṭṭānugato lokiyabālaputhujjano daṭṭhabbo. So hi catupārisuddhisīlamattassāpi abhāvato sabbaso aññatra imehi dhammehi. Tena hīti yena kāraṇena ekacce paṇḍitā upamāya atthaṃ jānanti, tena kāraṇena upamaṃ te karissāmīti attho.

258. The elder, having similarly rejected it in all its variations, at the end, pointing out the fault, said, “If, friend, purity of virtue…” Here, “if it could be designated” means if one were to designate. The meaning is that one would be designating that which is subject to grasping as that which is not subject to grasping, a state of inclusion as a state of removal, that which is conditioned as unconditioned, and that which is compounded as uncompounded. But regarding purity of knowledge and vision, the meaning to be taken is that one would be designating that which is conditioned as unconditioned, and that which is compounded as uncompounded. “But a worldling, friend”—here, a worldly, foolish ordinary person caught in the round of existence is to be understood. For he is entirely devoid of even the mere fourfold purity of virtue, altogether other than these states. “Therefore”—for the reason that some wise ones understand the meaning through similes, for that reason I will make a simile for you—this is the meaning.

Sattarathavinītavaṇṇanā

The Explanation of the Seven Relays of Chariots

259. Satta [Pg.63] rathavinītānīti vinītaassājāniyayutte satta rathe. Yāvadeva, cittavisuddhatthāti, āvuso, ayaṃ sīlavisuddhi nāma, yāvadeva, cittavisuddhatthā. Cittavisuddhatthāti nissakkavacanametaṃ. Ayaṃ panettha attho, yāvadeva, cittavisuddhisaṅkhātā atthā, tāva ayaṃ sīlavisuddhi nāma icchitabbā. Yā pana ayaṃ cittavisuddhi, esā sīlavisuddhiyā attho, ayaṃ koṭi, idaṃ pariyosānaṃ, cittavisuddhiyaṃ ṭhitassa hi sīlavisuddhikiccaṃ kataṃ nāma hotīti. Esa nayo sabbapadesu.

259. “The seven relays of chariots” means the seven chariots yoked with well-trained thoroughbreds. “Friend, this purity of virtue is just for the sake of purification of mind.” The phrase 'for the sake of purification of mind' is a statement of limitation. Here, the meaning is this: purity of virtue should be desired only insofar as it serves the purpose known as purification of mind. But this purification of mind is the purpose of purity of virtue—this is the culmination, this is the final end. For one established in purification of mind, the task of purity of virtue is said to be accomplished. This is the method in all instances.

Idaṃ panettha opammasaṃsandanaṃ – rājā pasenadi kosalo viya hi jarāmaraṇabhīruko yogāvacaro daṭṭhabbo. Sāvatthinagaraṃ viya sakkāyanagaraṃ, sāketanagaraṃ viya nibbānanagaraṃ, rañño sākete vaḍḍhiāvahassa sīghaṃ gantvā pāpuṇitabbassa accāyikassa kiccassa uppādakālo viya yogino anabhisametānaṃ catunnaṃ ariyasaccānaṃ abhisamayakiccassa uppādakālo. Satta rathavinītāni viya satta visuddhiyo, paṭhamaṃ rathavinītaṃ āruḷhakālo viya sīlavisuddhiyaṃ ṭhitakālo, paṭhamarathavinītādīhi dutiyādīni āruḷhakālo viya sīlavisuddhiādīhi cittavisuddhiādīsu ṭhitakālo. Sattamena rathavinītena sākete antepuradvāre oruyha uparipāsāde ñātimittagaṇaparivutassa surasabhojanaparibhogakālo viya yogino ñāṇadassanavisuddhiyā sabbakilese khepetvā dhammavarapāsādaṃ āruyha paropaṇṇāsakusaladhammaparivārassa nibbānārammaṇaṃ phalasamāpattiṃ appetvā nirodhasayane nisinnassa lokuttarasukhānubhavanakālo daṭṭhabbo.

Herein is the application of the analogy: the yogi, fearful of aging and death, should be seen like King Pasenadi of Kosala. The city of Sāvatthī is like the city of one's own body; the city of Sāketa is like the city of Nibbāna. The time for the arising of the urgent task for the king, which must be swiftly reached in Sāketa and brings prosperity, is like the time for the arising of the task of realizing the four noble truths not yet comprehended by the yogi. The seven chariot relays are like the seven purifications. The time of mounting the first chariot relay is like the time of being established in purity of virtue. The time of mounting the second and subsequent relays from the first is like the time of being established in purification of mind and the others, following purity of virtue. The time of descending from the seventh chariot relay at the inner palace gate in Sāketa and enjoying delicious food surrounded by a crowd of relatives and friends in the upper palace, is like the time when the yogi, having destroyed all defilements through the purification of knowledge and vision, ascends the excellent Dhamma palace, surrounded by the retinue of over fifty wholesome states, having attained fruition attainment with Nibbāna as its object, and, seated on the bed of cessation, experiences the bliss of the supramundane.

Iti āyasmantaṃ puṇṇaṃ dasakathāvatthulābhiṃ dhammasenāpatisāriputtatthero satta visuddhiyo pucchi. Āyasmā puṇṇo dasa kathāvatthūni vissajjesi. Evaṃ pucchanto pana dhammasenāpati kiṃ jānitvā pucchi, udāhu ajānitvā? Titthakusalo vā pana hutvā visayasmiṃ pucchi, udāhu atitthakusalo hutvā avisayasmiṃ? Puṇṇattheropi ca kiṃ jānitvā vissajjesi, udāhu ajānitvā? Titthakusalo vā pana hutvā visayasmiṃ vissajjesi, udāhu atitthakusalo hutvā avisayeti? Jānitvā titthakusalo hutvā visaye pucchīti hi vadamāno dhammasenāpatiṃyeva vadeyya. Jānitvā titthakusalo hutvā visaye vissajjesīti vadamāno puṇṇattheraṃyeva [Pg.64] vadeyya. Yañhi visuddhīsu saṃkhittaṃ, taṃ kathāvatthūsu vitthiṇṇaṃ. Yaṃ kathāvatthūsu saṃkhittaṃ, taṃ visuddhīsu vitthiṇṇaṃ. Tadaminā nayena veditabbaṃ.

Thus, the Elder Sāriputta, the General of the Dhamma, asked the venerable Puṇṇa, a gainer of the ten topics of discourse, about the seven purifications. The venerable Puṇṇa answered regarding the ten topics of discourse. Now, when the General of the Dhamma asked, did he ask knowing, or without knowing? Did he ask as one skilled in the proper domain, within his sphere, or as one unskilled in the proper domain, outside his sphere? And did the Elder Puṇṇa answer knowing, or without knowing? Did he answer as one skilled in the proper domain, within his sphere, or as one unskilled in the proper domain, outside his sphere? For if one were to say that he asked knowing and as one skilled in the proper domain, within his sphere, one would be speaking of the General of the Dhamma himself. If one were to say that he answered knowing and as one skilled in the proper domain, within his sphere, one would be speaking of the Elder Puṇṇa himself. For what is condensed in the purifications is elaborated in the topics of discourse, and what is condensed in the topics of discourse is elaborated in the purifications. This should be understood in this way.

Visuddhīsu hi ekā sīlavisuddhi cattāri kathāvatthūni hutvā āgatā appicchakathā santuṭṭhikathā asaṃsaggakathā, sīlakathāti. Ekā cittavisuddhi tīṇi kathāvatthūni hutvā āgatā – pavivekakathā, vīriyārambhakathā, samādhikathāti, evaṃ tāva yaṃ visuddhīsu saṃkhittaṃ, taṃ kathāvatthūsu vitthiṇṇaṃ. Kathāvatthūsu pana ekā paññākathā pañca visuddhiyo hutvā āgatā – diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti, evaṃ yaṃ kathāvatthūsu saṃkhittaṃ, taṃ visuddhīsu vitthiṇṇaṃ. Tasmā sāriputtatthero satta visuddhiyo pucchanto na aññaṃ pucchi, dasa kathāvatthūniyeva pucchi. Puṇṇattheropi satta visuddhiyo vissajjento na aññaṃ vissajjesi, dasa kathāvatthūniyeva vissajjesīti. Iti ubhopete jānitvā titthakusalā hutvā visayeva pañhaṃ pucchiṃsu ceva vissajjesuṃ cāti veditabbo.

For among the purifications, the one, purity of virtue, is presented as four topics of discourse: discourse on fewness of wishes, discourse on contentment, discourse on non-association, and discourse on virtue. The one, purity of mind, is presented as three topics of discourse: discourse on seclusion, discourse on the instigation of energy, and discourse on concentration. Thus, what is concise in the purifications is elaborated in the topics of discourse. But in the topics of discourse, the one, the discourse on wisdom, is presented as five purifications: purification of view, purification by overcoming doubt, purification by knowledge and vision of what is and is not the path, purification by knowledge and vision of the course of practice, and purification by knowledge and vision. Thus, what is concise in the topics of discourse is elaborated in the purifications. Therefore, when the Elder Sāriputta asked about the seven purifications, he did not ask anything else; he asked only about the ten topics of discourse. Likewise, when the Elder Puṇṇa answered about the seven purifications, he did not answer anything else; he answered only about the ten topics of discourse. Thus, it should be understood that both, being skilled in the proper domain, knowingly asked and answered the question within their own sphere.

260. Ko nāmo āyasmāti na thero tassa nāmaṃ na jānāti. Jānantoyeva pana sammodituṃ labhissāmīti pucchi. Kathañca panāyasmantanti idaṃ pana thero sammodamāno āha. Mantāṇiputtoti mantāṇiyā brāhmaṇiyā putto. Yathā tanti ettha tanti nipātamattaṃ, yathā sutavatā sāvakena byākātabbā, evameva byākatāti ayamettha saṅkhepattho. Anumassa anumassāti dasa kathāvatthūni ogāhetvā anupavisitvā. Celaṇḍupakenāti ettha celaṃ vuccati vatthaṃ, aṇḍupakaṃ cumbaṭakaṃ. Vatthacumbaṭakaṃ sīse katvā āyasmantaṃ tattha nisīdāpetvā pariharantāpi sabrahmacārī dassanāya labheyyuṃ, evaṃ laddhadassanampi tesaṃ lābhāyevāti aṭṭhānaparikappena abhiṇhadassanassa upāyaṃ dassesi. Evaṃ apariharantena hi pañhaṃ vā pucchitukāmena dhammaṃ vā sotukāmena ‘‘thero kattha ṭhito kattha nisinno’’ti pariyesantena caritabbaṃ hoti. Evaṃ pariharantā pana icchiticchitakkhaṇeyeva sīsato oropetvā mahārahe āsane nisīdāpetvā sakkā honti pañhaṃ vā pucchituṃ dhammaṃ vā sotuṃ. Iti aṭṭhānaparikappena abhiṇhadassanassa upāyaṃ dassesi.

260. Regarding 'What is the venerable one's name?': it is not that the Elder did not know his name. Rather, though he knew it, he asked thinking, 'I will be able to converse with him.' Regarding 'And how, venerable one?': this the Elder said while exchanging friendly greetings. 'Mantāṇiputta' means 'the son of the brahmin woman Mantāṇī.' Regarding 'Yathā tanti': here, the word 'tanti' is merely a particle. The brief meaning here is: just as it should be explained by a learned disciple, so it was explained. Regarding 'Anumassa anumassa': having delved into and penetrated the ten topics of discourse. Regarding 'Celaṇḍupakena': here, 'cela' means cloth, and 'aṇḍupaka' means a head-coil. Having placed the cloth head-coil on our heads and seated the venerable one on it, even while carrying him, his fellow practitioners would be able to see him. Thus, even their obtaining a sight of him would be for their benefit. By this impossible supposition, he showed a means for frequent sight. For if he were not carried thus, one wishing to ask a question or hear the Dhamma would have to search, thinking, 'Where is the Elder standing? Where is he seated?' But by carrying him thus, whenever they wished, they could immediately lower him from their heads, seat him on a worthy seat, and then ask questions or listen to the Dhamma. Thus, by this impossible supposition, he showed a means for frequent sight.

Sāriputtoti ca pana manti sāriyā brāhmaṇiyā puttoti ca pana evaṃ maṃ sabrahmacārī jānanti. Satthukappenāti satthusadisena. Iti ekapadeneva āyasmā [Pg.65] puṇṇo sāriputtattheraṃ candamaṇḍalaṃ āhacca ṭhapento viya ukkhipi. Therassa hi imasmiṃ ṭhāne ekantadhammakathikabhāvo pākaṭo ahosi. Amaccañhi purohitaṃ mahantoti vadamāno rājasadisoti vadeyya, goṇaṃ hatthippamāṇoti, vāpiṃ samuddappamāṇoti, ālokaṃ candimasūriyālokappamāṇoti, ito paraṃ etesaṃ mahantabhāvakathā nāma natthi. Sāvakampi mahāti vadanto satthupaṭibhāgoti vadeyya, ito paraṃ tassa mahantabhāvakathā nāma natthi. Iccāyasmā puṇṇo ekapadeneva theraṃ candamaṇḍalaṃ āhacca ṭhapento viya ukkhipi.

And indeed, my fellows in the holy life know me as 'Sāriputta,' that is, 'the son of the brahmin woman Sārī.' 'Like the Teacher' means 'similar to the Teacher.' Thus, with a single phrase, the Venerable Puṇṇa extolled the Elder Sāriputta as if placing him upon the orb of the moon. For in this instance, the Elder's nature as one who speaks solely of the Dhamma was clearly revealed. For if one were to call a minister or a royal chaplain 'great,' one would say 'he is like the king'; if one were to call an ox 'great,' one would say 'it is the size of an elephant'; a reservoir, 'it is the size of an ocean'; light, 'it is like the light of the moon and sun'—beyond this, there is no further way to speak of their greatness. Similarly, when calling a disciple 'great,' one would say, 'He is a counterpart to the Teacher'—beyond this, there is no further way to speak of his greatness. Thus, the Venerable Puṇṇa, with a single phrase, extolled the Elder as if placing him upon the orb of the moon.

Ettakampi no nappaṭibhāseyyāti paṭisambhidāpattassa appaṭibhānaṃ nāma natthi. Yā panāyaṃ upamā āhaṭā, taṃ na āhareyyāma, atthameva katheyyāma. Upamā hi ajānantānaṃ āharīyatīti ayamettha adhippāyo. Aṭṭhakathāyaṃ pana idampi paṭikkhipitvā upamā nāma buddhānampi santike āharīyati, theraṃ panesa apacāyamāno evamāhāti.

As to the thought, 'Should we not be able to explain even this much?': for one who has attained the analytical knowledges, there is no such thing as an inability to explain. But as for this simile that has been brought forward, we should not have brought it forward; we should have spoken only of the meaning. For similes are brought forward for those who do not understand—this is the intention here. However, in the commentary, rejecting even this, it is said that similes are indeed brought forward even in the presence of the Buddhas, but this one speaks thus while showing disrespect to the Elder.

Anumassa anumassa pucchitāti dasa kathāvatthūni ogāhetvā ogāhetvā pucchitā. Kiṃ pana pañhassa pucchanaṃ bhāriyaṃ, udāhu vissajjananti? Uggahetvā pucchanaṃ no bhāriyaṃ, vissajjanaṃ pana bhāriyaṃ. Sahetukaṃ vā sakāraṇaṃ katvā pucchanampi vissajjanampi bhāriyameva. Samanumodiṃsūti samacittā hutvā anumodiṃsu. Iti yathānusandhināva desanā niṭṭhitāti.

'Having questioned minutely' means: the ten topics of discussion were questioned, having been delved into again and again. But which is more weighty: the asking of the question, or the answering? Asking, once grasped, is not weighty, but answering is weighty. However, both asking and answering with reason and cause are indeed weighty. 'They rejoiced together' means: they rejoiced, having become of one mind. Thus, the discourse was concluded according to its internal connection.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

Of the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

Rathavinītasuttavaṇṇanā niṭṭhitā.

The commentary on the Rathavinīta Sutta is concluded.

5. Nivāpasuttavaṇṇanā

5. The Commentary on the Nivāpa Sutta

261. Evaṃ me sutanti nivāpasuttaṃ. Tattha nevāpikoti yo migānaṃ gahaṇatthāya araññe tiṇabījāni vapati ‘‘idaṃ tiṇaṃ khādituṃ āgate mige sukhaṃ gaṇhissāmī’’ti. Nivāpanti vappaṃ. Nivuttanti vapitaṃ. Migajātāti migaghaṭā. Anupakhajjāti anupavisitvā. Mucchitāti taṇhāmucchanāya mucchitā, taṇhāya hadayaṃ pavisitvā mucchanākāraṃ pāpitāti [Pg.66] attho. Madaṃ āpajjissantīti mānamadaṃ āpajjissanti. Pamādanti vissaṭṭhasatibhāvaṃ. Yathākāmakaraṇīyā bhavissantīti yathā icchissāma, tathā kātabbā bhavissanti. Imasmiṃ nivāpeti imasmiṃ nivāpaṭṭhāne. Ekaṃ kira nivāpatiṇaṃ nāma atthi nidāghabhaddakaṃ, taṃ yathā yathā nidāgho hoti, tathā tathā nīvāravanaṃ viya meghamālā viya ca ekagghanaṃ hoti, taṃ luddakā ekasmiṃ udakaphāsukaṭṭhāne kasitvā vapitvā vatiṃ katvā dvāraṃ yojetvā rakkhanti. Atha yadā mahānidāghe sabbatiṇāni sukkhāni honti, jivhātemanamattampi udakaṃ dullabhaṃ hoti, tadā migajātā sukkhatiṇāni ceva purāṇapaṇṇāni ca khādantā kampamānā viya vicarantā nivāpatiṇassa gandhaṃ ghāyitvā vadhabandhanādīni agaṇayitvā vatiṃ ajjhottharantā pavisanti. Tesañhi nivāpatiṇaṃ ativiya piyaṃ hoti manāpaṃ. Nevāpiko te disvā dve tīṇi divasāni pamatto viya hoti, dvāraṃ vivaritvā tiṭṭhati. Antonivāpaṭṭhāne tahiṃ tahiṃ udakaāvāṭakāpi honti, migā vivaṭadvārena pavisitvā khāditamattakaṃ pivitamattakameva katvā pakkamanti, punadivase kiñci na karontīti kaṇṇe cālayamānā khāditvā pivitvā ataramānā gacchanti, punadivase koci kiñci kattā natthīti yāvadatthaṃ khāditvā pivitvā maṇḍalagumbaṃ pavisitvā nipajjanti. Luddakā tesaṃ pamattabhāvaṃ jānitvā dvāraṃ pidhāya samparivāretvā koṭito paṭṭhāya koṭṭetvā gacchanti, evaṃ te tasmiṃ nivāpe nevāpikassa yathākāmakaraṇīyā bhavanti.

261. 'Thus have I heard'—this is the Nivāpa Sutta. Therein, 'a sower of bait' (nevāpika) is one who sows grass seeds in the forest for the purpose of capturing deer, thinking: 'I will easily catch the deer that come to eat this grass.' 'Bait' (nivāpa) means that which is sown. 'Sown' (nivutta) means scattered. 'Herds of deer' (migajātā) means groups of deer. 'Having eaten' (anupakhajja) means having entered and eaten. 'Infatuated' (mucchitā) means infatuated with the infatuation of craving; the meaning is that craving, having entered the heart, has brought them to a state of infatuation. 'They will fall into intoxication' (madaṃ āpajjissanti) means they will fall into the intoxication of conceit. 'Heedlessness' (pamāda) means a state of lapsed mindfulness. 'They will become subject to his will' (yathākāmakaraṇīyā bhavissanti) means they will become beings who can be treated as he wishes. 'In this bait' (imasmiṃ nivāpe) means in this baiting ground. There is, it is said, a certain grass called bait-grass, which thrives in the hot season. As the hot season progresses, it becomes dense like a forest of wild rice or a bank of clouds. Hunters plow a spot with a good water source, sow this grass, build a fence, set up a gate, and guard it. Then, during the great heat, when all other grasses are dry and water enough to wet the tongue is scarce, the herds of deer, eating dry grass and old leaves, wander about as if trembling. Smelling the scent of the bait-grass, disregarding the dangers of being killed or captured, they leap over the fence and enter. For them, the bait-grass is extremely dear and pleasing. Seeing them, the sower of bait acts as if he is heedless for two or three days, leaving the gate open. Inside the baiting ground, there are also water pits here and there. The deer enter through the open gate, eat and drink their fill, and then leave. The next day, thinking, 'He is not doing anything,' they eat and drink while flicking their ears, and depart without hurrying. The day after, thinking, 'There is no one here to do anything,' they eat and drink as much as they want, enter a circular thicket, and lie down. The hunters, knowing they have become heedless, close the gate, surround them, and, starting from one end, go along beating them. Thus, in that baiting ground, they become subject to the will of the sower of bait.

262. Tatra, bhikkhaveti, bhikkhave, tesu migajātesu. Paṭhamā migajātāti, migajātā paṭhamadutiyā nāma natthi. Bhagavā pana āgatapaṭipāṭivasena kappetvā paṭhamā, dutiyā, tatiyā, catutthāti nāmaṃ āropetvā dassesi. Iddhānubhāvāti yathākāmaṃ kattabbabhāvato; vasībhāvoyeva hi ettha iddhīti ca ānubhāvoti ca adhippeto.

262. 'Therein, bhikkhus' means: Bhikkhus, among those herds of deer. 'The first herd of deer': there is no such thing as a first or second herd of deer by nature. However, the Blessed One, establishing an order based on their approach, taught by applying the names 'first,' 'second,' 'third,' and 'fourth.' 'Power and influence' (iddhānubhāva) is so called because of the state of being subject to the trapper's will; for here mastery itself is intended by both 'power' (iddhi) and 'influence' (ānubhāva).

263. Bhayabhogāti bhayena bhogato. Balavīriyanti aparāparaṃ sañcaraṇavāyodhātu, sā parihāyīti attho.

263. 'Enjoying with fear' (bhayabhoga) means enjoying out of fear. 'Strength and energy' (balavīriya) refers to the wind element that constitutes the energy for moving about; the meaning is that this diminishes.

264. Upanissāya āsayaṃ kappeyyāmāti anto nipajjitvā khādantānampi bhayameva, bāhirato āgantvā khādantānampi bhayameva, mayaṃ pana amuṃ nivāpaṭṭhānaṃ nissāya ekamante āsayaṃ kappeyyāmāti cintayiṃsu. Upanissāya [Pg.67] āsayaṃ kappayiṃsūti luddakā nāma na sabbakālaṃ appamattā honti. Mayaṃ tattha tattha maṇḍalagumbesu ceva vatipādesu ca nipajjitvā etesu mukhadhovanatthaṃ vā āhārakiccakaraṇatthaṃ vā pakkantesu nivāpavatthuṃ pavisitvā khāditamattaṃ katvā amhākaṃ vasanaṭṭhānaṃ pavisissāmāti nivāpavatthuṃ upanissāya gahanesu gumbavatipādādīsu āsayaṃ kappayiṃsu. Bhuñjiṃsūti vuttanayena luddakānaṃ pamādakālaṃ ñatvā sīghaṃ sīghaṃ pavisitvā bhuñjiṃsu. Ketabinoti sikkhitakerāṭikā. Iddhimantāti iddhimanto viya. Parajanāti yakkhā. Ime na migajātāti. Āgatiṃ vā gatiṃ vāti iminā nāma ṭhānena āgacchanti, amutra gacchantīti idaṃ nesaṃ na jānāma. Daṇḍavākarāhīti daṇḍavākarajālehi. Samantā sappadesaṃ anuparivāresunti atimāyāvino ete, na dūraṃ gamissanti, santikeyeva nipannā bhavissantīti nivāpakkhettassa samantā sappadesaṃ mahantaṃ okāsaṃ anuparivāresuṃ. Addasaṃsūti evaṃ parivāretvā vākarajālaṃ samantato cāletvā olokentā addasaṃsu. Yattha teti yasmiṃ ṭhāne te gāhaṃ agamaṃsu, taṃ ṭhānaṃ addasaṃsūti attho.

264. 'Upanissāya āsayaṃ kappeyyāmā'ti – even if they lay hidden inside and ate, there was danger; if they came from outside to eat, there was also danger. They thought: 'Let us, relying on this feeding ground, make a dwelling in a secluded place.' 'Upanissāya āsayaṃ kappayiṃsū'ti – trappers are not always vigilant. They thought, 'We will lie in circular thickets and at the foot of creepers, and when the trappers leave to wash their faces or to get their food, we will enter the feeding area, eat just enough, and return to our dwelling.' Thus, relying on the feeding ground, they made a dwelling in dense foliage, at the foot of creepers, and such places. 'Bhuñjiṃsū'ti – knowing the trappers' moments of carelessness, as previously stated, they entered swiftly and ate. 'Ketabino'ti – skilled tricksters. 'Iddhimantā'ti – as if possessing psychic powers. 'Parajanā'ti – yakkhas. 'Ime na migajātā'ti. 'Āgatiṃ vā gatiṃ vā'ti – we do not know from which place they come or to where they go. 'Daṇḍavākarāhī'ti – with stake-nets. 'Samantā sappadesaṃ anuparivāresu'nti – 'These are extremely cunning; they would not go far but remain nearby.' Thus, they completely surrounded the feeding ground, leaving a large space all around. 'Addasaṃsū'ti – having thus surrounded them and shaking the net-trap all around, while looking, they saw them. 'Yattha te'ti – the place where they were caught; they saw that place—this is the meaning.

265. Yaṃnūna mayaṃ yattha agatīti te kira evaṃ cintayiṃsu – ‘‘anto nipajjitvā anto khādantānampi bhayameva, bāhirato āgantvā khādantānampi santike vasitvā khādantānampi bhayameva, tepi hi vākarajālena parikkhipitvā gahitāyevā’’ti, tena tesaṃ etadahosi – ‘‘yaṃnūna mayaṃ yattha nevāpikassa ca nevāpikaparisāya ca agati avisayo, tattha tattha seyyaṃ kappeyyāmā’’ti. Aññe ghaṭṭessantīti tato tato dūrataravāsino aññe ghaṭṭessanti. Te ghaṭṭitā aññeti tepi ghaṭṭitā aññe tato dūrataravāsino ghaṭṭessanti. Evaṃ imaṃ nivāpaṃ nivuttaṃ sabbaso migajātā parimuccissantīti evaṃ imaṃ amhehi nivuttaṃ nivāpaṃ sabbe migaghaṭā migasaṅghā vissajjessanti pariccajissanti. Ajjhupekkheyyāmāti tesaṃ gahaṇe abyāvaṭā bhaveyyāmāti; yathā tathā āgacchantesu hi taruṇapotako vā mahallako vā dubbalo vā yūthaparihīno vā sakkā honti laddhuṃ, anāgacchantesu kiñci natthi. Ajjhupekkhiṃsu kho, bhikkhaveti evaṃ cintetvā abyāvaṭāva ahesuṃ.

265. 'Yaṃnūna mayaṃ yattha agatī'ti – they considered thus: 'For those lying inside and eating inside, there is danger; for those coming from outside and eating, and for those living nearby and eating, there is also danger, for they are indeed caught after being surrounded by the net-trap.' Therefore, it occurred to them: 'Let us make our resting place where it is inaccessible to the trapper and his company.' 'Aññe ghaṭṭessantī'ti – those living further away will encounter others. 'Te ghaṭṭitā aññe'ti – those who are encountered will in turn encounter others living even further away. 'Evaṃ imaṃ nivāpaṃ nivuttaṃ sabbaso migajātā parimuccissantī'ti – thus, all species of deer will be freed from this scattered bait; that is, all herds and flocks of deer will give up and abandon this bait scattered by us. 'Ajjhupekkheyyāmā'ti – 'We should be indifferent,' meaning, 'We should be unconcerned with their capture.' For when they come, whether a young fawn, an old deer, a weak one, or one separated from the herd, they can be caught; but if they do not come, there is nothing. 'Ajjhupekkhiṃsu kho, bhikkhave'ti – having reflected thus, they remained unconcerned.

267. Amuṃ [Pg.68] nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisānīti ettha nivāpoti vā lokāmisānīti vā vaṭṭāmisabhūtānaṃ pañcannaṃ kāmaguṇānametaṃ adhivacanaṃ. Māro na ca bījāni viya kāmaguṇe vapento āhiṇḍati, kāmaguṇagiddhānaṃ pana upari vasaṃ vatteti, tasmā kāmaguṇā mārassa nivāpā nāma honti. Tena vuttaṃ – ‘‘amuṃ nivāpaṃ nivuttaṃ mārassā’’ti. Na parimucciṃsu mārassa iddhānubhāvāti mārassa vasaṃ gatā ahesuṃ, yathākāmakaraṇīyā. Ayaṃ saputtabhariyapabbajjāya āgataupamā.

267. 'Amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisānī'ti – here, 'bait' or 'worldly allurements' is a designation for the five strands of sensual pleasure that are the bait of the round of existence. Māra does not wander about scattering sensual pleasures like seeds, but he exerts control over those greedy for sensual pleasures. Therefore, sensual pleasures are called Māra's bait. Hence it is said: 'This bait laid by Māra.' 'Na parimucciṃsu mārassa iddhānubhāvā'ti – they came under Māra's control, to be dealt with as he pleased. This is the simile of one who has gone forth together with wife and children.

268. Cetovimutti parihāyīti ettha cetovimutti nāma araññe vasissāmāti uppannaajjhāsayo; so parihāyīti attho. Tathūpame ahaṃ ime dutiyeti ayaṃ brāhmaṇadhammikapabbajjāya upamā. Brāhmaṇā hi aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā vaṭṭupacchedabhayena paveṇiṃ ghaṭayissāmāti dhanaṃ pariyesitvā bhariyaṃ gahetvā agāramajjhe vasantā ekasmiṃ putte jāte ‘‘amhākaṃ putto jāto vaṭṭaṃ na ucchinnaṃ paveṇi ghaṭitā’’ti puna nikkhamitvā pabbajanti vā tameva vā sa’kalattavāsaṃ vasanti.

268. 'Cetovimutti parihāyī'ti – here, 'mental liberation' means the intention that arises, thinking: 'I will dwell in the forest.' That declines – this is the meaning. 'Tathūpame ahaṃ ime dutiye'ti – this is a simile for the going-forth according to the Brahminical righteous practice. For Brahmins, after living a celibate life of youth for forty-eight years, fearing the cutting off of the lineage, thinking: 'We will connect the lineage,' they seek wealth, take a wife, and dwell in the household. When one son is born, they think: 'Our son is born, the lineage is not cut off, the lineage is connected,' and then they either go forth again or continue living that same life with their wives.

269. Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṃsūti purimā viya tepi mārassa iddhānubhāvā na mucciṃsu; yathākāmakaraṇīyāva ahesuṃ. Kiṃ pana te akaṃsūti? Gāmanigamarājadhāniyo osaritvā tesu tesu ārāmauyyānaṭṭhānesu assamaṃ māpetvā nivasantā kuladārake hatthiassarathasippādīni nānappakārāni sippāni sikkhāpesuṃ. Iti te vākarajālena tatiyā migajātā viya mārassa pāpimato diṭṭhijālena parikkhipitvā yathākāmakaraṇīyā ahesuṃ.

269. 'Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṃsū'ti – like the former ones, they too were not freed from Māra’s power; they remained subject to his will. What then did they do? Having gone down into villages, towns, and royal cities, having built hermitages in various parks and groves in those places, and dwelling there, they taught the children of good families various crafts such as elephant-training, horsemanship, and chariot-driving. Thus, like the third species of deer caught in a net-trap, they were completely surrounded by the net of views of Māra the Evil One and remained subject to his will.

270. Tathūpame ahaṃ ime catuttheti ayaṃ imassa sāsanassa upamā āhaṭā.

270. 'Tathūpame ahaṃ ime catutthe'ti – this is the simile brought for this teaching.

271. Andhamakāsi māranti na mārassa akkhīni bhindi. Vipassanāpādakajjhānaṃ samāpannassa pana bhikkhuno imaṃ nāma ārammaṇaṃ nissāya cittaṃ vattatīti māro passituṃ na sakkoti. Tena vuttaṃ – ‘‘andhamakāsi māra’’nti. Apadaṃ vadhitvā māracakkhunti teneva pariyāyena yathā mārassa cakkhu apadaṃ [Pg.69] hoti nippadaṃ, appatiṭṭhaṃ, nirārammaṇaṃ, evaṃ vadhitvāti attho. Adassanaṃ gato pāpimatoti teneva pariyāyena mārassa pāpimato adassanaṃ gato. Na hi so attano maṃsacakkhunā tassa vipassanāpādakajjhānaṃ samāpannassa bhikkhuno ñāṇasarīraṃ daṭṭhuṃ sakkoti. Paññāya cassa disvā āsavā parikkhīṇā hontīti maggapaññāya cattāri ariyasaccāni disvā cattāro āsavā parikkhīṇā honti. Tiṇṇo loke visattikanti loke sattavisattabhāvena visattikāti evaṃ saṅkhaṃ gataṃ. Atha vā ‘‘visattikāti kenaṭṭhena visattikā? Visatāti visattikā visaṭāti visattikā, vipulāti visattikā, visālāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṃ haratīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā, visālā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe’’ti (mahāni. 3; cūḷani. mettagūmāṇavapucchāniddesa 22, khaggavisāṇasuttaniddesa 124) visattikā. Evaṃ visattikāti saṅkhaṃ gataṃ taṇhaṃ tiṇṇo nittiṇṇo uttiṇṇo. Tena vuccati – ‘‘tiṇṇo loke visattika’’nti.

271. “He made Māra blind” means not that he broke Māra’s eyes. Rather, when a monk has attained jhāna that is the basis for insight, Māra is unable to see the object upon which that monk’s mind is proceeding. Thus it is said, “He made Māra blind.” “Having struck Māra’s eye so it is without a track” means, by that same method, having struck in such a way that Māra’s eye becomes trackless, without a foothold, without a standing-place, and without an object; this is the meaning. “The Evil One has gone to invisibility” means, by that same method, he has become invisible to the Evil One, Māra. For he is not able to see with his physical eye the knowledge-body of that monk who has attained jhāna that is the basis for insight. “And for him, having seen with wisdom, the taints are completely destroyed” means, having seen the Four Noble Truths with the wisdom of the path, the four taints are completely destroyed. “He has crossed over attachment in the world” means he has crossed over what is reckoned as attachment (visattikā) through the state of clinging and attachment in the world. Alternatively, “attachment” (visattikā) is so called for what reason? It is “attachment” because it spreads (visatāti), because it is extensive (visaṭāti), because it is vast (vipulāti), because it is wide (visālāti), because it is uneven (visamāti), because it adheres (visakkati), because it carries poison (visaṃ harati), because it is deceptive (visaṃvādikā), because it has a poisonous root (visamūlā), because it has a poisonous fruit (visaphalā), because its enjoyment is poisonous (visaparibhogā), or because that craving for forms, sounds, smells, tastes, and tactile objects is vast. Thus, he has crossed, crossed beyond, and surmounted the craving that is reckoned as “attachment.” Therefore it is said, “He has crossed over attachment in the world.”

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

In the Papañcasūdanī, the Commentary on the Majjhima Nikāya

Nivāpasuttavaṇṇanā niṭṭhitā.

The explanation of the Nivāpa Sutta is finished.

6. Pāsarāsisuttavaṇṇanā

6. The Explanation of the Pāsarāsi Sutta

272. Evaṃ me sutanti pāsarāsisuttaṃ. Tattha sādhu mayaṃ, āvusoti āyācantā bhaṇanti. Ete kira pañcasatā bhikkhū janapadavāsino ‘‘dasabalaṃ passissāmā’’ti sāvatthiṃ anuppattā. Satthudassanaṃ pana etehi laddhaṃ, dhammiṃ kathaṃ na tāva suṇanti. Te satthugāravena ‘‘amhākaṃ, bhante, dhammakathaṃ kathethā’’ti vattuṃ na sakkonti. Buddhā hi garū honti, ekacāriko sīho migarājā viya, pabhinnakuñjaro viya, phaṇakataāsīviso viya, mahāaggikkhandho viya ca durāsadā vuttampi cetaṃ –

272. “Thus have I heard” and so on is the Pāsarāsi Sutta. Therein, they say, “Good, friends, may we…” while making a request. It is said that these five hundred monks, residents of the countryside, arrived in Sāvatthī thinking, “We will see the One with Ten Powers.” They did get to see the Teacher, but they had not yet heard a talk on the Dhamma. Out of reverence for the Teacher, they were unable to say, “Venerable Sir, please give us a talk on the Dhamma.” For Buddhas are venerable; they are difficult to approach, like a solitary lion, the king of beasts; like an elephant in rut; like a venomous snake with its hood spread; and like a great mass of fire. And this has also been said:

‘‘Āsīviso yathā ghoro, migarājāva kesarī;

Nāgova kuñjaro dantī, evaṃ buddhā durāsadā’’ti.

“Like a fierce venomous snake, or a maned lion, king of beasts; like a great elephant, a tusker—so are the Buddhas difficult to approach.”

Evaṃ [Pg.70] durāsadaṃ satthāraṃ te bhikkhū sayaṃ yācituṃ asakkontā āyasmantaṃ ānandaṃ yācamānā ‘‘sādhu mayaṃ, āvuso’’ti āhaṃsu.

Being unable to ask the Teacher themselves, who is so difficult to approach, those monks, requesting the Venerable Ānanda, said, “Good, friends, may we…”

Appeva nāmāti api nāma labheyyātha. Kasmā pana thero te bhikkhū ‘‘rammakassa brāhmaṇassa assamaṃ upasaṅkameyyāthā’’ti āha? Pākaṭakiriyatāya. Dasabalassa hi kiriyā therassa pākaṭā hoti; jānāti thero, ‘‘ajja satthā jetavane vasitvā pubbārāme divāvihāraṃ karissati; ajja pubbārāme vasitvā jetavane divāvihāraṃ karissati; ajja ekakova piṇḍāya pavisissati; ajja bhikkhusaṅghaparivuto imasmiṃ kāle janapadacārikaṃ nikkhamissatī’’ti. Kiṃ panassa evaṃ jānanatthaṃ cetopariyañāṇaṃ atthīti? Natthi. Anumānabuddhiyā pana katakiriyāya nayaggāhena jānāti. Yañhi divasaṃ bhagavā jetavane vasitvā pubbārāme divāvihāraṃ kātukāmo hoti, tadā senāsanaparikkhārabhaṇḍānaṃ paṭisāmanākāraṃ dasseti, thero sammajjanisaṅkārachaḍḍanakādīni paṭisāmeti. Pubbārāme vasitvā jetavanaṃ divāvihārāya āgamanakālepi eseva nayo.

“Perhaps indeed” means “perhaps you may obtain.” But why did the elder tell those monks, “You should go to the hermitage of the brahmin Rammaka”? Because of the manifest nature of his actions. For the actions of the One with Ten Powers are manifest to the elder; the elder knows, “Today the Teacher, having dwelt at Jetavana, will spend the day at the Pubbārāma; today, having dwelt at the Pubbārāma, he will spend the day at Jetavana; today he will enter for alms-food all alone; today, surrounded by the community of monks, he will depart at this time for a tour of the countryside.” But does he have the knowledge of others’ minds in order to know this? He does not. Rather, he knows by inferential wisdom, by grasping the pattern of the actions performed. For on a day when the Blessed One, having dwelt at Jetavana, wishes to spend the day at the Pubbārāma, he shows the sign of putting away the lodging and requisites; the elder puts away the brooms, refuse baskets, and so on. The same principle applies on an occasion when, having dwelt at the Pubbārāma, he is coming to Jetavana to spend the day.

Yadā pana ekako piṇḍāya pavisitukāmo hoti, tadā pātova sarīrapaṭijagganaṃ katvā gandhakuṭiṃ pavisitvā dvāraṃ pidhāya phalasamāpattiṃ appetvā nisīdati. Thero ‘‘ajja bhagavā bodhaneyyabandhavaṃ disvā nisinno’’ti tāya saññāya ñatvā ‘‘ajja, āvuso, bhagavā ekako pavisitukāmo, tumhe bhikkhācārasajjā hothā’’ti bhikkhūnaṃ saññaṃ deti. Yadā pana bhikkhusaṅghaparivāro pavisitukāmo hoti, tadā gandhakuṭidvāraṃ upaḍḍhapidahitaṃ katvā phalasamāpattiṃ appetvā nisīdati, thero tāya saññāya ñatvā pattacīvaraggahaṇatthāya bhikkhūnaṃ saññaṃ deti. Yadā janapadacārikaṃ nikkhamitukāmo hoti, tadā ekaṃ dve ālope atirekaṃ bhuñjati, sabbakālaṃ caṅkamanañcāruyha aparāparaṃ caṅkamati, thero tāya saññāya ñatvā ‘‘bhagavā, āvuso, janapadacārikaṃ caritukāmo, tumhākaṃ kattabbaṃ karothā’’ti bhikkhūnaṃ saññaṃ deti.

When he wishes to enter for alms-food alone, then, early in the morning, after attending to his bodily needs, he enters the perfumed chamber, closes the door, enters the attainment of fruition, and sits down. The elder, knowing by that sign that “Today the Blessed One, having seen a kinsman who can be awakened, is seated,” gives a sign to the monks: “Friends, today the Blessed One wishes to enter alone; you should get ready for the alms-round.” When he wishes to enter surrounded by the community of monks, then, having left the door of the perfumed chamber half-closed, he enters the attainment of fruition and sits down. The elder, knowing by that sign, gives a sign to the monks to get their bowls and robes. When he wishes to depart for a tour of the countryside, then he eats one or two extra mouthfuls, and at all times, he ascends the walking path and walks back and forth. The elder, knowing by that sign, gives a sign to the monks: “Friends, the Blessed One wishes to travel in the countryside; do what you need to do.”

Bhagavā paṭhamabodhiyaṃ vīsati vassāni anibaddhavāso ahosi, pacchā pañcavīsati vassāni abbokiṇṇaṃ sāvatthiṃyeva upanissāya vasanto ekadivase [Pg.71] dve ṭhānāni paribhuñjati. Jetavane rattiṃ vasitvā punadivase bhikkhusaṅghaparivuto dakkhiṇadvārena sāvatthiṃ piṇḍāya pavisitvā pācīnadvārena nikkhamitvā pubbārāme divāvihāraṃ karoti. Pubbārāme rattiṃ vasitvā punadivase pācīnadvārena sāvatthiṃ piṇḍāya pavisitvā dakkhiṇadvārena nikkhamitvā jetavane divāvihāraṃ karoti. Kasmā? Dvinnaṃ kulānaṃ anukampāya. Manussattabhāve ṭhitena hi anāthapiṇḍikena viya aññena kenaci, mātugāmattabhāve ṭhitāya ca visākhāya viya aññāya itthiyā tathāgataṃ uddissa dhanapariccāgo kato nāma natthi, tasmā bhagavā tesaṃ anukampāya ekadivase imāni dve ṭhānāni paribhuñjati. Tasmiṃ pana divase jetavane vasi, tasmā thero – ‘‘ajja bhagavā sāvatthiyaṃ piṇḍāya caritvā sāyanhakāle gattāni parisiñcanatthāya pubbakoṭṭhakaṃ gamissati; athāhaṃ gattāni parisiñcitvā ṭhitaṃ bhagavantaṃ yācitvā rammakassa brāhmaṇassa assamaṃ gahetvā gamissāmi. Evamime bhikkhū bhagavato sammukhā labhissanti dhammakathaṃ savanāyā’’ti cintetvā te bhikkhū evamāha.

The Blessed One, for twenty years after his first enlightenment, was without a fixed abode; afterwards, for twenty-five years, dwelling uninterruptedly dependent on Sāvatthī itself, he used two places in a single day. Having spent the night at Jetavana, on the following day, surrounded by the community of monks, he would enter Sāvatthī through the southern gate for alms, and exiting through the eastern gate, would spend the day at Pubbārāma. Having spent the night at Pubbārāma, on the following day he would enter Sāvatthī through the eastern gate for alms, and exiting through the southern gate, would spend the day at Jetavana. Why? Out of compassion for two families. For indeed, by no other man established in the human state, like Anāthapiṇḍika, nor by any other woman established in the female state, like Visākhā, has such a donation of wealth dedicated to the Tathāgata been made. Therefore, out of compassion for them, the Blessed One used these two places in a single day. On that particular day, he stayed at Jetavana. Therefore, the elder thought: 'Today, after going for alms in Sāvatthī, the Blessed One will go to the Pubbakoṭṭhaka in the evening to rinse his limbs. Then, I will request the Blessed One, who will be standing there after rinsing his limbs, and escort him to the hermitage of the brahmin Rammaka. In this way, these monks will have the opportunity to hear a Dhamma talk in the presence of the Blessed One.' Thinking thus, he spoke to those monks as follows.

Migāramātupāsādoti visākhāya pāsādo. Sā hi migārena seṭṭhinā mātuṭṭhāne ṭhapitattā migāramātāti vuccati. Paṭisallānā vuṭṭhitoti tasmiṃ kira pāsāde dvinnaṃ mahāsāvakānaṃ sirigabbhānaṃ majjhe bhagavato sirigabbho ahosi. Thero dvāraṃ vivaritvā antogabbhaṃ sammajjitvā mālākacavaraṃ nīharitvā mañcapīṭhaṃ paññapetvā satthu saññaṃ adāsi. Satthā sirigabbhaṃ pavisitvā dakkhiṇena passena sato sampajāno sīhaseyyaṃ upagamma darathaṃ paṭippassambhetvā uṭṭhāya phalasamāpattiṃ appetvā nisīditvā sāyanhasamaye tato vuṭṭhāsi. Taṃ sandhāya vuttaṃ ‘‘paṭisallānā vuṭṭhito’’ti.

Migāramātupāsāda means Visākhā's mansion. She is called Migāramātā because she was established in the position of a mother by the millionaire Migāra. 'Having emerged from seclusion'—this means that in that mansion, the Blessed One's splendid chamber was between the splendid chambers of the two chief disciples. The elder opened the door, swept the inner chamber, removed the faded garlands and rubbish, arranged the couch and seat, and gave the signal to the Teacher. The Teacher entered the splendid chamber, lay down on his right side in the lion posture, mindful and clearly comprehending, calmed his weariness, arose, entered the attainment of fruition, sat down, and in the evening emerged from it. Referring to that, it is said: 'Having emerged from seclusion.'

Parisiñcitunti yo hi cuṇṇamattikādīhi gattāni ubbaṭṭento mallakamuṭṭhādīhi vā ghaṃsanto nhāyati, so nhāyatīti vuccati. Yo tathā akatvā pakatiyāva nhāyati, so parisiñcatīti vuccati. Bhagavatopi sarīre tathā haritabbaṃ rajojallaṃ nāma na upalimpati, utuggahaṇatthaṃ pana bhagavā kevalaṃ udakaṃ otarati. Tenāha – ‘‘gattāni parisiñcitu’’nti. Pubbakoṭṭhakoti pācīnakoṭṭhako.

Regarding 'to rinse the limbs': one who bathes by scrubbing the limbs with astringent powder, fine clay, and so on, or by rubbing them with a wrestler's fist and the like, is said to 'bathe' (nhāyati). One who bathes in the ordinary way without doing so is said to 'rinse' (parisiñcati). On the Blessed One's body, no dust or grime that needs to be removed in such a way adheres; rather, the Blessed One enters the water merely to adapt to the climate. Therefore, it was said: 'to rinse his limbs.' Pubbakoṭṭhaka means the eastern gate-chamber.

Sāvatthiyaṃ [Pg.72] kira vihāro kadāci mahā hoti kadāci khuddako. Tathā hi so vipassissa bhagavato kāle yojaniko ahosi, sikhissa tigāvuto, vessabhussa aḍḍhayojaniko, kakusandhassa gāvutappamāṇo, koṇāgamanassa aḍḍhagāvutappamāṇo, kassapassa vīsatiusabhappamāṇo, amhākaṃ bhagavato kāle aṭṭhakarīsappamāṇo jāto. Tampi nagaraṃ tassa vihārassa kadāci pācīnato hoti, kadāci dakkhiṇato, kadāci pacchimato, kadāci uttarato. Jetavane gandhakuṭiyaṃ pana catunnaṃ mañcapādānaṃ patiṭṭhitaṭṭhānaṃ acalameva.

At Sāvatthī, it is said, the monastery was sometimes large and sometimes small. Indeed, in the time of the Blessed One Vipassī, it was a yojana in size; in the time of Sikhī, three gāvutas; in the time of Vessabhū, half a yojana; in the time of Kakusandha, a gāvuta in extent; in the time of Koṇāgamana, half a gāvuta; in the time of Kassapa, twenty usabhas; and in the time of our Blessed One, it became eight karīsas in size. That city, too, was sometimes to the east of the monastery, sometimes to the south, sometimes to the west, and sometimes to the north. But in Jetavana, in the Fragrant Chamber, the place where the four legs of the couch were established was indeed unmoving.

Cattāri hi acalacetiyaṭṭhānāni nāma mahābodhipallaṅkaṭṭhānaṃ isipatane dhammacakkappavattanaṭṭhānaṃ saṅkassanagaradvāre devorohaṇakāle sopānassa patiṭṭhaṭṭhānaṃ mañcapādaṭṭhānanti. Ayaṃ pana pubbakoṭṭhako kassapadasabalassa vīsatiusabhavihārakāle pācīnadvāre koṭṭhako ahosi. So idānipi pubbakoṭṭhakotveva paññāyati. Kassapadasabalassa kāle aciravatī nagaraṃ parikkhipitvā sandamānā pubbakoṭṭhakaṃ patvā udakena bhinditvā mahantaṃ udakarahadaṃ māpesi samatitthaṃ anupubbagambhīraṃ. Tattha ekaṃ rañño nhānatitthaṃ, ekaṃ nāgarānaṃ, ekaṃ bhikkhusaṅghassa, ekaṃ buddhānanti evaṃ pāṭiyekkāni nhānatitthāni honti ramaṇīyāni vippakiṇṇarajatapaṭṭasadisavālikāni. Iti bhagavā āyasmatā ānandena saddhiṃ yena ayaṃ evarūpo pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ. Athāyasmā ānando udakasāṭikaṃ upanesi. Bhagavā rattadupaṭṭaṃ apanetvā udakasāṭikaṃ nivāsesi. Thero dupaṭṭena saddhiṃ mahācīvaraṃ attano hatthagatamakāsi. Bhagavā udakaṃ otari. Sahotaraṇenevassa udake macchakacchapā sabbe suvaṇṇavaṇṇā ahesuṃ. Yantanālikāhi suvaṇṇarasadhārānisiñcamānakālo viya suvaṇṇapaṭapasāraṇakālo viya ca ahosi. Atha bhagavato nhānavattaṃ dassetvā nhatvā paccuttiṇṇassa thero rattadupaṭṭaṃ upanesi. Bhagavā taṃ nivāsetvā vijjulatāsadisaṃ kāyabandhanaṃ bandhitvā mahācīvaraṃ antantena saṃharitvā padumagabbhasadisaṃ katvā upanītaṃ dvīsu kaṇṇesu gahetvā aṭṭhāsi. Tena vuttaṃ – ‘‘pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsī’’ti.

For there are four unmoving shrine sites: the site of the great Bodhi throne, the site of the turning of the Wheel of Dhamma at Isipatana, and the site of the establishment of the ladder and the couch-leg at the gate of the city Saṅkassa at the time of the descent from the deva world. This Pubbakoṭṭhaka, however, was the gate-chamber at the eastern gate during the time of Kassapa, the one with ten powers, when the monastery was twenty usabhas in size. Even now, it is known as the Pubbakoṭṭhaka. During the time of Kassapa, the one with ten powers, the Aciravatī river, flowing around the city, reached the Pubbakoṭṭhaka and, breaking through it with its water, formed a great lake with a level ford and a gradual depth. There, there were separate bathing places: one for the king, one for the citizens, one for the community of monks, and one for the Buddhas. These bathing places were delightful, with sand like scattered silver plates. Thus the Blessed One, together with the Venerable Ānanda, went to this Pubbakoṭṭhaka of such a kind, in order to rinse his limbs. Then the Venerable Ānanda brought a bathing cloth. The Blessed One took off his red double-garment and put on the bathing cloth. The elder took the double-garment together with the upper robe into his hands. The Blessed One entered the water. Just as he entered, all the fish and turtles in the water became golden in color. It was as if streams of liquid gold were being poured from mechanical pipes, and like a time when golden cloths are spread out. Then, when the Blessed One, having performed the observances for bathing and having bathed, emerged from the water, the elder offered the red double-garment. The Blessed One put it on, tied his belt which was like a flash of lightning, and folding the upper robe by its ends to be like the calyx of a lotus, held it by the two corners and stood there. Therefore it was said: 'Having rinsed his limbs at the Pubbakoṭṭhaka and emerged, he stood wearing a single robe.'

Evaṃ [Pg.73] ṭhitassa pana bhagavato sarīraṃ vikasitakamaluppalasaraṃ sabbapāliphullaṃ pāricchattakaṃ tārāmarīcivikasitaṃ ca gaganatalaṃ siriyā avahasamānaṃ viya virocittha. Byāmappabhāparikkhepavilāsinī cassa dvattiṃsavaralakkhaṇamālā ganthetvā ṭhapitā dvattiṃsacandamālā viya, dvattiṃsasūriyamālā viya, paṭipāṭiyā ṭhapitā dvattiṃsacakkavatti dvattiṃsadevarājā dvattiṃsamahābrahmāno viya ca ativiya virocittha, vaṇṇabhūmināmesā. Evarūpesu ṭhānesu buddhānaṃ sarīravaṇṇaṃ vā guṇavaṇṇaṃ vā cuṇṇiyapadehi vā gāthāhi vā atthañca upamāyo ca kāraṇāni ca āharitvā paṭibalena dhammakathikena pūretvā kathetuṃ vaṭṭatīti evarūpesu ṭhānesu dhammakathikassa thāmo veditabbo.

While the Blessed One stood thus, his body shone forth as if mocking with its splendor a pond of newly blossomed lotuses and water lilies, a fully blossomed Pāricchattaka tree, and the surface of the sky sparkling with the radiance of the stars. And the beautiful radiance of his fathom-wide halo shone exceedingly, like a garland of the thirty-two excellent marks strung and placed, like thirty-two moon-garlands, like thirty-two sun-garlands, and like thirty-two universal monarchs, thirty-two kings of gods, and thirty-two great Brahmās arranged in order. This is called the ground of splendor. In such instances, it is proper for a capable Dhamma speaker to preach, filling the discourse by bringing forth the excellence of the Buddha’s body or the excellence of his virtues with prose passages or verses, along with the meaning, similes, and the reasons that connect them. Thus, in such instances, the capability of a Dhamma speaker should be known.

273. Gattāni pubbāpayamānoti pakatibhāvaṃ gamayamāno nirudakāni kurumāno, sukkhāpayamānoti attho. Sodakena gattena cīvaraṃ pārupantassa hi cīvare kaṇṇikā uṭṭhahanti, parikkhārabhaṇḍaṃ dussati. Buddhānaṃ pana sarīre rajojallaṃ na upalimpati; padumapatte pakkhittaudakabindu viya udakaṃ vinivattetvā gacchati, evaṃ santepi sikkhāgāravatāya bhagavā, ‘‘pabbajitavattaṃ nāmeta’’nti mahācīvaraṃ ubhosu kaṇṇesu gahetvā purato kāyaṃ paṭicchādetvā aṭṭhāsi. Tasmiṃ khaṇe thero cintesi – ‘‘bhagavā mahācīvaraṃ pārupitvā migāramātupāsādaṃ ārabbha gamanābhihārato paṭṭhāya dunnivattiyo bhavissati; buddhānañhi adhippāyakopanaṃ nāma ekacārikasīhassa gahaṇatthaṃ hatthappasāraṇaṃ viya; pabhinnavaravāraṇassa soṇḍāya parāmasanaṃ viya; uggatejassa āsīvisassa gīvāya gahaṇaṃ viya ca bhāriyaṃ hoti. Idheva rammakassa brāhmaṇassa assamassa vaṇṇaṃ kathetvā tattha gamanatthāya bhagavantaṃ yācissāmī’’ti. So tathā akāsi. Tena vuttaṃ – ‘‘atha kho āyasmā ānando…pe… anukampaṃ upādāyā’’ti.

273. “Drying the limbs” means bringing them to their natural state, making them without water, that is, drying them. For if one puts on a robe with wet limbs, mildew grows on the robe, and the requisite that is the under-robe is spoiled. On the bodies of Buddhas, however, dust and grime do not adhere; water rolls off like a drop of water placed on a lotus leaf. Even so, out of respect for the training, the Blessed One, thinking, “This is the duty of a renunciate,” took the great outer robe at both corners, covered his body in front, and stood. At that moment, the Elder thought: “Once the Blessed One has put on his great outer robe and set out to go, he will be difficult to turn back. For to obstruct the intention of Buddhas is as weighty a matter as stretching out a hand to seize a solitary lion, as touching the trunk of a choice elephant in rut, or as grasping the neck of a venomous snake of fierce power. Right here, I shall speak of the excellence of the hermitage of the brahmin Dammaka and then request the Blessed One to go there.” He did so. Hence it was said: “Then the Venerable Ānanda… out of compassion.”

Tattha anukampaṃ upādāyāti bhagavato sammukhā dhammiṃ kathaṃ sossāmāti taṃ assamaṃ gatānaṃ pañcannaṃ bhikkhusatānaṃ anukampaṃ paṭicca, tesu kāruññaṃ katvāti attho. Dhammiyā kathāyāti dasasu pāramitāsu aññatarāya [Pg.74] pāramiyā ceva mahābhinikkhamanassa ca vaṇṇaṃ kathayamānā sannisinnā honti. Āgamayamānoti olokayamāno. Ahaṃ buddhoti sahasā appavisitvā yāva sā kathā niṭṭhāti, tāva aṭṭhāsīti attho. Aggaḷaṃ ākoṭesīti agganakhena kavāṭe saññaṃ adāsi. Vivariṃsūti sotaṃ odahitvāva nisinnattā taṅkhaṇaṃyeva āgantvā vivariṃsu.

Herein, “out of compassion” means on account of compassion for the five hundred bhikkhus who had gone to that hermitage thinking, “We shall hear a Dhamma talk from the presence of the Blessed One”; that is, having shown compassion towards them. “By a Dhamma talk” means they were assembled, speaking in praise of the excellence of one of the ten perfections, that is, the perfection of renunciation, and of the great renunciation. “Awaiting” means looking out. The meaning is that, without entering hastily thinking, “I am the Buddha,” he stood until that talk was finished. “He knocked on the bolt” means he gave a signal on the door-leaf with the tip of his nail. “They opened” means that because they were seated with ears attentive, they came at that very moment and opened it.

Paññatte āsaneti buddhakāle kira yattha yattha ekopi bhikkhu viharati, sabbattha buddhāsanaṃ paññattameva hoti. Kasmā? Bhagavā kira attano santike kammaṭṭhānaṃ gahetvā phāsukaṭṭhāne viharante manasi karoti ‘‘asuko mayhaṃ santike kammaṭṭhānaṃ gahetvā gato, sakkhissati nu kho visesaṃ nibbattetuṃ no vā’’ti. Atha naṃ passati kammaṭṭhānaṃ vissajjetvā akusalavitakke vitakkayamānaṃ, tato ‘‘kathañhi nāma mādisassa satthu santike kammaṭṭhānaṃ gahetvā viharantaṃ imaṃ kulaputtaṃ akusalavitakkā abhibhavitvā anamatagge vaṭṭadukkhe saṃsāressantī’’ti tassa anuggahatthaṃ tattheva attānaṃ dassetvā taṃ kulaputtaṃ ovaditvā ākāsaṃ uppatitvā puna attano vasanaṭṭhānameva gacchati. Athevaṃ ovadiyamānā te bhikkhū cintayiṃsu – ‘‘satthā amhākaṃ manaṃ jānitvā āgantvā amhākaṃ samīpe ṭhitaṃyeva attānaṃ dasseti; tasmiṃ khaṇe, ‘bhante, idha nisīdatha, idha nisīdathā’ti āsanapariyesanaṃ nāma bhāro’’ti. Te āsanaṃ paññapetvāva viharanti. Yassa pīṭhaṃ atthi, so taṃ paññapeti. Yassa natthi, so mañcaṃ vā phalakaṃ vā kaṭṭhaṃ vā pāsāṇaṃ vā vālikapuñjaṃ vā paññapeti. Taṃ alabhamānā purāṇapaṇṇānipi saṅkaḍḍhitvā tattha paṃsukūlaṃ pattharitvā ṭhapenti. Idha pana pakatipaññattameva āsanaṃ ahosi, taṃ sandhāya vuttaṃ – ‘‘paññatte āsane nisīdī’’ti.

“On the prepared seat”: It is said that in the Buddha’s time, wherever even a single bhikkhu dwelled, a Buddha-seat was always prepared. Why? It is said that the Blessed One would reflect on those dwelling after having taken a meditation subject from him: “Such-and-such a person took a meditation subject from me and left; will he be able to bring about a special attainment or not?” Then he sees him, having abandoned the meditation subject and thinking unwholesome thoughts. Thereupon, he thinks: “How indeed could unwholesome thoughts overcome this clansman who is dwelling after having taken a meditation subject from a teacher like me, and cause him to sink into the suffering of the beginningless round?” For his benefit, he would manifest himself right there, advise that clansman, rise into the sky, and return to his own dwelling place. Then, being advised in this way, those bhikkhus thought: “The Teacher, knowing our minds, comes and shows himself standing right near us. At that moment, searching for a seat, saying, ‘Venerable Sir, sit here, sit here,’ is a burden.” Therefore, they dwell having prepared a seat in advance. He who has a stool prepares that. He who does not have one prepares a couch, a plank, a piece of wood, a stone, or a pile of sand. Not getting those, they gather even old leaves, spread a dust-heap robe over them, and set it in place. Here, however, there was a seat that was naturally prepared. With reference to that it was said: “He sat on the prepared seat.”

Kāya nutthāti katamāya nu kathāya sannisinnā bhavathāti attho. ‘‘Kāya netthā’’tipi pāḷi, tassā katamāya nu etthāti attho. ‘‘Kāya notthā’’tipi pāḷi, tassāpi purimoyeva attho. Antarā kathāti kammaṭṭhānamanasikārauddesaparipucchādīnaṃ antarā aññā ekā kathā. Vippakatāti mama āgamanapaccayā apariniṭṭhitā sikhaṃ appattā. Atha bhagavā anuppattoti [Pg.75] atha etasmiṃ kāle bhagavā āgato. Dhammī vā kathāti dasakathāvatthunissitā vā dhammī kathā. Ariyo vā tuṇhībhāvoti ettha pana dutiyajjhānampi ariyo tuṇhībhāvo mūlakammaṭṭhānampi. Tasmā taṃ jhānaṃ appetvā nisinnopi, mūlakammaṭṭhānaṃ gahetvā nisinnopi bhikkhu ariyena tuṇhībhāvena nisinnoti veditabbo.

“Kāya nuttha” means: “For what talk are you assembled?” There is also the reading “Kāya nettha”; its meaning is: “For what talk here?” There is also the reading “Kāya nottha”; its meaning is the same as the former. “An intervening talk” is another talk in between the contemplation of the meditation subject, learning, questioning, and so on. “Unfinished” means not concluded, not having reached its climax, on account of my arrival. “Then the Blessed One arrived” means: then, at that time, the Blessed One arrived. “A Dhamma talk” is a talk based on the ten topics of conversation. As to “noble silence”: here, the second jhāna is noble silence, and the root meditation subject is also noble silence. Therefore, both a bhikkhu seated having attained that jhāna and one seated having taken up the root meditation subject should be known as being seated in noble silence.

274. Dvemā, bhikkhave, pariyesanāti ko anusandhi? Te bhikkhū sammukhā dhammiṃ kathaṃ sossāmāti therassa bhāraṃ akaṃsu, thero tesaṃ assamagamanamakāsi. Te tattha nisīditvā atiracchānakathikā hutvā dhammiyā kathāya nisīdiṃsu. Atha bhagavā ‘‘ayaṃ tumhākaṃ pariyesanā ariyapariyesanā nāmā’’ti dassetuṃ imaṃ desanaṃ ārabhi. Tattha katamā ca, bhikkhave, anariyapariyesanāti ettha yathā maggakusalo puriso paṭhamaṃ vajjetabbaṃ apāyamaggaṃ dassento ‘‘vāmaṃ muñcitvā dakkhiṇaṃ gaṇhā’’ti vadati. Evaṃ bhagavā desanākusalatāya paṭhamaṃ vajjetabbaṃ anariyapariyesanaṃ ācikkhitvā pacchā itaraṃ ācikkhissāmīti uddesānukkamaṃ bhinditvā evamāha. Jātidhammoti jāyanasabhāvo. Jarādhammoti jīraṇasabhāvo. Byādhidhammoti byādhisabhāvo. Maraṇadhammoti maraṇasabhāvo. Sokadhammoti socanakasabhāvo. Saṃkilesadhammoti saṃkilissanasabhāvo.

274. What is the connection to 'Monks, there are these two quests'? Those monks, thinking, 'We will hear a talk on the Dhamma in his presence,' made it a responsibility for the elder. The elder went to their hermitage. Having sat down there, they refrained from animalistic talk and sat for a talk on the Dhamma. Then the Blessed One, to show that 'This quest of yours is the noble quest,' began this teaching. Herein, in the passage 'And what, monks, is the ignoble quest?': just as a man skilled in the path, while first showing the path to ruin which should be avoided, says, 'Avoiding the left, take the right,' so too the Blessed One, due to his skill in teaching, having first explained the ignoble quest which should be avoided, thinking, 'I will explain the other later,' broke the sequence of the exposition and spoke thus: 'Subject to birth' means having the nature of being born. 'Subject to aging' means having the nature of decaying. 'Subject to illness' means having the nature of being ill. 'Subject to death' means having the nature of dying. 'Subject to sorrow' means having the nature of grieving. 'Subject to defilement' means having the nature of being defiled.

Puttabhariyanti puttā ca bhariyā ca. Esa nayo sabbattha. Jātarūparajatanti ettha pana jātarūpanti suvaṇṇaṃ. Rajatanti yaṃkiñci vohārūpagaṃ lohamāsakādi. Jātidhammā hete, bhikkhave, upadhayoti ete pañcakāmaguṇūpadhayo nāma honti, te sabbepi jātidhammāti dasseti. Byādhidhammavārādīsu jātarūparajataṃ na gahitaṃ, na hetassa sīsarogādayo byādhayo nāma honti, na sattānaṃ viya cutisaṅkhātaṃ maraṇaṃ, na soko uppajjati. Ayādīhi pana saṃkilesehi saṃkilissatīti saṃkilesadhammavāre gahitaṃ. Tathā utusamuṭṭhānattā jātidhammavāre. Malaṃ gahetvā jīraṇato jarādhammavāre ca.

'Sons and wife' means sons and a wife. This is the method in all instances. In the passage 'gold and silver,' 'gold' means suvaṇṇa. 'Silver' means any kind of currency, such as copper coins and so on. 'Monks, these attachments are subject to birth' means that these are called the attachments of the five strands of sensual pleasure, and it is shown that all of them are subject to birth. In the sections on being subject to illness and so on, gold and silver are not included, for they do not have illnesses called headaches and the like, nor do they undergo death, designated as passing away, as beings do, nor does sorrow arise. But because they are defiled by defilements such as rust and the like, they are included in the section on being subject to defilement. Likewise, because they arise from temperature, they are included in the section on being subject to birth. And because they decay by acquiring impurities, they are included in the section on being subject to aging.

275. Ayaṃ [Pg.76], bhikkhave, ariyā pariyesanāti, bhikkhave, ayaṃ niddosatāyapi ariyehi pariyesitabbatāyapi ariyapariyesanāti veditabbā.

275. 'Monks, this is the noble quest.' This, monks, should be known as the noble quest both because it is faultless and because it is to be sought by the noble ones.

276. Ahampi sudaṃ, bhikkhaveti kasmā ārabhi? Mūlato paṭṭhāya mahābhinikkhamanaṃ dassetuṃ. Evaṃ kirassa ahosi – ‘‘bhikkhave, ahampi pubbe anariyapariyesanaṃ pariyesiṃ. Svāhaṃ taṃ pahāya ariyapariyesanaṃ pariyesitvā sabbaññutaṃ patto. Pañcavaggiyāpi anariyapariyesanaṃ pariyesiṃsu. Te taṃ pahāya ariyapariyesanaṃ pariyesitvā khīṇāsavabhūmiṃ pattā. Tumhepi mama ceva pañcavaggiyānañca maggaṃ āruḷhā. Ariyapariyesanā tumhākaṃ pariyesanā’’ti mūlato paṭṭhāya attano mahābhinikkhamanaṃ dassetuṃ imaṃ desanaṃ ārabhi.

276. Why did he begin with 'Monks, I too...'? To show the Great Renunciation starting from the beginning. It seems it was thus for him: 'Monks, I too formerly sought the ignoble quest. Having abandoned that, I sought the noble quest and attained omniscience. The group of five monks also sought the ignoble quest. Having abandoned that, they sought the noble quest and reached the state of those whose cankers are destroyed. You too have ascended the path of both myself and the group of five. Your quest is the noble quest.' To show his own Great Renunciation starting from the beginning, he began this teaching.

277. Tattha daharova samānoti taruṇova samāno. Susukāḷakesoti suṭṭhu kāḷakeso, añjanavaṇṇakesova hutvāti attho. Bhadrenāti bhaddakena. Paṭhamena vayasāti tiṇṇaṃ vayānaṃ paṭhamavayena. Akāmakānanti anicchamānānaṃ, anādaratthe sāmivacanaṃ. Assūni mukhe etesanti assumukhā; tesaṃ assumukhānaṃ, assukilinnamukhānanti attho. Rudantānanti kanditvā rodamānānaṃ. Kiṃ kusalagavesīti kiṃ kusalanti gavesamāno. Anuttaraṃ santivarapadanti uttamaṃ santisaṅkhātaṃ varapadaṃ, nibbānaṃ pariyesamānoti attho. Yena āḷāro kālāmoti ettha āḷāroti tassa nāmaṃ, dīghapiṅgalo kireso. Tenassa āḷāroti nāmaṃ ahosi. Kālāmoti gottaṃ. Viharatāyasmāti viharatu āyasmā. Yattha viññū purisoti yasmiṃ dhamme paṇḍito puriso. Sakaṃ ācariyakanti attano ācariyasamayaṃ. Upasampajja vihareyyāti paṭilabhitvā vihareyya. Ettāvatā tena okāso kato hoti. Taṃ dhammanti taṃ tesaṃ samayaṃ tantiṃ. Pariyāpuṇinti sutvāva uggaṇhiṃ.

277. Herein, `daharova samāno` means 'being young.' `Susukāḷakeso` means 'having very black hair'; the meaning is 'having hair the color of kohl.' `Bhadrena` means 'with a good one.' `Paṭhamena vayasā` means 'in the first of the three ages of life.' `Akāmakānaṃ` means 'of those who are unwilling'; it is the genitive case in the sense of disregard. `Assumukhā` means 'tears are on their faces'; `tesaṃ assumukhānaṃ` means 'of them, of those with faces wet with tears.' `Rudantānaṃ` means 'of those weeping, having lamented and cried.' `Kiṃ kusalagavesī` means 'seeking, "What is wholesome?"' `Anuttaraṃ santivarapadaṃ` means 'the supreme, excellent state called peace'; the meaning is 'seeking Nibbāna.' In `yena āḷāro kālāmo`, `āḷāro` is his name; it is said he was tall and had tawny eyes. Therefore, his name was Āḷāra. `Kālāmo` is his clan name. `Viharatāyasmā` means 'may the venerable one dwell.' `Yattha viññū puriso` means 'in which Dhamma a wise man...' `Sakaṃ ācariyakanti` means 'one's own teacher's doctrine.' `Upasampajja vihareyyā` means 'having attained, one should dwell.' By this much, an opportunity was made by him. `Taṃ dhammaṃ` means 'that doctrine, their tradition.' `Pariyāpuṇinti` means 'I mastered it'; I learned it just by hearing.

Oṭṭhapahatamattenāti tena vuttassa paṭiggahaṇatthaṃ oṭṭhapaharaṇamattena; aparāparaṃ katvā oṭṭhasañcaraṇamattakenāti attho. Lapitalāpanamattenāti tena lapitassa paṭilāpanamattakena. Ñāṇavādanti jānāmīti vādaṃ[Pg.77]. Theravādanti thirabhāvavādaṃ, thero ahametthāti etaṃ vacanaṃ. Ahañceva aññe cāti na kevalaṃ ahaṃ, aññepi bahū evaṃ vadanti. Kevalaṃ saddhāmattakenāti paññāya asacchikatvā suddhena saddhāmattakeneva. Bodhisatto kira vācāya dhammaṃ uggaṇhantoyeva, ‘‘na kālāmassa vācāya pariyattimattameva asmiṃ dhamme, addhā esa sattannaṃ samāpattīnaṃ lābhī’’ti aññāsi, tenassa etadahosi.

`Oṭṭhapahatamattena` means 'by the mere movement of the lips for the purpose of receiving what was said'; the meaning is 'by the mere movement of the lips back and forth.' `Lapitalāpanamattena` means 'by the mere act of repeating what was spoken by him.' `Ñāṇavādaṃ` means 'the claim, "I know."' `Theravādaṃ` means 'the claim of being established,' the statement, 'I am an elder here.' `Ahañceva aññe ca` means 'not only I, but many others also speak thus.' `Kevalaṃ saddhāmattakena` means 'with mere faith alone'; that is, without having realized it with wisdom, with just pure faith. It seems the Bodhisatta, while just learning the Dhamma orally, knew, 'It is not merely Kālāma's oral learning in this Dhamma; surely, this one is an obtainer of the seven attainments,' and thus this thought occurred to him.

Ākiñcaññāyatanaṃ pavedesīti ākiñcaññāyatanapariyosānā satta samāpattiyo maṃ jānāpesi. Saddhāti imāsaṃ sattannaṃ samāpattīnaṃ nibbattanatthāya saddhā. Vīriyādīsupi eseva nayo. Padaheyyanti payogaṃ kareyyaṃ. Nacirasseva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsinti bodhisatto kira vīriyaṃ paggahetvā katipāhaññeva satta suvaṇṇanisseṇiyo pasārento viya satta samāpattiyo nibbattesi; tasmā evamāha.

`Ākiñcaññāyatanaṃ pavedesi` means: 'he made me know the seven attainments that end with the base of nothingness.' `Saddhā` means 'faith for the purpose of producing these seven attainments.' This same method applies to energy and so on. `Padaheyyaṃ` means 'I should make an effort.' As to 'In no long time, having realized that Dhamma for myself with direct knowledge, I entered upon and abided in it': it seems the Bodhisatta, having exerted his energy, produced the seven attainments in just a few days, as if extending seven golden ladders; therefore, he spoke thus.

Lābhā no, āvusoti anusūyako kiresa kālāmo. Tasmā ‘‘ayaṃ adhunāgato, kinti katvā imaṃ dhammaṃ nibbattesī’’ti usūyaṃ akatvā pasanno pasādaṃ pavedento evamāha. Ubhova santā imaṃ gaṇaṃ pariharāmāti ‘‘mahā ayaṃ gaṇo, dvepi janā pariharāmā’’ti vatvā gaṇassa saññaṃ adāsi, ‘‘ahampi sattannaṃ samāpattīnaṃ lābhī, mahāpurisopi sattannameva, ettakā janā mahāpurisassa santike parikammaṃ uggaṇhatha, ettakā mayha’’nti majjhe bhinditvā adāsi. Uḷārāyāti uttamāya. Pūjāyāti kālāmassa kira upaṭṭhākā itthiyopi purisāpi gandhamālādīni gahetvā āgacchanti. Kālāmo – ‘‘gacchatha, mahāpurisaṃ pūjethā’’ti vadati. Te taṃ pūjetvā yaṃ avasiṭṭhaṃ hoti, tena kālāmaṃ pūjenti. Mahagghāni mañcapīṭhāni āharanti; tānipi mahāpurisassa dāpetvā yadi avasiṭṭhaṃ hoti, attanā gaṇhāti. Gatagataṭṭhāne varasenāsanaṃ bodhisattassa jaggāpetvā sesakaṃ attanā gaṇhāti. Evaṃ uḷārāya pūjāya pūjesi. Nāyaṃ dhammo nibbidāyātiādīsu ayaṃ sattasamāpattidhammo neva vaṭṭe nibbindanatthāya, na virajjanatthāya, na rāgādinirodhatthāya, na [Pg.78] upasamatthāya, na abhiññeyyadhammaṃ abhijānanatthāya, na catumaggasambodhāya, na nibbānasacchikiriyāya saṃvattatīti attho.

“It is a gain for us, friend.” It is said this Kālāma was not envious. Therefore, without envy, thinking, “This one has newly arrived; how has he realized this teaching?”, being pleased and expressing his pleasure, he spoke thus. Regarding “Let us both, being present, look after this group,” having said, “This group is large; let us two people look after it,” he gave a sign to the group. “I too am an obtainer of the seven attainments, and the Great Man is also an obtainer of only the seven. Let this many people learn the preliminary work in the presence of the Great Man, and this many in my presence,” thus he divided them in the middle and assigned them. By `uḷārāya` is meant `uttamāya`, supreme. By `pūjāya`, it is said that Kālāma's attendants, both women and men, would come bringing perfumes, garlands, and the like. Kālāma would say, “Go, worship the Great Man.” Having worshipped him, they would worship Kālāma with whatever remained. They would bring costly beds and seats; these too he would have given to the Great Man, and if any remained, he would take them for himself. Wherever he went, he had the best lodging prepared for the Bodhisatta and took the remainder for himself. Thus, he worshipped him with supreme worship. In the passage beginning “This teaching is not for disenchantment,” the meaning is: this teaching of the seven attainments does not lead to disenchantment with the round of existence, nor to dispassion, nor to the cessation of lust and so on, nor to peace, nor to the direct knowing of the teaching that is to be directly known, nor to the full understanding of the four paths, nor to the realization of Nibbāna.

Yāvadeva ākiñcaññāyatanūpapattiyāti yāva saṭṭhikappasahassāyuparimāṇe ākiñcaññāyatanabhave upapatti, tāvadeva saṃvattati, na tato uddhaṃ. Evamayaṃ punarāvattanadhammoyeva; yañca ṭhānaṃ pāpeti, taṃ jātijarāmaraṇehi aparimuttameva maccupāsaparikkhittamevāti. Tato paṭṭhāya ca pana mahāsatto yathā nāma chātajjhattapuriso manuññabhojanaṃ labhitvā sampiyāyamānopi bhuñjitvā pittavasena vā semhavasena vā makkhikāvasena vā chaḍḍetvā puna ekaṃ piṇḍampi bhuñjissāmīti manaṃ na uppādeti; evameva imā satta samāpattiyo mahantena ussāhena nibbattetvāpi, tāsu imaṃ punarāvattikādibhedaṃ ādīnavaṃ disvā, puna imaṃ dhammaṃ āvajjissāmi vā samāpajjissāmi vā adhiṭṭhahissāmi vā vuṭṭhahissāmi vā paccavekkhissāmi vāti cittameva na uppādesi. Analaṅkaritvāti alaṃ iminā, alaṃ imināti punappunaṃ alaṅkaritvā. Nibbijjāti nibbinditvā. Apakkaminti agamāsiṃ.

As for “only as far as rebirth in the sphere of nothingness”: it leads only as far as rebirth in the sphere of nothingness, which has a lifespan of sixty thousand aeons, and not beyond that. Thus, this teaching is of a nature to return again to the sensual realm. And the state to which it leads is not freed from birth, aging, and death, and is surrounded by the snare of death. From that time onwards, the Great Being—just as a man afflicted by internal hunger, having obtained delicious food, and even while savoring it, might vomit it due to bile, phlegm, or flies, and would not generate the thought, “I will eat even one more morsel”—in the very same way, even after having produced these seven attainments with great effort, having seen in them this danger with its various aspects, such as being subject to return, he did not even generate the thought: “I will advert to this teaching again, or attain it, or resolve upon it, or emerge from it, or review it.” As for `analaṅkaritvā`: not being satisfied with it, not repeatedly thinking, “This is enough, this is enough!” As for `nibbijja`: having become disenchanted. As for `apakkami`: he went away.

278. Na kho rāmo imaṃ dhammanti idhāpi bodhisatto taṃ dhammaṃ uggaṇhantoyeva aññāsi – ‘‘nāyaṃ aṭṭhasamāpattidhammo udakassa vācāya uggahitamattova, addhā panesa aṭṭhasamāpattilābhī’’ti. Tenassa etadahosi – ‘‘na kho rāmo…pe… jānaṃ passaṃ vihāsī’’ti. Sesamettha purimavāre vuttanayeneva veditabbaṃ.

278. Regarding “Indeed, Rāma did not know this teaching,” here too the Bodhisatta understood even while learning that teaching: “This teaching of the eight attainments was not merely learned by Udaka from word of mouth; surely he is an obtainer of the eight attainments.” Therefore, this occurred to him: “Indeed, Rāma did not... dwell knowing and seeing.” The rest here should be understood in the same way as was stated in the previous section.

279. Yena uruvelā senānigamoti ettha uruvelāti mahāvelā, mahāvālikarāsīti attho. Atha vā urūti vālikā vuccati; velāti mariyādā, velātikkamanahetu āhaṭā uru uruvelāti evamettha attho daṭṭhabbo. Atīte kira anuppanne buddhe dasasahassā kulaputtā tāpasapabbajjaṃ pabbajitvā tasmiṃ padese viharantā ekadivasaṃ sannipatitvā katikavattaṃ akaṃsu – ‘‘kāyakammavacīkammāni nāma paresampi pākaṭāni honti, manokammaṃ pana apākaṭaṃ. Tasmā yo kāmavitakkaṃ vā byāpādavitakkaṃ vā vihiṃsāvitakkaṃ vā vitakketi, tassa añño codako [Pg.79] nāma natthi; so attanāva attānaṃ codetvā pattapuṭena vālikaṃ āharitvā imasmiṃ ṭhāne ākiratu, idamassa daṇḍakamma’’nti. Tato paṭṭhāya yo tādisaṃ vitakkaṃ vitakketi, so tattha pattapuṭena vālikaṃ ākirati, evaṃ tattha anukkamena mahāvālikarāsi jāto. Tato taṃ pacchimā janatā parikkhipitvā cetiyaṭṭhānamakāsi; taṃ sandhāya vuttaṃ – ‘‘uruvelāti mahāvelā, mahāvālikarāsīti attho’’ti. Tameva sandhāya vuttaṃ – ‘‘atha vā urūti vālikā vuccati, velāti mariyādā. Velātikkamanahetu āhaṭā uru uruvelāti evamettha attho daṭṭhabbo’’ti.

279. In the phrase “where there was the market town of Senā in Uruvelā,” `Uruvelā` means `mahāvelā`, a great sand-bank; the meaning is a great heap of sand. Alternatively, `urū` is said to mean sand, and `velā` means boundary. The meaning here should be understood thus: `Uruvelā` is much (`urū`) sand brought (`āhaṭā`) because of transgressing the boundary (`velā`). It is said that in the past, when a Buddha had not arisen, ten thousand sons of good family went forth as ascetics and, while dwelling in that region, they assembled one day and made an agreement: “Bodily and verbal actions are manifest to others, but mental action is not. Therefore, whoever thinks a thought of sensual desire, ill will, or harmfulness has no other accuser. Having accused oneself, one should bring sand in a leaf-container and pour it in this place. This will be one's penance.” From that time on, whoever thought such a thought would pour sand there in a leaf-container. Thus, a great heap of sand gradually formed there. It is with reference to this that it was said: “`Uruvelā` means `mahāvelā`; the meaning is a great heap of sand.” And it is with reference to this same thing that it was said: “Alternatively, `urū` is said to mean sand, and `velā` means boundary. The meaning here should be understood thus: `Uruvelā` is much (`urū`) sand brought (`āhaṭā`) because of transgressing the boundary (`velā`).”

Senānigamoti senāya nigamo. Paṭhamakappikānaṃ kira tasmiṃ ṭhāne senāniveso ahosi; tasmā so padeso senānigamoti vuccati. ‘‘Senāni-gāmo’’tipi pāṭho. Senānī nāma sujātāya pitā, tassa gāmoti attho. Tadavasarinti tattha osariṃ. Ramaṇīyaṃ bhūmibhāganti supupphitanānappakārajalajathalajapupphavicittaṃ manorammaṃ bhūmibhāgaṃ. Pāsādikañca vanasaṇḍanti morapiñchakalāpasadisaṃ pasādajananavanasaṇḍañca addasaṃ. Nadiñca sandantinti sandamānañca maṇikkhandhasadisaṃ vimalanīlasītalasalilaṃ nerañjaraṃ nadiṃ addasaṃ. Setakanti parisuddhaṃ nikkaddamaṃ. Supatitthanti anupubbagambhīrehi sundarehi titthehi upetaṃ. Ramaṇīyanti rajatapaṭṭasadisaṃ vippakiṇṇavālikaṃ pahūtamacchakacchapaṃ abhirāmadassanaṃ. Samantā ca gocaragāmanti tassa padesassa samantā avidūre gamanāgamanasampannaṃ sampattapabbajitānaṃ sulabhapiṇḍaṃ gocaragāmañca addasaṃ. Alaṃ vatāti samatthaṃ vata. Tattheva nisīdinti bodhipallaṅke nisajjaṃ sandhāyāha. Uparisuttasmiñhi tatthevāti dukkarakārikaṭṭhānaṃ adhippetaṃ, idha pana bodhipallaṅko. Tenāha – ‘‘tattheva nisīdi’’nti. Alamidaṃ padhānāyāti idaṃ ṭhānaṃ padhānatthāya samatthanti evaṃ cintetvā nisīdinti attho.

"Senānigama" means "a settlement of the army." It is said that in that place there was an army encampment for the people of the first aeon; therefore, that region is called Senānigama. There is also the reading "Senāni-gāma," meaning the village of Senāni, who was Sujātā’s father. "I went down there" means I descended to that place. "A delightful region of land" means a delightful region of land, pleasing to the mind and adorned with various well-blossomed aquatic and terrestrial flowers. "And a pleasing grove" means I saw a grove that inspires serenity, like a cluster of peacock feathers. "And a flowing river" means I saw the Nerañjarā river, flowing with pure, blue, cool water like a block of gems. "With clear water" means pure and free from mud. "With good fords" means endowed with beautiful fords that are gradually deep. "Delightful" means delightful to behold, with sand scattered like a silver plate, and with abundant fish and turtles. "And a village for alms-gathering all around" means that all around that region, in a place not far away, I saw a village for alms-gathering, which was accessible and where alms-food was easy to obtain for mendicants who had arrived. "Indeed, it is suitable!" means indeed, it is sufficient. "Right there I sat down" refers to sitting on the Bodhi-seat. For in the preceding sutta, "right there" is intended to mean the place of practicing austerities, but here it refers to the Bodhi-seat. Therefore, He said, "Right there I sat down." "This is suitable for striving" means: having thought, "This place is suitable for the purpose of striving," He sat down; this is the meaning.

280. Ajjhagamanti adhigacchiṃ paṭilabhiṃ. Ñāṇañca pana me dassananti sabbadhammadassanasamatthañca me sabbaññutaññāṇaṃ udapādi. Akuppā me vimuttīti mayhaṃ arahattaphalavimutti akuppatāya ca akuppārammaṇatāya ca akuppā, sā hi rāgādīhi na kuppatīti akuppatāyapi akuppā, akuppaṃ nibbānamassārammaṇantipi akuppā. Ayamantimā jātīti ayaṃ sabbapacchimā jāti. Natthi [Pg.80] dāni punabbhavoti idāni me puna paṭisandhi nāma natthīti evaṃ paccavekkhaṇañāṇampi me uppannanti dasseti.

280. "I have attained" means I attained, I obtained. "And knowledge and vision arose in me" means my omniscience, capable of seeing all phenomena, arose in me. "My liberation is unshakable" means my liberation of Arahantship-fruit is unshakable both because of its unshakable nature and because it has an unshakable object. For it is not shaken by lust and so on; thus, because of its unshakable nature, it is called unshakable. And because Nibbāna, which is unshakable, is its object, it is also called unshakable. "This is my last birth" means this is the very last birth. "Now there is no more rebirth" means: now there is no further rebirth-linking for me. Thus, it shows that the reviewing knowledge also arose in me.

281. Adhigatoti paṭividdho. Dhammoti catusaccadhammo. Gambhīroti uttānabhāvapaṭikkhepavacanametaṃ. Duddasoti gambhīrattāva duddaso dukkhena daṭṭhabbo, na sakkā sukhena daṭṭhuṃ. Duddasattāva duranubodho, dukkhena avabujjhitabbo, na sakkā sukhena avabujjhituṃ. Santoti nibbuto. Paṇītoti atappako. Idaṃ dvayaṃ lokuttarameva sandhāya vuttaṃ. Atakkāvacaroti takkena avacaritabbo ogāhitabbo na hoti, ñāṇeneva avacaritabbo. Nipuṇoti saṇho. Paṇḍitavedanīyoti sammāpaṭipadaṃ paṭipannehi paṇḍitehi veditabbo. Ālayarāmāti sattā pañcasu kāmaguṇesu allīyanti. Tasmā te ālayāti vuccanti. Aṭṭhasatataṇhāvicaritāni ālayanti, tasmā ālayāti vuccanti. Tehi ālayehi ramantīti ālayarāmā. Ālayesu ratāti ālayaratā. Ālayesu suṭṭhu muditāti ālayasammuditā. Yatheva hi susajjitaṃ pupphaphalabharitarukkhādisampannaṃ uyyānaṃ paviṭṭho rājā tāya tāya sampattiyā ramati, sammudito āmoditapamodito hoti, na ukkaṇṭhati, sāyampi nikkhamituṃ na icchati; evamimehipi kāmālayataṇhālayehi sattā ramanti, saṃsāravaṭṭe sammuditā anukkaṇṭhitā vasanti. Tena nesaṃ bhagavā duvidhampi ālayaṃ uyyānabhūmiṃ viya dassento ‘‘ālayarāmā’’tiādimāha.

281. "Realized" means penetrated. "The Dhamma" means the Dhamma of the Four Truths. "Profound": this is a word that negates obviousness. "Difficult to see": precisely because it is profound, it is difficult to see. It is to be seen with difficulty; it cannot be seen with ease. Precisely because it is difficult to see, it is difficult to awaken to. It is to be awakened to with difficulty; it cannot be awakened to with ease. "Peaceful" means extinguished. "Sublime" means not causing discontent. This pair of terms was spoken only with reference to the supramundane. "Beyond the sphere of reason" means it is not to be traversed or fathomed by logic; it is to be traversed only by knowledge. "Subtle" means subtle. "To be experienced by the wise" means it is to be known by the wise who have practiced the right path. Regarding "delighting in attachments": Beings cling to the five strands of sensual pleasure; therefore, these are called attachments (ālaya). The one hundred and eight applications of craving are delighted in; therefore, these are called attachments. Because they delight in these attachments, they are "delighting in attachments" (ālayarāmā). Because they are fond of attachments, they are "fond of attachments" (ālayaratā). Because they are thoroughly joyful in attachments, they are "thoroughly joyful in attachments" (ālayasammuditā). Indeed, just as a king who has entered a well-adorned park, complete with trees laden with flowers and fruit, delights in its various splendors, is joyful, glad, and overjoyed, is not dissatisfied, and does not wish to leave even in the evening; so too, beings delight in these attachments to sensual pleasures and attachments to craving. They dwell in the round of saṃsāra, joyful and not dissatisfied. Therefore, the Blessed One, wishing to show them this twofold attachment as being like the grounds of a park, spoke the words beginning with "delighting in attachments."

Yadidanti nipāto, tassa ṭhānaṃ sandhāya ‘‘yaṃ ida’’nti, paṭiccasamuppādaṃ sandhāya ‘‘yo aya’’nti evamattho daṭṭhabbo. Idappaccayatāpaṭiccasamuppādoti imesaṃ paccayā idappaccayā; idappaccayā eva idappaccayatā; idappaccayatā ca sā paṭiccasamuppādo cāti idappaccayatāpaṭiccasamuppādo. Saṅkhārādipaccayānametaṃ adhivacanaṃ. Sabbasaṅkhārasamathotiādi sabbaṃ nibbānameva. Yasmā hi taṃ āgamma sabbasaṅkhāravipphanditāni sammanti vūpasammanti, tasmā sabbasaṅkhārasamathoti vuccati. Yasmā ca taṃ āgamma sabbe upadhayo paṭinissaṭṭhā honti, sabbā taṇhā khīyanti, sabbe kilesarāgā virajjanti, sabbaṃ dukkhaṃ nirujjhati; tasmā sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodhoti vuccati. Sā panesā taṇhā bhavena bhavaṃ, phalena vā saddhiṃ kammaṃ vinati saṃsibbatīti [Pg.81] katvā vānanti vuccati, tato nikkhantaṃ vānatoti nibbānaṃ. So mamassa kilamathoti yā ajānantānaṃ desanā nāma, so mama kilamatho assa, sā mama vihesā assāti attho. Kāyakilamatho ceva kāyavihesā ca assāti vuttaṃ hoti. Citte pana ubhayampetaṃ buddhānaṃ natthi. Apissūti anubrūhanatthe nipāto, so ‘‘na kevalaṃ etadahosi, imāpi gāthā paṭibhaṃsū’’ti dīpeti. Manti mama. Anacchariyāti anuacchariyā. Paṭibhaṃsūti paṭibhānasaṅkhātassa ñāṇassa gocarā ahesuṃ; parivitakkayitabbataṃ pāpuṇiṃsu.

"Yadidaṃ" is a particle. With reference to "ṭhānaṃ" (place), it becomes "yaṃ idaṃ"; with reference to "paṭiccasamuppādaṃ", it becomes "yo ayaṃ". The meaning should be understood in this way. Regarding "idappaccayatāpaṭiccasamuppādo" (specific conditionality as dependent origination): The conditions for these results are "idappaccayā" (specific conditions). "Idappaccayā" itself is "idappaccayatā" (the state of having specific conditions). That which is "idappaccayatā" is also "paṭiccasamuppādo". Thus, it is "idappaccayatāpaṭiccasamuppādo". This is a designation for the conditions beginning with formations. The entire passage beginning with "the stilling of all formations" refers simply to Nibbāna. Indeed, because on account of it all the agitations of formations are stilled and quieted, it is therefore called "the stilling of all formations." And because, on reaching it, all substrates of existence are relinquished, all cravings are destroyed, all defilements and lusts fade away, and all suffering ceases, it is therefore called "the relinquishing of all substrates," "the destruction of craving," "dispassion," and "cessation." This craving weaves and stitches existence to existence, or kamma together with its fruit; for this reason, it is called "vāna" (craving). Because it is a departure from that "vāna," it is called "Nibbāna." "It would be weariness for me" means: the teaching for those who do not know would be weariness for me; it would be vexation for me. This is the meaning. This is said to mean that there would be bodily weariness and bodily vexation. But in the mind, neither of these two exists for Buddhas. "Moreover" is a particle in the sense of amplification. It indicates this meaning: "Not only did this occur, but these verses also appeared to him." "Maṃ" means "my." "Anacchariyā" means "anu-acchariyā" (repeatedly wonderful). "Appeared to him" means they became objects for the knowledge called intuition; they reached a state of being fit for repeated reflection.

Kicchenāti dukkhena, na dukkhāya paṭipadāya. Buddhānañhi cattāropi maggā sukhappaṭipadāva honti. Pāramīpūraṇakāle pana sarāgasadosasamohasseva sato āgatāgatānaṃ yācakānaṃ, alaṅkatappaṭiyattaṃ sīsaṃ kantitvā, galalohitaṃ nīharitvā, suañjitāni akkhīni uppāṭetvā, kulavaṃsappadīpaṃ puttaṃ manāpacāriniṃ bhariyanti evamādīni dentassa, aññāni ca khantivādisadisesu attabhāvesu chejjabhejjādīni pāpuṇantassa āgamaniyapaṭipadaṃ sandhāyetaṃ vuttaṃ. Halanti ettha ha-kāro nipātamatto, alanti attho. Pakāsitunti desituṃ, evaṃ kicchena adhigatassa dhammassa alaṃ desituṃ, pariyattaṃ desituṃ, ko attho desitenāti vuttaṃ hoti. Rāgadosaparetehīti rāgadosapariphuṭṭhehi rāgadosānugatehi vā.

'With difficulty' (kicchena) means with hardship, not by a painful practice. For indeed, all four paths of the Buddhas are pleasant practices. However, this was said with reference to the practice leading to the path at the time of fulfilling the perfections, when the Bodhisatta, being one with greed, hatred, and delusion, gave to the beggars who came again and again such things as his adorned and prepared head after cutting it off, the blood from his throat after drawing it out, his well-anointed eyes after plucking them out, his son who was the lamp of his lineage, and his wife of pleasing conduct; and who, in other existences such as that of the ascetic Khantivādī, underwent cutting, piercing, and so on. Herein, in the word 'halaṃ', the 'ha' is a mere particle; the meaning is 'alaṃ' (enough/no use). 'To proclaim' (pakāsitun'ti) means to teach. Thus, it is said to mean: 'It is of no use to teach the Dhamma attained with such difficulty; it is of no use to teach what has been learned. What is the use of teaching it?' 'By those overcome by greed and hatred' (rāgadosaparetehī'ti) means by those pervaded by greed and hatred, or by those who are followed by greed and hatred.

Paṭisotagāminti niccādīnaṃ paṭisotaṃ aniccaṃ dukkhamanattā asubhanti evaṃ gataṃ catusaccadhammaṃ. Rāgarattāti kāmarāgena bhavarāgena diṭṭhirāgena ca rattā. Na dakkhantīti aniccaṃ dukkhamanattā asubhanti iminā sabhāvena na passissanti, te apassante ko sakkhissati evaṃ gāhāpetuṃ. Tamokhandhena āvuṭāti avijjārāsinā ajjhotthatā.

'Going against the stream' (paṭisotagāmin) refers to the Dhamma of the Four Truths, which goes against the stream of permanence and so on, being impermanent, suffering, not-self, and unattractive. 'Impassioned with lust' (rāgarattā) means those impassioned with sensual lust, lust for existence, and lust for views. 'They will not see' (na dakkhanti) means they will not see it with its intrinsic nature of being impermanent, suffering, not-self, and unattractive. Who will be able to make them, who do not see, grasp it thus? 'Enveloped by the mass of darkness' (tamokhandhena āvuṭā) means overwhelmed by the mass of ignorance.

282. Appossukkatāyāti nirussukkabhāvena, adesetukāmatāyāti attho. Kasmā panassa evaṃ cittaṃ nami, nanu esa mutto mocessāmi, tiṇṇo tāressāmi.

282. 'To inaction' (appossukkatāya) means to a state of being without concern; the meaning is, to a state of not wishing to teach. But why did his mind incline thus? Did he not think: 'I am freed, I shall free others; I have crossed over, I shall help others cross over'?

‘‘Kiṃ me aññātavesena, dhammaṃ sacchikatenidha;

Sabbaññutaṃ pāpuṇitvā, tārayissaṃ sadevaka’’nti. (bu. vaṃ. 2.56) –

'What use is it for me to realize the Dhamma here in the guise of an unknown disciple? Having attained omniscience, I shall save the world with its devas.'

Patthanaṃ [Pg.82] katvā pāramiyo pūretvā sabbaññutaṃ pattoti. Saccametaṃ, tadevaṃ paccavekkhaṇānubhāvena panassa evaṃ cittaṃ nami. Tassa hi sabbaññutaṃ patvā sattānaṃ kilesagahanataṃ, dhammassa ca gambhīrataṃ paccavekkhantassa sattānaṃ kilesagahanatā ca dhammagambhīratā ca sabbākārena pākaṭā jātā. Athassa ‘‘ime sattā kañjikapuṇṇā lābu viya, takkabharitā cāṭi viya, vasātelapītapilotikā viya, añjanamakkhitahattho viya ca kilesabharitā atisaṃkiliṭṭhā rāgarattā dosaduṭṭhā mohamūḷhā, te kiṃ nāma paṭivijjhissantī’’ti cintayato kilesagahanapaccavekkhaṇānubhāvenāpi evaṃ cittaṃ nami.

Having made the aspiration and fulfilled the perfections, did he not attain omniscience? This is true, but his mind inclined thus through the power of reflecting on that very thing. For when he, having attained omniscience, reflected on beings' being gripped by defilements and the profundity of the Dhamma, both beings' being gripped by defilements and the profundity of the Dhamma became manifest to him in every way. Then, as he was thinking, 'These beings are full of defilements, exceedingly stained, impassioned with lust, corrupted by hatred, bewildered by delusion, like a gourd full of sour gruel, like a pot full of buttermilk, like a cloth soaked in fat and oil, and like a hand smeared with ointment—how will they ever understand?' his mind inclined thus also through the power of reflecting on beings' being gripped by defilements.

‘‘Ayañca dhammo pathavīsandhārakaudakakkhandho viya gambhīro, pabbatena paṭicchādetvā ṭhapito sāsapo viya duddaso, satadhā bhinnassa vālassa koṭiyā koṭipaṭipādanaṃ viya duranubodho. Nanu mayā hi imaṃ dhammaṃ paṭivijjhituṃ vāyamantena adinnaṃ dānaṃ nāma natthi, arakkhitaṃ sīlaṃ nāma natthi, aparipūritā kāci pāramī nāma natthi? Tassa me nirussāhaṃ viya mārabalaṃ vidhamantassāpi pathavī na kampittha, paṭhamayāme pubbenivāsaṃ anussarantassāpi na kampittha, majjhimayāme dibbacakkhuṃ sodhentassāpi na kampittha, pacchimayāme pana paṭiccasamuppādaṃ paṭivijjhantasseva me dasasahassilokadhātu kampittha. Iti mādisenāpi tikkhañāṇena kicchenevāyaṃ dhammo paṭividdho, taṃ lokiyamahājanā kathaṃ paṭivijjhissantī’’ti dhammagambhīratāpaccavekkhaṇānubhāvenāpi evaṃ cittaṃ namīti veditabbaṃ.

'And this Dhamma is profound like the mass of water that supports the earth; difficult to see like a mustard seed placed and covered by a mountain; difficult to awaken to, like demonstrating the tip of a hair split a hundred times. Indeed, while I was striving to penetrate this Dhamma, was there any gift I did not give? Was there any virtue I did not keep? Was there any perfection I did not fulfill? For me, even when destroying the army of Māra as if without effort, the earth did not quake. In the first watch, even when recollecting past lives, it did not quake. In the middle watch, even when purifying the divine eye, it did not quake. But in the last watch, only when I was penetrating Dependent Origination did the ten-thousandfold world-system quake for me. Thus, even by one like me with sharp knowledge, this Dhamma was penetrated only with difficulty. How will the worldly multitude penetrate it?' It should be understood that his mind inclined thus also through the power of reflecting on the profundity of the Dhamma.

Apica brahmunā yācite desetukāmatāyapissa evaṃ cittaṃ nami. Jānāti hi bhagavā – ‘‘mama appossukkatāya citte namamāne maṃ mahābrahmā dhammadesanaṃ yācissati, ime ca sattā brahmagarukā, te ‘satthā kira dhammaṃ na desetukāmo ahosi, atha naṃ mahābrahmā yācitvā desāpesi, santo vata, bho, dhammo paṇīto vata, bho, dhammo’ti maññamānā sussūsissantī’’ti. Idampissa kāraṇaṃ paṭicca appossukkatāya cittaṃ nami, no dhammadesanāyāti veditabbaṃ.

Furthermore, his mind inclined thus also for the sake of his willingness to teach when requested by Brahmā. For the Blessed One knows: 'When my mind inclines to inaction, Mahā Brahmā will request me to teach the Dhamma. And these beings hold Brahmā in high esteem. They, thinking, "It seems the Teacher was unwilling to teach the Dhamma, but then Mahā Brahmā requested and had him teach it. Oh, sirs, the Dhamma is peaceful indeed! Oh, sirs, the Dhamma is excellent indeed!" will want to listen.' It should be understood that, on account of this reason also, his mind inclined to inaction, not toward teaching the Dhamma.

Sahampatissāti so kira kassapassa bhagavato sāsane sahako nāma thero paṭhamajjhānaṃ nibbattetvā paṭhamajjhānabhūmiyaṃ kappāyukabrahmā hutvā nibbatto. Tatra naṃ sahampatibrahmāti paṭisañjānanti, taṃ sandhāyāha – ‘‘brahmuno [Pg.83] sahampatissā’’ti. Nassati vata, bhoti so kira imaṃ saddaṃ tathā nicchāresi, yathā dasasahassilokadhātubrahmāno sutvā sabbe sannipatiṃsu. Yatra hi nāmāti yasmiṃ nāma loke. Purato pāturahosīti tehi dasahi brahmasahassehi saddhiṃ pāturahosi. Apparajakkhajātikāti paññāmaye akkhimhi appaṃ parittaṃ rāgadosamoharajaṃ etesaṃ, evaṃsabhāvāti apparajakkhajātikā. Assavanatāti assavanatāya. Bhavissantīti purimabuddhesu dasapuññakiriyavasena katādhikārā paripākagatapadumāni viya sūriyarasmisamphassaṃ, dhammadesanaṃyeva ākaṅkhamānā catuppadikagāthāvasāne ariyabhūmiṃ okkamanārahā na eko, na dve, anekasatasahassā dhammassa aññātāro bhavissantīti dasseti.

'Of Sahampati' (Sahampatissa): it is said that a thera named Sahaka in the dispensation of the Blessed One Kassapa, having developed the first jhāna, was reborn as a Brahmā with a lifespan of an eon in the realm of the first jhāna. There, they recognize him as Brahmā Sahampati. It is with reference to him that it is said: 'of Brahmā Sahampati.' 'The world is perishing, sirs!' (nassati vata, bho): it is said that he uttered this sound in such a way that the Brahmās of the ten-thousandfold world-system heard it and all gathered together. 'Where, indeed' (yatra hi nāma) means 'in whatever world.' 'Appeared before' (purato pāturahosi) means he appeared together with those ten thousand Brahmās. 'A being with little dust in their eyes' (apparajakkhajātikā): in their eye of wisdom there is little, a small amount of the dust of greed, hatred, and delusion; being of such a nature, they are called 'those with little dust in their eyes.' 'Due to not hearing' (assavanatā) means 'because of not hearing.' 'There will be' (bhavissanti) shows that those who, in the time of past Buddhas, had made their aspiration by means of the ten meritorious deeds, like lotuses that have reached maturity longing only for the touch of the sun’s rays—that is, for the teaching of the Dhamma—at the conclusion of a four-line verse, not one, not two, but many hundreds of thousands, worthy of entering the noble plane, will become knowers of the Dhamma.

Pāturahosīti pātubhavi. Samalehi cintitoti samalehi chahi satthārehi cintito. Te hi puretaraṃ uppajjitvā sakalajambudīpe kaṇṭake pattharamānā viya, visaṃ siñcamānā viya ca samalaṃ micchādiṭṭhidhammaṃ desayiṃsu. Apāpuretanti vivara etaṃ. Amatassa dvāranti amatassa nibbānassa dvārabhūtaṃ ariyamaggaṃ. Suṇantu dhammaṃ vimalenānubuddhanti ime sattā rāgādimalānaṃ abhāvato vimalena sammāsambuddhena anubuddhaṃ catusaccadhammaṃ suṇantu tāva bhagavāti yācati.

‘He has appeared’ means ‘he has become manifest.’ ‘Conceived by the impure’ means ‘conceived by the six impure teachers.’ For they, having arisen earlier, taught the impure doctrine of wrong view throughout the entire island of Jambudīpa, as if scattering thorns, as if pouring poison. ‘Open’ means ‘open this.’ ‘The door to the Deathless’ means ‘the Noble Path, which has become the door to the Deathless, Nibbāna.’ ‘May they hear the Dhamma realized by the Stainless One’ means he entreats, “O Blessed One, may these beings listen to the Dhamma of the Four Truths, which was fittingly realized by the Stainless One, the Perfectly Enlightened One, who is stainless due to the absence of defilements such as lust.”

Sele yathā pabbatamuddhaniṭṭhitoti selamaye ekagghane pabbatamuddhani yathā ṭhitova. Na hi tassa ṭhitassa dassanatthaṃ gīvukkhipanapasāraṇādikiccaṃ atthi. Tathūpamanti tappaṭibhāgaṃ selapabbatūpamaṃ. Ayaṃ panettha saṅkhepattho – yathā selapabbatamuddhani ṭhitova cakkhumā puriso samantato janataṃ passeyya, tathā tvampi, sumedha, sundarapañña-sabbaññutaññāṇena samantacakkhu bhagavā dhammamayaṃ pāsādamāruyha sayaṃ apetasoko sokāvatiṇṇaṃ jātijarābhibhūtaṃ janataṃ avekkhassu upadhāraya upaparikkha. Ayaṃ panettha adhippāyo – yathā hi pabbatapāde samantā mahantaṃ khettaṃ katvā tattha kedārapāḷīsu kuṭikāyo katvā rattiṃ aggiṃ jāleyyuṃ. Caturaṅgasamannāgatañca andhakāraṃ assa, atha tassa pabbatassa matthake ṭhatvā cakkhumato purisassa bhūmiṃ olokayato neva khettaṃ, na kedārapāḷiyo, na kuṭiyo, na tattha sayitamanussā paññāyeyyuṃ. Kuṭikāsu pana [Pg.84] aggijālāmattakameva paññāyeyya. Evaṃ dhammapāsādaṃ āruyha sattanikāyaṃ olokayato tathāgatassa, ye te akatakalyāṇā sattā, te ekavihāre dakkhiṇajāṇupasse nisinnāpi buddhacakkhussa āpāthaṃ nāgacchanti, rattiṃ khittā sarā viya honti. Ye pana katakalyāṇā veneyyapuggalā, te evassa dūrepi ṭhitā āpāthaṃ āgacchanti, so aggi viya himavantapabbato viya ca. Vuttampi cetaṃ –

‘As on a rock mountain peak one stands’ means ‘just as one stands on a solid, dense rock mountain peak.’ For him, standing there, there is no need to raise or stretch his neck in order to see. ‘Like that simile’ means ‘its analogue, a comparison to a rock mountain.’ Here, the concise meaning is this: just as a clear-sighted person standing atop a rocky mountain can see the people all around, so too, O One of good wisdom, the Blessed One, the All-Seeing One with the beautiful wisdom of omniscience, having ascended the palace of Dhamma and being yourself free from sorrow, please behold, consider, and examine the sorrow-stricken beings overwhelmed by birth and old age. Here is the intended meaning: For instance, if people were to make a large field all around the base of a mountain, build huts along the dikes of the rice paddies, and light fires at night—and if there were a complete darkness endowed with four factors—then for a clear-sighted person standing atop that mountain and looking at the ground, neither the field, nor the paddy dikes, nor the huts, nor the people sleeping there would be apparent. Only the flame of the fire in the huts would be visible. Similarly, when the Tathāgata ascends the palace of Dhamma and surveys the host of beings, those who have done no good deeds—even if seated in one monastery, near his right knee—do not come into the range of the Buddha’s vision; they are like arrows shot at night. But those trainable individuals who have done good deeds, they alone come into his range even from afar. Such a one is manifest like a fire or like Mount Himavanta. And this has been said:

‘‘Dūre santo pakāsenti, himavantova pabbato;

Asantettha na dissanti, rattiṃ khittā yathā sarā’’ti. (dha. pa. 304);

“The good are manifest from afar, like the Himavanta mountain; the wicked are not seen here, like arrows shot at night.”

Uṭṭhehīti bhagavato dhammadesanatthaṃ cārikacaraṇaṃ yācanto bhaṇati. Vīrātiādīsu bhagavā vīriyavantatāya vīro. Devaputtamaccukilesamārānaṃ vijitattā vijitasaṅgāmo. Jātikantārādinittharaṇatthāya veneyyasatthavāhanasamatthatāya satthavāho. Kāmacchandaiṇassa abhāvato aṇaṇoti veditabbo.

‘Arise,’ he says, requesting that the Blessed One undertake a wandering tour for the purpose of teaching the Dhamma. In ‘Hero,’ and so on: the Blessed One is a ‘Hero’ because of being endowed with energy. He is the ‘Victor in battle,’ having conquered Devaputta-māra, Maccu-māra (Death), and Kilesa-māra (defilements). He is the ‘Caravan Leader,’ being capable of leading the trainable beings across the wilderness of birth and so on. He should be understood as the ‘Debtless One’ because of the absence of the debt of sensual desire.

283. Ajjhesananti yācanaṃ. Buddhacakkhunāti indriyaparopariyattañāṇena ca āsayānusayañāṇena ca. Imesañhi dvinnaṃ ñāṇānaṃ buddhacakkhūti nāmaṃ, sabbaññutaññāṇassa samantacakkhūti, tiṇṇaṃ maggañāṇānaṃ dhammacakkhūti. Apparajakkhetiādīsu yesaṃ vuttanayeneva paññācakkhumhi rāgādirajaṃ appaṃ, te apparajakkhā. Yesaṃ taṃ mahantaṃ, te mahārajakkhā. Yesaṃ saddhādīni indriyāni tikkhāni, te tikkhindriyā. Yesaṃ tāni mudūni, te mudindriyā. Yesaṃ teyeva saddhādayo ākārā sundarā, te svākārā. Ye kathitakāraṇaṃ sallakkhenti, sukhena sakkā honti viññāpetuṃ, te suviññāpayā. Ye paralokañceva vajjañca bhayato passanti, te paralokavajjabhayadassāvino nāma.

283. ‘A request’ means a petition. ‘With the Buddha-eye’ means with the knowledge of the superiority and inferiority of faculties and with the knowledge of dispositions and latent tendencies. For ‘Buddha-eye’ is the name for these two knowledges; ‘All-seeing eye’ is the name for the knowledge of omniscience; ‘Dhamma-eye’ is the name for the three path-knowledges. In ‘of little dust,’ etc.: those for whom the dust of lust and so on in the eye of wisdom is little, they are ‘of little dust.’ Those for whom it is great, they are ‘of great dust.’ Those whose faculties such as faith are sharp, they are ‘of sharp faculties.’ Those whose faculties are dull, they are ‘of dull faculties.’ Those whose very dispositions, such as faith, are beautiful, they are ‘of beautiful disposition.’ Those who can mark the reason that is spoken and can be easily made to understand, they are ‘easy to instruct.’ Those who see the next world and fault as a danger, they are called ‘seers of danger in the next world and in fault.’

Ayaṃ panettha pāḷi – ‘‘saddho puggalo apparajakkho, assaddho puggalo mahārajakkho. Āraddhavīriyo…, kusito…, upaṭṭhitassati…, muṭṭhassati…, samāhito…, asamāhito…, paññavā…, duppañño puggalo mahārajakkho. Tathā saddho puggalo tikkhindriyo…pe… paññavā puggalo paralokavajjabhayadassāvī, duppañño puggalo na paralokavajjabhayadassāvī. Lokoti [Pg.85] khandhaloko, āyatanaloko, dhātuloko, sampattibhavaloko, sampattisambhavaloko, vipattibhavaloko, vipattisambhavaloko, eko loko sabbe sattā āhāraṭṭhitikā. Dve lokā – nāmañca rūpañca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – satta viññāṇaṭṭhitiyo. Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasāyatanāni. Dvādasa lokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārassa dhātuyo. Vajjanti sabbe kilesā vajjā, sabbe duccaritā vajjā, sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā. Iti imasmiñca loke imasmiñca vajje tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi ukkhittāsike vadhake. Imehi paññāsāya ākārehi imāni pañcindriyāni jānāti passati aññāsi paṭivijjhi. Idaṃ tathāgatassa indriyaparopariyatte ñāṇa’’nti (paṭi. ma. 1.112).

Herein, this is the Pāḷi: “A faithful person is one of little dust; a faithless person is one of great dust. One with aroused energy… a lazy one… one with established mindfulness… one with muddled mindfulness… one who is concentrated… one who is unconcentrated… one with wisdom… a person of little wisdom is one of great dust. Similarly, a faithful person is one of sharp faculties… a wise person is a seer of danger in the next world and in fault; a person of little wisdom is not a seer of danger in the next world and in fault. ‘World’ means: the world of aggregates, the world of sense bases, the world of elements, the world of fortunate existence, the world of fortunate arising, the world of unfortunate existence, the world of unfortunate arising. The one world: all beings subsist on nutriment. The two worlds: name and form. The three worlds: the three feelings. The four worlds: the four nutriments. The five worlds: the five aggregates subject to clinging. The six worlds: the six internal sense bases. The seven worlds: the seven stations of consciousness. The eight worlds: the eight worldly conditions. The nine worlds: the nine abodes of beings. The ten worlds: the ten sense bases. The twelve worlds: the twelve sense bases. The eighteen worlds: the eighteen elements. ‘Fault’ means: all defilements are faults, all misconducts are faults, all formations are faults, all kamma leading to existence are faults. Thus, in this world and in this fault, a keen perception of danger is established, just as towards a murderer with a raised sword. By these fifty aspects, he knows, sees, understands, and penetrates these five faculties. This is the Tathāgata’s knowledge of the superiority and inferiority of faculties.”

Uppaliniyanti uppalavane. Itaresupi eseva nayo. Antonimuggaposīnīti yāni anto nimuggāneva posiyanti. Udakaṃ accuggamma ṭhitānīti udakaṃ atikkamitvā ṭhitāni. Tattha yāni accuggamma ṭhitāni, tāni sūriyarasmisamphassaṃ āgamayamānāni ṭhitāni ajja pupphanakāni. Yāni samodakaṃ ṭhitāni, tāni sve pupphanakāni. Yāni udakānuggatāni antonimuggaposīni, tāni tatiyadivase pupphanakāni. Udakā pana anuggatāni aññānipi sarogauppalādīni nāma atthi, yāni neva pupphissanti, macchakacchapabhakkhāneva bhavissanti. Tāni pāḷiṃ nāruḷhāni. Āharitvā pana dīpetabbānīti dīpitāni.

‘Uppaliniyanti’ means in the lotus grove. In other terms as well, this is the method. ‘Antonimuggaposīnīti’ means those that are nourished only while submerged within. ‘Udakaṃ accuggamma ṭhitānīti’ means those that stand having surpassed the water. Among them, those that stand having risen above, awaiting the touch of the sun’s rays, are the lotuses that will bloom today. Those that stand level with the water are the lotuses that will bloom tomorrow. Those that follow along with the water, being nourished while submerged within, are the lotuses that will bloom on the third day. However, there are also other lotuses named ‘diseased lotuses, and so on’ that do not rise from the water; they will not bloom at all but will become only the food of fish and turtles. Those are not included in the Pāḷi. However, they should be brought forth and explained; thus they are explained.

Yatheva hi tāni catubbidhāni pupphāni, evameva ugghaṭitaññū vipañcitaññū neyyo padaparamoti cattāro puggalā. Tattha ‘‘yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti, ayaṃ vuccati puggalo ugghaṭitaññū. Yassa puggalassa saṃkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti, ayaṃ vuccati puggalo vipañcitaññū. Yassa puggalassa uddesato paripucchato yoniso manasikaroto kalyāṇamitte [Pg.86] sevato bhajato payirupāsato anupubbena dhammābhisamayo hoti, ayaṃ vuccati puggalo neyyo. Yassa puggalassa bahumpi suṇato bahumpi bhaṇato bahumpi dhārayato bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti, ayaṃ vuccati puggalo padaparamo’’ (pu. pa. 151). Tattha bhagavā uppalavanādisadisaṃ dasasahassilokadhātuṃ olokento ‘‘ajja pupphanakāni viya ugghaṭitaññū, sve pupphanakāni viya vipañcitaññū, tatiyadivase pupphanakāni viya neyyo, macchakacchapabhakkhāni pupphāni viya padaparamo’’ti addasa. Passanto ca ‘‘ettakā apparajakkhā, ettakā mahārajakkhā, tatrāpi ettakā ugghaṭitaññū’’ti evaṃ sabbākāratova addasa.

To clarify: Just as those flowers are of four kinds, in the very same way there are four kinds of persons: the one of quick understanding, the one of detailed understanding, the one to be guided, and the one for whom the word is the maximum. Therein: “The person for whom the realization of the Dhamma occurs together with the utterance is called one of quick understanding. The person for whom the realization of the Dhamma occurs when the meaning of what was spoken in brief is analyzed in detail is called one of detailed understanding. The person for whom the realization of the Dhamma occurs gradually through brief instruction, questioning, wise attention, and by serving, associating with, and attending upon good friends, is called one to be guided. The person for whom, despite listening much, reciting much, retaining much, and teaching much, the realization of the Dhamma does not occur in that life, is called one for whom the word is the maximum.” Therein, the Blessed One, while surveying the ten-thousandfold world-system, which is like a lotus grove, saw: “Like the lotuses that will bloom today are those of quick understanding; like the lotuses that will bloom tomorrow are those of detailed understanding; like the lotuses that will bloom on the third day are those to be guided; and like the flowers that are food for fish and turtles are those for whom the word is the maximum.” And while seeing, he saw in all aspects thus: “This many have little dust in their eyes, this many have much dust in their eyes, and among them, this many are of quick understanding.”

Tattha tiṇṇaṃ puggalānaṃ imasmiṃyeva attabhāve bhagavato dhammadesanā atthaṃ sādheti. Padaparamānaṃ anāgate vāsanatthāya hoti. Atha bhagavā imesaṃ catunnaṃ puggalānaṃ atthāvahaṃ dhammadesanaṃ viditvā desetukamyataṃ uppādetvā puna sabbepi tīsu bhavesu satte bhabbābhabbavasena dve koṭṭhāse akāsi. Ye sandhāya vuttaṃ – ‘‘katame te sattā abhabbā, ye te sattā kammāvaraṇena samannāgatā kilesāvaraṇena samannāgatā vipākāvaraṇena samannāgatā assaddhā acchandikā duppaññā abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ, ime te sattā abhabbā. Katame te sattā bhabbā? Ye te sattā na kammāvaraṇena…pe… ime te sattā bhabbā’’ti (vibha. 827; paṭi. ma. 1.115). Tattha sabbepi abhabbapuggale pahāya bhabbapuggaleyeva ñāṇena pariggahetvā ‘‘ettakā rāgacaritā, ettakā dosamohacaritā vitakkasaddhābuddhicaritā’’ti cha koṭṭhāse akāsi; evaṃ katvā dhammaṃ desissāmīti cintesi.

Herein, for three kinds of individuals, the Blessed One’s teaching brings about the goal in this very existence. For those for whom the word is the maximum, it serves as a basis for the future. Then, the Blessed One, knowing the beneficial teaching for these four kinds of individuals and generating the desire to teach, further divided all beings in the three realms into two categories based on their capability and incapability. In reference to which it is said: “Which beings are incapable? Those beings endowed with obstruction by kamma, endowed with obstruction by defilements, endowed with obstruction by results, who are faithless, without desire, of poor wisdom, and incapable of entering the fixed course of wholesome states. These beings are incapable. Which beings are capable? Those beings not obstructed by kamma… These beings are capable.” Therein, having set aside all incapable individuals, He grasped only the capable ones with His knowledge and divided them into six categories: “So many are of lustful temperament, so many of hateful temperament, so many of deluded temperament, so many of speculative temperament, so many of faithful temperament, and so many of intellectual temperament.” Having done so, He thought, “I will teach the Dhamma.”

Paccabhāsinti patiabhāsiṃ. Apārutāti vivaṭā. Amatassa dvārāti ariyamaggo. So hi amatasaṅkhātassa nibbānassa dvāraṃ, so mayā vivaritvā ṭhapitoti dasseti. Pamuñcantu saddhanti sabbe attano saddhaṃ pamuñcantu, vissajjentu. Pacchimapadadvaye ayamattho, ahañhi attano paguṇaṃ suppavattitampi imaṃ paṇītaṃ uttamaṃ dhammaṃ kāyavācākilamathasaññī hutvā na bhāsiṃ[Pg.87]. Idāni pana sabbo jano saddhābhājanaṃ upanetu, pūressāmi nesaṃ saṅkappanti.

‘Paccabhāsinti’ means I replied. ‘Apārutā’ means opened. The ‘doors of the Deathless’ are the Noble Path. For indeed, that path is the door to Nibbāna, which is called the Deathless; this shows that this path has been opened by me. ‘Pamuñcantu saddhanti’ means let all release their faith, let them send it forth. In the last two phrases, this is the meaning: “Indeed, I did not speak this refined and excellent Dhamma, though it is proficient and well-established for me, because I perceived it would be wearisome for my body and speech. But now, let all people bring forth the vessel of faith; I will fulfill their intention.”

284. Tassa mayhaṃ, bhikkhave, etadahosīti etaṃ ahosi – kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyanti ayaṃ dhammadesanāpaṭisaṃyutto vitakko udapādīti attho. Kadā panesa udapādīti? Buddhabhūtassa aṭṭhame sattāhe.

284. ‘Tassa mayhaṃ, bhikkhave, etadahosīti’ means this occurred to me: ‘To whom indeed should I first teach the Dhamma?’ This is the meaning: this thought connected with teaching the Dhamma arose. When did this arise? In the eighth week after he had become a Buddha.

Tatrāyaṃ anupubbikathā – bodhisatto kira mahābhinikkhamanadivase vivaṭaṃ itthāgāraṃ disvā saṃviggahadayo, ‘‘kaṇḍakaṃ āharā’’ti channaṃ āmantetvā channasahāyo assarājapiṭṭhigato nagarato nikkhamitvā kaṇḍakanivattanacetiyaṭṭhānaṃ nāma dassetvā tīṇi rajjāni atikkamma anomānadītīre pabbajitvā anupubbena cārikaṃ caramāno rājagahe piṇḍāya caritvā paṇḍavapabbate nisinno magadhissarena raññā nāmagottaṃ pucchitvā, ‘‘imaṃ rajjaṃ sampaṭicchāhī’’ti vutto, ‘‘alaṃ mahārāja, na mayhaṃ rajjena attho, ahaṃ rajjaṃ pahāya lokahitatthāya padhānaṃ anuyuñjitvā loke vivaṭacchado bhavissāmīti nikkhanto’’ti vatvā, ‘‘tena hi buddho hutvā paṭhamaṃ mayhaṃ vijitaṃ osareyyāsī’’ti paṭiññaṃ gahito kālāmañca udakañca upasaṅkamitvā tesaṃ dhammadesanāya sāraṃ avindanto tato pakkamitvā uruveḷāya chabbassāni dukkarakārikaṃ karontopi amataṃ paṭivijjhituṃ asakkonto oḷārikāhārapaṭisevanena kāyaṃ santappesi.

Herein is the sequential narrative: It is said that the Bodhisatta, on the day of his Great Renunciation, seeing the open women's quarters, was deeply stirred in heart. Summoning Channa, he said, “Bring Kaṇṭaka.” With Channa as his companion, mounted on the king of horses, he left the city. Having shown the place named the Shrine of Kaṇṭaka’s Turning Back, having crossed three kingdoms, and having gone forth on the bank of the river Anomā, he wandered on tour in sequence. While wandering for alms in Rājagaha and seated on the Paṇḍava mountain, he was asked his name and clan by the king, the lord of Magadha. When told, “Accept this kingdom,” he said, “Enough, great king, I have no need for a kingdom. Having abandoned the kingdom for the welfare of the world, I have gone forth, striving to become one in the world with the veil uncovered.” Having accepted the promise, “In that case, having become a Buddha, may you first come to my domain,” he approached Kālāma and Udaka. Not finding the essence in their teachings, he departed from there. At Uruvelā, though he practiced austerities for six years, he was unable to penetrate the Deathless. He then sustained his body by partaking of coarse food.

Tadā ca uruvelagāme sujātā nāma kuṭumbiyadhītā ekasmiṃ nigrodharukkhe patthanamakāsi – ‘‘sacāhaṃ samānajātikaṃ kulagharaṃ gantvā paṭhamagabbhe puttaṃ labhissāmi, balikammaṃ karissāmī’’ti. Tassā sā patthanā samijjhi. Sā visākhapuṇṇamadivase pātova balikammaṃ karissāmīti rattiyā paccūsasamaye eva pāyasaṃ paṭiyādesi. Tasmiṃ pāyase paccamāne mahantamahantā pupphuḷā uṭṭhahitvā dakkhiṇāvaṭṭā hutvā sañcaranti. Ekaphusitampi bahi na gacchati. Mahābrahmā chattaṃ dhāresi. Cattāro lokapālā khaggahatthā ārakkhaṃ gaṇhiṃsu. Sakko alātāni samānento aggiṃ jālesi. Devatā catūsu dīpesu ojaṃ saṃharitvā [Pg.88] tattha pakkhipiṃsu. Bodhisatto bhikkhācārakālaṃ āgamayamāno pātova gantvā rukkhamūle nisīdi. Rukkhamūle sodhanatthāya gatā dhātī āgantvā sujātāya ārocesi – ‘‘devatā rukkhamūle nisinnā’’ti. Sujātā, sabbaṃ pasādhanaṃ pasādhetvā satasahassagghanike suvaṇṇathāle pāyasaṃ vaḍḍhetvā aparāya suvaṇṇapātiyā pidahitvā ukkhipitvā gatā mahāpurisaṃ disvā saheva pātiyā hatthe ṭhapetvā vanditvā ‘‘yathā mayhaṃ manoratho nipphanno, evaṃ tumhākampi nipphajjatū’’ti vatvā pakkāmi.

At that time, in the village of Uruvelā, the daughter of a householder, named Sujātā, made a vow at a certain banyan tree: “If I go to a family of equal status and obtain a son in my first pregnancy, I will perform an offering.” Her vow was fulfilled. On the Vesākha full-moon day, intending to perform the offering in the morning, she prepared milk-rice at the crack of dawn. While the milk-rice was cooking, very large bubbles arose, swirling clockwise. Not even a single drop went outside. The Great Brahmā held a parasol. The Four Guardian Kings stood guard with swords in hand. Sakka, arranging the firebrands, kindled the fire. The deities gathered the vital essence from the four continents and put it therein. The Bodhisatta, awaiting the time for the alms-round, went early and sat at the foot of the tree. The nursemaid, who had gone to sweep at the foot of the tree, came and informed Sujātā: “A deity is seated at the foot of the tree.” Sujātā, having adorned herself with all her ornaments, placed the milk-rice in a golden bowl worth a hundred thousand, covered it with another golden bowl, lifted it up, and went. Seeing the Great Being, she placed the bowl, together with its lid, into his hands, paid homage, and said, “Just as my heart's desire has been fulfilled, so too may your heart's desire be fulfilled.” Then she departed.

Bodhisatto nerañjarāya tīraṃ gantvā suvaṇṇathālaṃ tīre ṭhapetvā nhatvā paccuttaritvā ekūnapaṇṇāsapiṇḍe karonto pāyasaṃ paribhuñjitvā ‘‘sacāhaṃ ajja buddho bhavāmi, thālaṃ paṭisotaṃ gacchatū’’ti khipi. Thālaṃ paṭisotaṃ gantvā thokaṃ ṭhatvā kālanāgarājassa bhavanaṃ pavisitvā tiṇṇaṃ buddhānaṃ thālāni ukkhipitvā aṭṭhāsi.

The Bodhisatta went to the bank of the Nerañjarā River, placed the golden bowl on the bank, bathed, and came back up. He then made forty-nine portions, consumed the milk-rice, and said: “If I am to become a Buddha today, may this bowl go upstream.” He then cast it. The bowl went upstream, paused for a moment, entered the abode of the Nāga King Kāla, and lifting up the bowls of the three Buddhas, it came to rest.

Mahāsatto vanasaṇḍe divāvihāraṃ katvā sāyanhasamaye sottiyena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā bodhimaṇḍaṃ āruyha dakkhiṇadisābhāge aṭṭhāsi. So padeso paduminipatte udakabindu viya akampittha. Mahāsatto, ‘‘ayaṃ mama guṇaṃ dhāretuṃ na sakkotī’’ti pacchimadisābhāgaṃ agamāsi, sopi tatheva akampittha. Uttaradisābhāgaṃ agamāsi, sopi tatheva akampittha. Puratthimadisābhāgaṃ agamāsi, tattha pallaṅkappamāṇaṃ ṭhānaṃ sunikhātaindakhilo viya niccalamahosi. Mahāsatto ‘‘idaṃ ṭhānaṃ sabbabuddhānaṃ kilesabhañjanaviddhaṃsanaṭṭhāna’’nti tāni tiṇāni agge gahetvā cālesi. Tāni cittakārena tūlikaggena paricchinnāni viya ahesuṃ. Bodhisatto, ‘‘bodhiṃ appatvā imaṃ pallaṅkaṃ na bhindissāmī’’ti caturaṅgavīriyaṃ adhiṭṭhahitvā pallaṅkaṃ ābhujitvā nisīdi.

The Great Being, having spent the day in the forest grove, in the evening took the eight handfuls of grass given by Sotthiya and ascended to the Bodhimaṇḍa, where he stood on the southern side. That place trembled like a drop of water on a lotus leaf. The Great Being, thinking, “This place is not able to bear my virtue,” went to the western side; that too trembled in the same way. He went to the northern side; that too trembled in the same way. He went to the eastern side; there, a space the size of a throne was as immovable as a deeply-planted Indakhila post. The Great Being, thinking, “This is the place for all Buddhas to break and destroy the defilements,” took those grasses by their tips and shook them. They became as if marked out by a painter with the tip of a brush. The Bodhisatta, having established the four-fold energy with the resolution, “Without attaining enlightenment, I will not break this cross-legged posture,” folded his legs and sat down.

Taṅkhaṇaññeva māro bāhusahassaṃ māpetvā diyaḍḍhayojanasatikaṃ girimekhalaṃ nāma hatthiṃ āruyha navayojanaṃ mārabalaṃ gahetvā addhakkhikena olokayamāno pabbato viya ajjhottharanto upasaṅkami. Mahāsatto, ‘‘mayhaṃ dasa pāramiyo pūrentassa añño samaṇo vā brāhmaṇo [Pg.89] vā devo vā māro vā brahmā vā sakkhi natthi, vessantarattabhāve pana mayhaṃ sattasu vāresu mahāpathavī sakkhi ahosi; idānipi me ayameva acetanā kaṭṭhakaliṅgarūpamā mahāpathavī sakkhī’’ti hatthaṃ pasāreti. Mahāpathavī tāvadeva ayadaṇḍena pahataṃ kaṃsathālaṃ viya ravasataṃ ravasahassaṃ muñcamānā viravitvā parivattamānā mārabalaṃ cakkavāḷamukhavaṭṭiyaṃ muñcanamakāsi. Mahāsatto sūriye dharamāneyeva mārabalaṃ vidhamitvā paṭhamayāme pubbenivāsañāṇaṃ, majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paṭiccasamuppāde ñāṇaṃ otāretvā vaṭṭavivaṭṭaṃ sammasitvā aruṇodaye buddho hutvā, ‘‘mayā anekakappakoṭisatasahassaṃ addhānaṃ imassa pallaṅkassa atthāya vāyāmo kato’’ti sattāhaṃ ekapallaṅkena nisīdi. Athekaccānaṃ devatānaṃ, ‘‘kiṃ nu kho aññepi buddhattakarā dhammā atthī’’ti kaṅkhā udapādi.

At that very moment, Māra, having created a thousand arms, mounted the elephant named Girimekhala, which was one hundred and fifty yojanas in size, and taking his army of nine yojanas, he approached, glaring and overwhelming all like a mountain. The Great Being reflected: “For me, who am fulfilling the ten perfections, there is no other ascetic, brahmin, god, Māra, or Brahmā as a witness. In my existence as Vessantara, however, the great earth was my witness on seven occasions. Now also, this great earth, which is without consciousness and like a block of wood, will be my witness.” The great earth, at that very moment, releasing a hundred sounds, a thousand sounds, like a bronze bowl struck by an iron rod, roared and revolved, causing Māra's army to be scattered to the edge of the Cakkavāḷa. The Great Being, having vanquished Māra's army while the sun was still up, in the first watch of the night purified the knowledge of previous existences; in the middle watch, he purified the divine eye; and in the last watch, directing his knowledge to dependent origination and contemplating the round of existence and its cessation, he became a Buddha at the break of dawn. Thinking, “For many hundreds of thousands of crores of aeons, I have made this effort for the sake of this throne,” he sat for seven days in that one cross-legged posture. Then, for some deities, the doubt arose: “What, are there still other qualities that bring about Buddhahood?”

Atha bhagavā aṭṭhame divase samāpattito vuṭṭhāya devatānaṃ kaṅkhaṃ ñatvā kaṅkhāvidhamanatthaṃ ākāse uppatitvā yamakapāṭihāriyaṃ dassetvā tāsaṃ kaṅkhaṃ vidhamitvā pallaṅkato īsakaṃ pācīnanissite uttaradisābhāge ṭhatvā cattāri asaṅkhyeyyāni kappasatasahassañca pūritānaṃ pāramīnaṃ phalādhigamaṭṭhānaṃ pallaṅkañceva bodhirukkhañca animisehi akkhīhi olokayamāno sattāhaṃ vītināmesi, taṃ ṭhānaṃ animisacetiyaṃ nāma jātaṃ.

Then, on the eighth day, the Blessed One arose from his attainment. Knowing the doubt of the deities, and in order to dispel their doubt, he rose up into the sky, displayed the twin miracle, and thus dispelled their doubt. Then, standing in a spot to the north-east, slightly away from the throne, he spent seven days gazing with unblinking eyes upon the throne and the Bodhi tree, the place where he had attained the fruit of the perfections fulfilled over four incalculables and a hundred thousand aeons. That place came to be known as the Animisa Cetiya.

Atha pallaṅkassa ca ṭhitaṭṭhānassa ca antarā puratthimapacchimato āyate ratanacaṅkame caṅkamanto sattāhaṃ vītināmesi, taṃ ṭhānaṃ ratanacaṅkamacetiyaṃ nāma jātaṃ. Tato pacchimadisābhāge devatā ratanagharaṃ māpayiṃsu, tattha pallaṅkena nisīditvā abhidhammapiṭakaṃ visesato cettha anantanayasamantapaṭṭhānaṃ vicinanto sattāhaṃ vītināmesi, taṃ ṭhānaṃ ratanagharacetiyaṃ nāma jātaṃ. Evaṃ bodhisamīpeyeva cattāri sattāhāni vītināmetvā pañcame sattāhe bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami, tatrāpi dhammaṃ vicinantoyeva vimuttisukhañca paṭisaṃvedento nisīdi, dhammaṃ vicinanto cettha evaṃ abhidhamme nayamaggaṃ sammasi – paṭhamaṃ dhammasaṅgaṇīpakaraṇaṃ nāma, tato vibhaṅgapakaraṇaṃ, dhātukathāpakaraṇaṃ, puggalapaññattipakaraṇaṃ, kathāvatthu nāma pakaraṇaṃ, yamakaṃ nāma pakaraṇaṃ, tato mahāpakaraṇaṃ paṭṭhānaṃ nāmāti.

Then, between the throne and the standing place, walking upon the jeweled promenade that was long from east to west, he passed seven days; that place became known as the Ratanacaṅkama Cetiya. Thereafter, in the western direction, the devas created a jeweled house. There, having sat cross-legged, while contemplating the Abhidhamma Piṭaka, and especially herein the Paṭṭhāna with its endless methods, he passed seven days; that place became known as the Ratanaghara Cetiya. Thus, having passed four seven-day periods near the Bodhi tree itself, in the fifth seven-day period, from the root of the Bodhi tree, he approached the Ajapāla banyan tree. There also, while contemplating the Dhamma and experiencing the bliss of liberation, he sat. And while contemplating the Dhamma, he reviewed the sequence of methods in the Abhidhamma thus: first, the treatise named Dhammasaṅgaṇī; then, the treatise named Vibhaṅga; the treatise named Dhātukathā; the treatise named Puggalapaññatti; the treatise named Kathāvatthu; the treatise named Yamaka; and then, the Great Treatise, named Paṭṭhāna.

Tatthassa [Pg.90] saṇhasukhumapaṭṭhānamhi citte otiṇṇe pīti uppajji; pītiyā uppannāya lohitaṃ pasīdi, lohite pasanne chavi pasīdi. Chaviyā pasannāya puratthimakāyato kūṭāgārādippamāṇā rasmiyo uṭṭhahitvā ākāse pakkhandachaddantanāgakulaṃ viya pācīnadisāya anantāni cakkavāḷāni pakkhandā, pacchimakāyato uṭṭhahitvā pacchimadisāya, dakkhiṇaṃsakūṭato uṭṭhahitvā dakkhiṇadisāya, vāmaṃsakūṭato uṭṭhahitvā uttaradisāya anantāni cakkavāḷāni pakkhandā, pādatalehi pavāḷaṅkuravaṇṇā rasmiyo nikkhamitvā mahāpathaviṃ vinivijjhitvā udakaṃ dvidhā bhinditvā vātakkhandhaṃ padāletvā ajaṭākāsaṃ pakkhandā, sīsato samparivattiyamānaṃ maṇidāmaṃ viya nīlavaṇṇā rasmivaṭṭi uṭṭhahitvā cha devaloke vinivijjhitvā nava brahmaloke vehapphale pañca suddhāvāse ca vinivijjhitvā cattāro āruppe atikkamma ajaṭākāsaṃ pakkhandā. Tasmiṃ divase aparimāṇesu cakkavāḷesu aparimāṇā sattā sabbe suvaṇṇavaṇṇāva ahesuṃ. Taṃ divasañca pana bhagavato sarīrā nikkhantā yāvajjadivasāpi tā rasmiyo anantā lokadhātuyo gacchantiyeva.

There, when his mind descended into the subtle and refined Paṭṭhāna, rapture arose. When rapture arose, his blood became clear; when the blood became clear, his skin became clear. When his skin became clear, rays the size of a pinnacled mansion arose from the front of his body and sped into the sky; like a herd of Chaddanta elephants, they sped through infinite world-systems in the eastern direction. Arising from the back of his body, they sped through the western direction. Arising from his right shoulder-tip, they sped through the southern direction. Arising from his left shoulder-tip, they sped through infinite world-systems in the northern direction. From the soles of his feet, rays the color of coral sprouts issued forth, pierced through the great earth, split the water in two, broke through the mass of wind, and sped into the unobstructed space below. From his head, a circle of blue-colored rays, like a well-coiled garland of gems, arose, pierced through the six deva worlds, the nine Brahmā worlds, the Vehapphala realm, and the five Suddhāvāsa realms, and having surpassed the four formless realms, sped into the unobstructed space above. On that day, in innumerable world-systems, innumerable beings all became of golden color. And indeed, the rays that issued from the Blessed One's body on that day continue to travel to the endless world-elements even unto this very day.

Evaṃ bhagavā ajapālanigrodhe sattāhaṃ vītināmetvā tato aparaṃ sattāhaṃ mucalinde nisīdi, nisinnamattasseva cassa sakalaṃ cakkavāḷagabbhaṃ pūrento mahāakālamegho udapādi. Evarūpo kira mahāmegho dvīsuyeva kālesu vassati cakkavattimhi vā uppanne buddhe vā. Idha buddhakāle udapādi. Tasmiṃ pana uppanne mucalindo nāgarājā cintesi – ‘‘ayaṃ megho satthari mayhaṃ bhavanaṃ paviṭṭhamatteva uppanno, vāsāgāramassa laddhuṃ vaṭṭatī’’ti. So sattaratanamayaṃ pāsādaṃ nimminituṃ sakkontopi evaṃ kate mayhaṃ mahapphalaṃ na bhavissati, dasabalassa kāyaveyyāvaccaṃ karissāmīti mahantaṃ attabhāvaṃ katvā satthāraṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ dhāresi. Parikkhepassa anto okāso heṭṭhā lohapāsādappamāṇo ahosi. Icchiticchitena iriyāpathena satthā viharissatīti nāgarājassa ajjhāsayo ahosi. Tasmā evaṃ mahantaṃ okāsaṃ parikkhipi. Majjhe ratanapallaṅko paññatto hoti, upari suvaṇṇatārakavicittaṃ samosaritagandhadāmakusumadāmacelavitānaṃ ahosi. Catūsu koṇesu gandhatelena dīpā jalitā, catūsu disāsu vivaritvā candanakaraṇḍakā [Pg.91] ṭhapitā. Evaṃ bhagavā taṃ sattāhaṃ tattha vītināmetvā tato aparaṃ sattāhaṃ rājāyatane nisīdi.

Thus, the Blessed One, having passed seven days at the Ajapāla banyan tree, then for another seven days sat at the Mucalinda tree. Just as he sat down, a great unseasonal cloud arose, filling the entire interior of the world-system. It is said that such a great cloud rains on only two occasions: when a wheel-turning monarch arises or when a Buddha appears. Here, it arose at the time of the Buddha. When it arose, Mucalinda, the Nāga king, thought: “This cloud has arisen just as the Teacher entered my abode; it is fitting that a dwelling be obtained for him.” Although he was able to create a palace made of the seven kinds of gems, he thought, “If this is done, it will not be of great fruit for me. I shall perform bodily service for the Ten-Powered One.” Having thus resolved, creating a great physical form, he encircled the Teacher seven times with his coils and held his hood above. The space within the coils was the size of the ground floor of the Lohapāsāda. The Nāga king’s intention was that the Teacher might dwell in any posture he wished; therefore, he encircled such a vast space. In the middle, a jeweled couch was prepared. Above, there was a canopy, variegated with golden stars and arrayed with garlands of incense, garlands of flowers, and festoons of cloth. In the four corners, lamps were lit with fragrant oil, and in the four directions, opened sandalwood caskets were placed. Thus, the Blessed One, having passed that seven-day period there, then for another seven-day period, sat at the Rājāyatana tree.

Aṭṭhame sattāhe sakkena devānamindena ābhataṃ dantakaṭṭhañca osadhaharītakañca khāditvā mukhaṃ dhovitvā catūhi lokapālehi upanīte paccagghe selamaye patte tapussabhallikānaṃ piṇḍapātaṃ paribhuñjitvā puna paccāgantvā ajapālanigrodhe nisinnassa sabbabuddhānaṃ āciṇṇo ayaṃ vitakko udapādi.

In the eighth seven-day period, having used the tooth-stick and the medicinal myrobalan brought by Sakka, king of the devas, and having washed his mouth; and having partaken of the almsfood of Tapussa and Bhallika in a new stone bowl presented by the four Great Kings; he returned again and sat at the Ajapāla banyan tree. To him, thus seated, this thought, which is the custom of all Buddhas, arose.

Tattha paṇḍitoti paṇḍiccena samannāgato. Viyattoti veyyattiyena samannāgato. Medhāvīti ṭhānuppattiyā paññāya samannāgato. Apparajakkhajātikoti samāpattiyā vikkhambhitattā nikkilesajātiko visuddhasatto. Ājānissatīti sallakkhessati paṭivijjhissati. Ñāṇañca pana meti mayhampi sabbaññutaññāṇaṃ uppajji. Bhagavā kira devatāya kathiteneva niṭṭhaṃ agantvā sayampi sabbaññutaññāṇena olokento ito sattamadivasamatthake kālaṃ katvā ākiñcaññāyatane nibbattoti addasa. Taṃ sandhāyāha – ‘‘ñāṇañca pana me dassanaṃ udapādī’’ti. Mahājāniyoti sattadivasabbhantare pattabbamaggaphalato parihīnattā mahatī jāni assāti mahājāniyo. Akkhaṇe nibbattattā gantvā desiyamānaṃ dhammampissa sotuṃ sotappasādo natthi, idha dhammadesanaṭṭhānaṃ āgamanapādāpi natthi, evaṃ mahājāniyo jātoti dasseti. Abhidosakālaṅkatoti aḍḍharatte kālaṅkato. Ñāṇañca pana meti mayhampi sabbaññutaññāṇaṃ udapādi. Idhāpi kira bhagavā devatāya vacanena sanniṭṭhānaṃ akatvā sabbaññutaññāṇena olokento ‘‘hiyyo aḍḍharatte kālaṅkatvā udako rāmaputto nevasaññānāsaññāyatane nibbatto’’ti addasa. Tasmā evamāha. Sesaṃ purimanayasadisameva. Bahukārāti bahūpakārā. Padhānapahitattaṃ upaṭṭhahiṃsūti padhānatthāya pesitattabhāvaṃ vasanaṭṭhāne pariveṇasammajjanena pattacīvaraṃ gahetvā anubandhanena mukhodakadantakaṭṭhadānādinā ca upaṭṭhahiṃsu. Ke pana te pañcavaggiyā nāma? Yete –

Therein, 'learned' means endowed with the wisdom of extensive learning accomplished through meditative attainment. 'Skilled' means endowed with the distinctness of matured wisdom gained through meditative attainment. 'Wise' means endowed with wisdom that knows the circumstances. 'Of a nature with little dust' means of a purified being, free from defilements, having suppressed them through meditative attainments. 'He will know' means he will discern and penetrate. 'And knowledge and vision arose in me' means the omniscient knowledge also arose in me. Indeed, the Blessed One, not having reached a conclusion based on the words of the deity, himself surveyed with omniscient knowledge and saw that he had passed away seven days ago and had been reborn in the sphere of nothingness. Referring to this, he said, 'And knowledge and vision arose in me.' 'Of great loss' means because he was deprived of the path and fruit attainable within seven days, his was a great loss. It is shown that he became one of great loss thus: because he was reborn at an inopportune time, he has no faculty of hearing to listen to the Dhamma being taught, nor does he have feet to come to the place of Dhamma teaching. 'Passed away last night' means he died at midnight. 'And knowledge arose in me' means the omniscient knowledge also arose in me. Here too, the Blessed One, not concluding based on the words of the deity, surveyed with omniscient knowledge and saw, 'Yesterday at midnight, Udaka Rāmaputta passed away and was reborn in the sphere of neither-perception-nor-non-perception.' Therefore, he spoke thus. The rest is similar to the previous explanation. 'Of great help' means of great assistance. 'They attended to him who was devoted to striving' means they attended to him, who had devoted himself to striving, by sweeping the compound of his dwelling place, taking his bowl and robes and following him, and providing water for washing the face, tooth-sticks, and so on. And who were this group of five? They were:

Rāmo [Pg.92] dhajo lakkhaṇo jotimanti,Yañño subhojo suyāmo sudatto;

Ete tadā aṭṭha ahesuṃ brāhmaṇā,Chaḷaṅgavā mantaṃ viyākariṃsūti.

Rāma, Dhaja, Lakkhaṇa, Jotimanti, Yañña, Subhoja, Suyāma, and Sudatta—these eight were brahmins at that time, versed in the six Angas, who expounded the mantras.

Bodhisattassa jātakāle supinapaṭiggāhakā ceva lakkhaṇapaṭiggāhakā ca aṭṭha brāhmaṇā. Tesu tayo dvedhā byākariṃsu – ‘‘imehi lakkhaṇehi samannāgato agāraṃ ajjhāvasamāno rājā hoti cakkavattī, pabbajamāno buddho’’ti. Pañca brāhmaṇā ekaṃsabyākaraṇā ahesuṃ – ‘‘imehi lakkhaṇehi samannāgato agāre na tiṭṭhati, buddhova hotī’’ti. Tesu purimā tayo yathāmantapadaṃ gatā, ime pana pañca mantapadaṃ atikkantā. Te attanā laddhaṃ puṇṇapattaṃ ñātakānaṃ vissajjetvā ‘‘ayaṃ mahāpuriso agāraṃ na ajjhāvasissati, ekantena buddho bhavissatī’’ti nibbitakkā bodhisattaṃ uddissa samaṇapabbajjaṃ pabbajitā. Tesaṃ puttātipi vadanti. Taṃ aṭṭhakathāya paṭikkhittaṃ.

At the time of the Bodhisatta’s birth, there were eight brahmins: those who interpreted the dreams and those who interpreted the bodily marks. Among them, three gave a twofold interpretation: 'One endowed with these marks, if he lives in a house, will become a wheel-turning monarch; if he goes forth, he will become a Buddha.' Five brahmins gave a one-sided interpretation: 'One endowed with these marks will not remain in a house; he will certainly become a Buddha.' Among them, the first three acted in accordance with the text of the mantra, but these five went beyond the text of the mantra. They, having distributed the full bowl of honor they received to their relatives and being certain, 'This great being will not live in a house; he will undoubtedly become a Buddha,' went forth into the ascetic life, dedicating it to the Bodhisatta. Some say they were their sons, but this is refuted in the commentary.

Ete kira daharakāleyeva bahū mante jāniṃsu, tasmā te brāhmaṇā ācariyaṭṭhāne ṭhapayiṃsu. Te pacchā amhehi puttadārajaṭaṃ chaḍḍetvā na sakkā bhavissati pabbajitunti daharakāleyeva pabbajitvā ramaṇīyāni senāsanāni paribhuñjantā vicariṃsu. Kālena kālaṃ pana ‘‘kiṃ, bho, mahāpuriso mahābhinikkhamanaṃ nikkhanto’’ti pucchanti. Manussā, ‘‘kuhiṃ tumhe mahāpurisaṃ passissatha, tīsu pāsādesu tividhanāṭakamajjhe devo viya sampattiṃ anubhotī’’ti vadanti. Te sutvā, ‘‘na tāva mahāpurisassa ñāṇaṃ paripākaṃ gacchatī’’ti appossukkā vihariṃsuyeva. Kasmā panettha bhagavā, ‘‘bahukārā kho ime pañcavaggiyā’’ti āha? Kiṃ upakārakānaṃyeva esa dhammaṃ deseti, anupakārakānaṃ na desetīti? No na deseti. Paricayavasena hesa āḷārañceva kālāmaṃ udakañca rāmaputtaṃ olokesi. Etasmiṃ pana buddhakkhette ṭhapetvā aññāsikoṇḍaññaṃ paṭhamaṃ dhammaṃ sacchikātuṃ samattho nāma natthi. Kasmā? Tathāvidhaupanissayattā.

It is said that even in their youth, they knew many mantras, so the brahmins placed them in the position of teachers. Later, they thought, 'Having abandoned the tangle of wives and children, it will not be possible for us to go forth,' so they went forth while still young and wandered, enjoying delightful dwellings. From time to time, they would ask, 'Well, has the Great Man gone forth on his great renunciation?' People would reply, 'Where would you expect to see the Great Man? He enjoys prosperity like a god in the midst of the three palaces and the threefold entertainment.' Hearing this, they thought, 'The Great Man’s knowledge has not yet matured,' and so they remained unconcerned. But why did the Blessed One say, 'These five ascetics have been very helpful to me'? Does he teach the Dhamma only to those who are helpful and not to those who are unhelpful? No, he does not withhold teaching. Out of familiarity, he surveyed both Āḷāra Kālāma and Uddaka Rāmaputta. However, in this Buddha-dispensation, apart from Aññāsikoṇḍañña, there is no one capable of realizing the Dhamma first. Why? Because of such supporting conditions.

Pubbe [Pg.93] kira puññakaraṇakāle dve bhātaro ahesuṃ. Te ekatova sassaṃ akaṃsu. Tattha jeṭṭhakassa ‘‘ekasmiṃ sasse navavāre aggasassadānaṃ mayā dātabba’’nti ahosi. So vappakāle bījaggaṃ nāma datvā gabbhakāle kaniṭṭhena saddhiṃ mantesi – ‘‘gabbhakāle gabbhaṃ phāletvā dassāmā’’ti. Kaniṭṭho ‘‘taruṇasassaṃ nāsetukāmosī’’ti āha. Jeṭṭho kaniṭṭhassa ananuvattanabhāvaṃ ñatvā khettaṃ vibhajitvā attano koṭṭhāsato gabbhaṃ phāletvā khīraṃ nīharitvā sappiphāṇitehi yojetvā adāsi, puthukakāle puthukaṃ kāretvā adāsi, lāyane lāyanaggaṃ veṇikaraṇe veṇaggaṃ kalāpādīsu kalāpaggaṃ khaḷaggaṃ bhaṇḍaggaṃ koṭṭhagganti evaṃ ekasasse navavāre aggadānaṃ adāsi. Kaniṭṭho panassa uddharitvā adāsi, tesu jeṭṭho aññāsikoṇḍaññatthero jāto, kaniṭṭho subhaddaparibbājako. Iti ekasmiṃ sasse navannaṃ aggadānānaṃ dinnattā ṭhapetvā theraṃ añño paṭhamaṃ dhammaṃ sacchikātuṃ samattho nāma natthi. ‘‘Bahukārā kho ime pañcavaggiyā’’ti idaṃ pana upakārānussaraṇamattakeneva vuttaṃ.

It is said that formerly, at a time of merit-making, there were two brothers. They cultivated crops together. The elder brother had the thought, 'In a single harvest, the gift of the first fruits must be given by me nine times.' When the time for sowing came, he gave what was called the best of the seeds. At the time of sprouting, he consulted with the younger brother, saying, 'When the sprouts appear, we will split the shoots and give.' The younger brother said, 'You wish to destroy the young crop.' The elder, knowing the younger brother's unwillingness to follow, divided the field. From his own portion, he split the shoots, extracted the milky sap, mixed it with ghee and treacle, and gave it; at the time of making parched grain, he had parched grain prepared and gave it; at the time of reaping, he gave the best of the reaping; at the time of making sheaves, the best of the sheaves; at the time of making bundles and so on, the best of the bundles; the best of the threshing floor; the best of the stored goods; and the best of the granary. Thus, in one crop, he gave the gift of the first fruits nine times. The younger brother, however, gave from the threshed grain. Of them, the elder was reborn as the Elder Aññāsikoṇḍañña, and the younger as the wanderer Subhadda. Thus, because of the giving of the nine first-fruit gifts from one crop, except for the Elder, no one else was capable of realizing the Dhamma first. 'These five ascetics were very helpful to me'—this was said merely in recollection of their assistance.

Isipatane migadāyeti tasmiṃ kira padese anuppanne buddhe paccekasambuddhā gandhamādanapabbate sattāhaṃ nirodhasamāpattiyā vītināmetvā nirodhā vuṭṭhāya nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā pattacīvaramādāya ākāsena āgantvā nipatanti. Tattha cīvaraṃ pārupitvā nagare piṇḍāya caritvā katabhattakiccā gamanakālepi tatoyeva uppatitvā gacchanti. Iti isayo ettha nipatanti uppatanti cāti taṃ ṭhānaṃ isipatananti saṅkhaṃ gataṃ. Migānaṃ pana abhayatthāya dinnattā migadāyoti vuccati. Tena vuttaṃ ‘‘isipatane migadāye’’ti.

Regarding 'in Isipatana, in Migadāya': it is said that in that place, when a Buddha has not arisen, Paccekabuddhas, after spending seven days on the Gandhamādana mountain in the attainment of cessation, would emerge from cessation, chew a tooth-stick of the nāgalatā creeper, wash their faces in the Anotatta Lake, take up their bowl and robe, come through the air, and alight there. There, they would put on their robes, go into the city for alms, and after completing their meal, at the time of departure, they would rise up into the air from that very spot and depart. Thus, because sages (isayo) alight there and rise up from there, that place came to be known as Isipatana. Furthermore, because it was given for the fearlessness of the deer, it is called Migadāya. Therefore, it is said, 'in Isipatana, in Migadāya.'

285. Antarā ca gayaṃ antarā ca bodhinti gayāya ca bodhissa ca vivare tigāvutantare ṭhāne. Bodhimaṇḍato hi gayā tīṇi gāvutāni. Bārāṇasī aṭṭhārasa yojanāni. Upako bodhimaṇḍassa ca gayāya ca antare bhagavantaṃ addasa. Antarāsaddena pana yuttattā upayogavacanaṃ kataṃ. Īdisesu ca ṭhānesu akkharacintakā ‘‘antarā gāmañca nadiñca yātī’’ti evaṃ ekameva antarāsaddaṃ payujjanti. So dutiyapadenapi yojetabbo hoti[Pg.94]. Ayojiyamāne upayogavacanaṃ na pāpuṇāti. Idha pana yojetvā eva vuttoti. Addhānamaggapaṭipannanti addhānasaṅkhātaṃ maggaṃ paṭipannaṃ, dīghamaggapaṭipannanti attho. Addhānamaggagamanasamayassa hi vibhaṅge ‘‘addhayojanaṃ gacchissāmīti bhuñjitabba’’ntiādivacanato (pāci. 218) addhayojanampi addhānamaggo hoti. Bodhimaṇḍato pana gayā tigāvutaṃ.

285. Regarding 'between Gayā and between the Bodhi tree': this refers to a place three gāvutas apart, in the space between Gayā and the Bodhi tree. Indeed, from the Bodhimaṇḍa, Gayā is three gāvutas distant, and Bārāṇasī is eighteen yojanas. Upaka saw the Blessed One between the Bodhimaṇḍa and Gayā. Furthermore, because of its connection with the word 'antarā', the accusative case is used. And in such instances, grammarians use the word 'antarā' only once, as in the phrase 'he goes between the village and the river.' It should also be connected with the second word. If it is not so connected, the accusative case is not obtained. Here, however, it is stated as being connected. 'Addhānamaggapaṭipannaṃ' means one who has entered upon the path called 'addhāna'; the meaning is one who has entered upon a long road. Indeed, in the Vibhaṅga, concerning the time of going on a long journey, from the saying beginning, 'One should eat thinking, "I will go half a yojana,"' even half a yojana is an 'addhānamagga'. Furthermore, from the Bodhimaṇḍa to Gayā is three gāvutas.

Sabbābhibhūti sabbaṃ tebhūmakadhammaṃ abhibhavitvā ṭhito. Sabbavidūti sabbaṃ catubhūmakadhammaṃ avediṃ aññāsiṃ. Sabbesu dhammesu anupalittoti sabbesu tebhūmakadhammesu kilesalepanena anupalitto. Sabbaṃ jahoti sabbaṃ tebhūmakadhammaṃ jahitvā ṭhito. Taṇhākkhaye vimuttoti taṇhākkhaye nibbāne ārammaṇato vimutto. Sayaṃ abhiññāyāti sabbaṃ catubhūmakadhammaṃ attanāva jānitvā. Kamuddiseyyanti kaṃ aññaṃ ‘‘ayaṃ me ācariyo’’ti uddiseyyaṃ.

Regarding 'Sabbābhibhū': he stands, having overcome all phenomena of the three realms. Regarding 'Sabbavidū': I have known and understood all phenomena of the four realms. Regarding 'in all things unsullied': in all phenomena of the three realms, he is unsullied by the stain of defilements. Regarding 'Sabbajaho': he stands, having abandoned all phenomena of the three realms. Regarding 'in craving's destruction freed': he is liberated by making Nibbāna, the destruction of craving, his object. Regarding 'having directly known by myself': having known all phenomena of the four realms by myself. Regarding 'whom should I point to?': whom else should I point to, saying, 'This is my teacher'?

Na me ācariyo atthīti lokuttaradhamme mayhaṃ ācariyo nāma natthi. Natthi me paṭipuggaloti mayhaṃ paṭibhāgapuggalo nāma natthi. Sammāsambuddhoti sahetunā nayena cattāri saccāni sayaṃ buddho. Sītibhūtoti sabbakilesagginibbāpanena sītibhūto. Kilesānaṃyeva nibbutattā nibbuto. Kāsinaṃ puranti kāsiraṭṭhe nagaraṃ. Āhañchaṃ amatadundubhinti dhammacakkapaṭilābhāya amatabheriṃ paharissāmīti gacchāmi. Arahasi anantajinoti anantajinoti bhavituṃ yutto. Hupeyya pāvusoti, āvuso, evampi nāma bhaveyya. Pakkāmīti vaṅkahārajanapadaṃ nāma agamāsi.

Regarding 'I have no teacher': in the supramundane Dhamma, I have no one called a teacher. Regarding 'I have no counterpart': I have no one who is my equal. Regarding 'Sammāsambuddho': he has understood the four truths by himself through a method with its causes. Regarding 'Sītibhūto': he has become cool through the extinguishing of the fire of all defilements; he is extinguished because the defilements themselves are extinguished. Regarding 'to the city of the Kāsis': to the city in the Kāsi country. Regarding 'I shall beat the drum of the Deathless': I go, thinking, 'I will beat the drum of the Deathless for the attainment of the Wheel of Dhamma.' Regarding 'You are worthy, O Infinite Conqueror': you are fit to be the 'Anantajina' (Infinite Conqueror). Regarding 'It may be so, friend': Friend, it could indeed be so. Regarding 'he departed': he went to the country named Vaṅkahāra.

Tatthekaṃ migaluddakagāmakaṃ nissāya vāsaṃ kappesi. Jeṭṭhakaluddako taṃ upaṭṭhāsi. Tasmiñca janapade caṇḍā makkhikā honti. Atha naṃ ekāya cāṭiyā vasāpesuṃ, migaluddako dūre migavaṃ gacchanto ‘‘amhākaṃ arahante mā pamajjī’’ti chāvaṃ nāma dhītaraṃ āṇāpetvā agamāsi saddhiṃ puttabhātukehi. Sā cassa dhītā dassanīyā hoti koṭṭhāsasampannā. Dutiyadivase upako gharaṃ āgato taṃ dārikaṃ sabbaṃ upacāraṃ katvā parivisituṃ [Pg.95] upagataṃ disvā rāgena abhibhūto bhuñjitumpi asakkonto bhājanena bhattaṃ ādāya vasanaṭṭhānaṃ gantvā bhattaṃ ekamante nikkhipitvā sace chāvaṃ labhāmi, jīvāmi, no ce, marāmīti nirāhāro sayi. Sattame divase māgaviko āgantvā dhītaraṃ upakassa pavattiṃ pucchi. Sā ‘‘ekadivasameva āgantvā puna nāgatapubbo’’ti āha. Māgaviko āgataveseneva naṃ upasaṅkamitvā pucchissāmīti taṃkhaṇaṃyeva gantvā ‘‘kiṃ, bhante, apphāsuka’’nti pāde parāmasanto pucchi. Upako nitthunanto parivattatiyeva. So ‘‘vadatha bhante, yaṃ mayā sakkā kātuṃ, taṃ sabbaṃ karissāmī’’ti āha. Upako, ‘‘sace chāvaṃ labhāmi, jīvāmi, no ce, idheva maraṇaṃ seyyo’’ti āha. Jānāsi pana, bhante, kiñci sippanti. Na jānāmīti. Na, bhante, kiñci sippaṃ ajānantena sakkā gharāvāsaṃ adhiṭṭhātunti.

There he took up residence depending on a village of deer hunters. The chief hunter attended to him. And in that country, there were fierce flies. Then they had him stay in a large jar. The deer hunter, when going far away to the deer forest, instructed his daughter named Chāvā, saying, 'Do not be heedless towards our Arahant,' and went together with his sons and brothers. And that daughter of his was beautiful and well-proportioned. On the second day, Upaka, having come to the house and seeing the girl, who had performed all the services, approach to serve him, was overcome by lust. Unable even to eat, he took the food in a bowl, went to his dwelling place, set the food aside, and lay down without food, thinking, 'If I get Chāvā, I will live; if not, I will die.' On the seventh day, the hunter came and asked his daughter about Upaka's condition. She said, 'He came only one day and has not come again.' The hunter, thinking, 'I will approach and ask him in the very state I have arrived in,' went at that very moment and, massaging his feet, asked, 'What, venerable sir, is your discomfort?' Upaka just groaned and turned over. The hunter said, 'Speak, venerable sir. Whatever can be done by me, I will do it all.' Upaka said, 'If I get Chāvā, I will live; if not, death here is better.' 'But, venerable sir, do you know any craft?' 'I do not know any.' 'Venerable sir, it is not possible for one who knows no craft to maintain a household life.'

So āha – ‘‘nāhaṃ kiñci sippaṃ jānāmi, apica tumhākaṃ maṃsahārako bhavissāmi, maṃsañca vikkīṇissāmī’’ti. Māgaviko, ‘‘amhākampi etadeva ruccatī’’ti uttarasāṭakaṃ datvā gharaṃ ānetvā dhītaraṃ adāsi. Tesaṃ saṃvāsamanvāya putto vijāyi. Subhaddotissa nāmaṃ akaṃsu. Chāvā tassa rodanakāle ‘‘maṃsahārakassa putta, migaluddakassa putta mā rodī’’tiādīni vadamānā puttatosanagītena upakaṃ uppaṇḍesi. Bhadde tvaṃ maṃ anāthoti maññasi. Atthi me anantajino nāma sahāyo. Tassāhaṃ santike gamissāmīti āha. Chāvā evamayaṃ aṭṭīyatīti ñatvā punappunaṃ katheti. So ekadivasaṃ anārocetvāva majjhimadesābhimukho pakkāmi.

He said: 'I do not know any craft, but I will be your meat-carrier, and I will sell the meat.' The hunter, saying, 'This is agreeable to us too,' gave him an upper robe, brought him to the house, and gave him his daughter. On account of their living together, a son was born. They gave him the name Subhadda. When the child cried, Chāvā, saying things like, 'Son of a meat-carrier, do not cry! Son of a deer hunter, do not cry!', would mock Upaka with a song for pacifying her son. He said: 'Good lady, do you think of me as being without a protector? I have a friend named Anantajina. I will go to his presence.' Chāvā, knowing that he was vexed by this, said it again and again. One day, without informing anyone, he departed, facing towards the Middle Country.

Bhagavā ca tena samayena sāvatthiyaṃ viharati jetavane mahāvihāre. Atha kho bhagavā paṭikacceva bhikkhū āṇāpesi – ‘‘yo, bhikkhave, ‘anantajino’ti pucchamāno āgacchati, tassa maṃ dasseyyāthā’’ti. Upakopi kho ‘‘kuhiṃ anantajino vasatī’’ti pucchanto anupubbena sāvatthiṃ āgantvā vihāramajjhe ṭhatvā kuhiṃ anantajinoti pucchi. Taṃ bhikkhū bhagavato santikaṃ nayiṃsu. So bhagavantaṃ disvā – ‘‘sañjānātha maṃ bhagavā’’ti āha. Āma, upaka, sañjānāmi, kuhiṃ pana tvaṃ vasitthāti. Vaṅkahārajanapade, bhanteti. Upaka, mahallakosi jāto pabbajituṃ sakkhissasīti. Pabbajissāmi, bhanteti. Bhagavā pabbājetvā tassa kammaṭṭhānaṃ adāsi. So kammaṭṭhāne kammaṃ karonto anāgāmiphale patiṭṭhāya kālaṃ katvā avihesu [Pg.96] nibbatto. Nibbattakkhaṇeyeva arahattaṃ pāpuṇīti. Avihesu nibbattamattā hi satta janā arahattaṃ pāpuṇiṃsu, tesaṃ so aññataro.

At that time, the Blessed One was residing in Sāvatthī, in the great monastery in Jeta's Grove. Then the Blessed One, beforehand, commanded the monks: "Monks, if someone comes asking for 'Anantajina,' show him to me." Upaka, while asking, "Where does Anantajina dwell?" gradually arrived in Sāvatthī. Standing in the middle of the monastery, he asked, "Where does Anantajina dwell?" The monks led him to the presence of the Blessed One. Upon seeing the Blessed One, he asked, "Blessed One, do you recognize me?" "Yes, Upaka, I recognize you. But where have you been dwelling?" "In the Vaṅkahāra country, Venerable Sir." "Upaka, you have become old. Will you be able to go forth?" "I will go forth, Venerable Sir." The Blessed One, having given him the going forth, gave him a meditation subject. Practicing the work on the meditation subject, he became established in the fruit of non-returning and passed away. He was reborn in the Aviha realm. At the very moment of his rebirth, he attained Arahantship. Indeed, seven persons attained Arahantship just upon being reborn in the Aviha realm—he was one of them.

Vuttañhetaṃ –

For this was said:

‘‘Avihaṃ upapannāse, vimuttā satta bhikkhavo;

Rāgadosaparikkhīṇā, tiṇṇā loke visattikaṃ.

"Seven monks, upon being reborn in Aviha, are liberated; with lust and hatred destroyed, they have crossed over attachment in the world.

Upako palagaṇḍo ca, pukkusāti ca te tayo;

Bhaddiyo khaṇḍadevo ca, bahuraggi ca saṅgiyo;

Te hitvā mānusaṃ dehaṃ, dibbayogaṃ upajjhagu’’nti. (saṃ. ni. 1.105);

Upaka, and Palagaṇḍa, and Pukkusāti, those three; Bhaddiya, and Khaṇḍadeva, and Bahuraggi, and Saṅgiya; they, having abandoned the human body, attained the divine state."

286. Saṇṭhapesunti katikaṃ akaṃsu. Bāhullikoti cīvarabāhullādīnaṃ atthāya paṭipanno. Padhānavibbhantoti padhānato vibbhanto bhaṭṭho parihīno. Āvatto bāhullāyāti cīvarādīnaṃ bahulabhāvatthāya āvatto. Apica kho āsanaṃ ṭhapetabbanti apica kho panassa uccakule nibbattassa āsanamattaṃ ṭhapetabbanti vadiṃsu. Nāsakkhiṃsūti buddhānubhāvena buddhatejasā abhibhūtā attano katikāya ṭhātuṃ nāsakkhiṃsu. Nāmena ca āvusovādena ca samudācarantīti gotamāti, āvusoti ca vadanti. Āvuso gotama, mayaṃ uruvelāyaṃ padhānakāle tuyhaṃ pattacīvaraṃ gahetvā vicarimhā, mukhodakaṃ dantakaṭṭhaṃ adamhā, vutthapariveṇaṃ sammajjimhā, pacchā ko te vattappaṭipattimakāsi, kacci amhesu pakkantesu na cintayitthāti evarūpiṃ kathaṃ kathentīti attho. Iriyāyāti dukkarairiyāya. Paṭipadāyāti dukkarapaṭipattiyā. Dukkarakārikāyāti pasatapasata-muggayūsādiāharakaraṇādinā dukkarakaraṇena. Abhijānātha me noti abhijānātha nu mama. Evarūpaṃ pabhāvitametanti etaṃ evarūpaṃ vākyabhedanti attho. Api nu ahaṃ uruvelāya padhāne tumhākaṃ saṅgaṇhanatthaṃ anukkaṇṭhanatthaṃ rattiṃ vā divā vā āgantvā, – ‘‘āvuso, mā vitakkayittha, mayhaṃ obhāso vā nimittaṃ vā paññāyatī’’ti evarūpaṃ kañci vacanabhedaṃ akāsinti adhippāyo. Te ekapadeneva satiṃ labhitvā uppannagāravā, ‘‘handa addhā esa buddho jāto’’ti saddahitvā no hetaṃ, bhanteti āhaṃsu. Asakkhiṃ kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū saññāpetunti ahaṃ[Pg.97], bhikkhave, pañcavaggiye bhikkhū buddho ahanti jānāpetuṃ asakkhiṃ. Tadā pana bhagavā uposathadivaseyeva āgacchi. Attano buddhabhāvaṃ jānāpetvā koṇḍaññattheraṃ kāyasakkhiṃ katvā dhammacakkappavattanasuttaṃ kathesi. Suttapariyosāne thero aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāsi. Sūriye dharamāneyeva desanā niṭṭhāsi. Bhagavā tattheva vassaṃ upagacchi.

286. Saṇṭhapesun means they made an agreement. Bāhulliko means one who practices for the sake of abundance of robes and so on. Padhānavibbhanto means one who has strayed from striving, is fallen, or has declined. Āvatto bāhullāya means returned to a state of abundance of robes and so on. Apica kho āsanaṃ ṭhapetabban means: 'Moreover, for him, who was born in a high family, merely a seat should be prepared,' thus they said. Nāsakkhiṃsu means they were unable to stand by their own agreement, overpowered by the Buddha’s power and majesty. Nāmena ca āvusovādena ca samudācaranti means they address him as 'Gotama' and as 'āvuso' (friend). The meaning is that they spoke this kind of talk: 'Friend Gotama, when you were striving in Uruvelā, we took your bowl and robe and wandered, we provided you with water for the face and a tooth-stick, we swept the dwelling place. Afterwards, who performed the duties and services for you? When we had departed, were you not anxious?' Iriyāya means by difficult deportment. Paṭipadāya means by difficult practice. Dukkarakārikāya means by performing difficult acts such as consuming food like bean soup a handful at a time, and so on. Abhijānātha me no means 'do you know of me?' Evarūpaṃ pabhāvitametan means 'this kind of special statement.' The intended meaning is: 'Indeed, during my striving in Uruvelā, did I ever come to you by night or by day to support you, to encourage you, saying, “Friends, do not worry, a light or a sign appears to me”? Did I ever make any such kind of statement?' With just a single word, they regained mindfulness, and with reverence arisen, believing, 'Come now, indeed, this one has become a Buddha!', they said, 'No, venerable sir, it is not so.' Asakkhiṃ kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū saññāpetun means: 'Monks, I was able to make the monks of the group of five know, "I am the Buddha."' Then, at that time, the Blessed One arrived on the very Uposatha day. Having made known his state of Buddhahood, and having made the Elder Koṇḍañña a personal witness, he taught the Dhammacakkappavattana Sutta. At the conclusion of the sutta, the Elder, together with eighteen crores of brahmās, was established in the fruit of stream-entry. The teaching concluded while the sun was still present. The Blessed One entered the rains retreat right there.

Dvepi sudaṃ, bhikkhave, bhikkhū ovadāmītiādi pāṭipadadivasato paṭṭhāya piṇḍapātatthāyapi gāmaṃ appavisanadīpanatthaṃ vuttaṃ. Tesañhi bhikkhūnaṃ kammaṭṭhānesu uppannamalavisodhanatthaṃ bhagavā antovihāreyeva ahosi. Uppanne uppanne kammaṭṭhānamale tepi bhikkhū bhagavato santikaṃ gantvā pucchanti. Bhagavāpi tesaṃ nisinnaṭṭhānaṃ gantvā malaṃ vinodeti. Atha nesaṃ bhagavatā evaṃ nīhaṭabhattena ovadiyamānānaṃ vappatthero pāṭipadadivase sotāpanno ahosi. Bhaddiyatthero dutiyāyaṃ, mahānāmatthero tatiyāyaṃ, assajitthero catutthiyaṃ. Pakkhassa pana pañcamiyaṃ sabbeva te ekato sannipātetvā anattalakkhaṇasuttaṃ kathesi, suttapariyosāne sabbepi arahattaphale patiṭṭhahiṃsu. Tenāha – ‘‘atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā…pe… anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu…pe… natthi dāni punabbhavo’’ti. Ettakaṃ kathāmaggaṃ bhagavā yaṃ pubbe avaca – ‘‘tumhepi mamañceva pañcavaggiyānañca maggaṃ āruḷhā, ariyapariyesanā tumhākaṃ pariyesanā’’ti imaṃ ekameva anusandhiṃ dassento āhari.

"'Even two monks, O bhikkhus, I instruct,' and so on, was stated to show that, starting from the first day of the waning moon, he would not enter the village even for alms-food. Indeed, for the purpose of purifying the defilements that had arisen in the meditation subjects of those monks, the Blessed One remained only within the monastery. Whenever a defilement in the meditation subject arose, those monks would go to the presence of the Blessed One and ask. The Blessed One also, going to their sitting place, would dispel the defilement. Then, as they were being instructed thus by the Blessed One with food brought forth, the Elder Vappa became a stream-enterer on the first day of the waning moon. The Elder Bhaddiya on the second day, the Elder Mahānāma on the third day, and the Elder Assaji on the fourth day. Then, on the fifth day of the fortnight, having gathered all of them together, he taught the Anattalakkhaṇa Sutta. At the conclusion of the sutta, all of them were established in the fruit of Arahantship. Therefore he said: 'Then, bhikkhus, the group of five bhikkhus, being thus instructed by me... attained the unsurpassed security from bondage, Nibbāna... there is no more renewed existence.' This much of the path of discourse, which the Blessed One had previously spoken—'You too have embarked on the path, like myself and the group of five; your quest is the noble quest'—he brought forth, showing just this one connection.

287. Idāni yasmā na agāriyānaṃyeva pañcakāmaguṇapariyesanā hoti, anagāriyānampi cattāro paccaye appaccavekkhitvā paribhuñjantānaṃ pañcakāmaguṇavasena anariyapariyesanā hoti, tasmā taṃ dassetuṃ pañcime, bhikkhave, kāmaguṇātiādimāha. Tattha navarattesu pattacīvarādīsu cakkhuviññeyyā rūpātiādayo cattāro kāmaguṇā labbhanti. Raso panettha paribhogaraso hoti. Manuññe piṇḍapāte bhesajje ca pañcapi labbhanti. Senāsanamhi cīvare viya cattāro. Raso pana etthāpi paribhogarasova. Ye hi keci, bhikkhaveti kasmā ārabhi? Evaṃ pañca kāmaguṇe dassetvā idāni ye evaṃ vadeyyuṃ, ‘‘pabbajitakālato paṭṭhāya anariyapariyesanā nāma kuto, ariyapariyesanāva pabbajitāna’’nti, tesaṃ paṭisedhanatthāya ‘‘pabbajitānampi catūsu paccayesu appaccavekkhaṇaparibhogo anariyapariyesanā [Pg.98] evā’’ti dassetuṃ imaṃ desanaṃ ārabhi. Tattha gadhitāti taṇhāgedhena gadhitā. Mucchitāti taṇhāmucchāya mucchitā. Ajjhopannāti taṇhāya ajjhogāḷhā. Anādīnavadassāvinoti ādīnavaṃ apassantā. Anissaraṇapaññāti nissaraṇaṃ vuccati paccavekkhaṇañāṇaṃ. Te tena virahitā.

287. Now, since the pursuit of the five strands of sensual pleasure occurs not only for householders, but also for those who have gone forth who consume the four requisites without reflection, for them there is an ignoble pursuit by way of the five strands of sensual pleasure. Therefore, to show this, he said, 'These, bhikkhus, are the five strands of sensual pleasure,' and so on. Herein, among newly dyed bowls, robes, and so on, the four strands of sensual pleasure—forms cognizable by the eye, and so on—are obtained. Here, the taste is the taste of enjoyment. In agreeable alms-food and medicine, all five are obtained. In lodgings, as with robes, four are obtained. Here too, the taste is only the taste of enjoyment. Why was this teaching, 'Whatever, bhikkhus,' begun? Having thus shown the five strands of sensual pleasure, now, to refute those who might say, 'From the time of going forth, whence could there be an ignoble pursuit? For those who have gone forth, there is only the noble pursuit,' he began this teaching to show that 'even for those who have gone forth, the unreflective consumption of the four requisites is indeed an ignoble pursuit.' Herein, 'entangled' (gadhitā) means entangled by the greed of craving. 'Infatuated' (mucchitā) means infatuated by the delusion of craving. 'Absorbed' (ajjhopannā) means deeply immersed in craving. 'Not seeing the danger' (anādīnavadassāvino) means not seeing the danger. 'Without the wisdom of escape' (anissaraṇapaññā) means escape is called the knowledge of reflection; they are devoid of that.

Idāni tassatthassa sādhakaṃ upamaṃ dassento seyyathāpi, bhikkhavetiādimāha. Tatrevaṃ opammasaṃsandanaṃ veditabbaṃ – āraññakamago viya hi samaṇabrāhmaṇā, luddakena araññe ṭhapitapāso viya cattāro paccayā, tassa luddassa pāsarāsiṃ ajjhottharitvā sayanakālo viya tesaṃ cattāro paccaye appaccavekkhitvā paribhogakālo. Luddake āgacchante magassa yena kāmaṃ agamanakālo viya samaṇabrāhmaṇānaṃ mārassa yathākāmakaraṇīyakālo, māravasaṃ upagatabhāvoti attho. Magassa pana abaddhassa pāsarāsiṃ adhisayitakālo viya samaṇabrāhmaṇānaṃ catūsu paccayesu paccavekkhaṇaparibhogo, luddake āgacchante magassa yena kāmaṃ gamanaṃ viya samaṇabrāhmaṇānaṃ māravasaṃ anupagamanaṃ veditabbaṃ. Vissatthoti nibbhayo nirāsaṅko. Sesaṃ sabbattha uttānatthamevāti.

Now, wishing to show a simile that establishes that meaning, he said, 'Just as, bhikkhus,' and so on. Herein, the application of the simile should be understood thus: the ascetics and brahmins are indeed like a forest deer; the four requisites are like a snare set by a hunter in the forest; the time when they consume the four requisites without reflection is like the time when that deer lies down upon the hunter's heap of snares. The time when the hunter approaches and the deer cannot go wherever it pleases is like the time when ascetics and brahmins are subject to Māra's will—this is the meaning of having come under Māra's control. But the consumption of the four requisites with reflection by ascetics and brahmins is like the time when the deer, unbound, lies down on the heap of snares. The time when ascetics and brahmins do not come under Māra's control should be understood as being like the time when the hunter approaches and the deer can go wherever it pleases. 'Confident' (vissattho) means fearless, without apprehension. The rest is clear in meaning throughout.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

Pāsarāsisuttavaṇṇanā niṭṭhitā.

The commentary on the Pāsarāsi Sutta is concluded.

Ariyapariyesanātipi etasseva nāmaṃ.

Ariyapariyesanā is also its name.

7. Cūḷahatthipadopamasuttavaṇṇanā

7. Exposition of the Shorter Discourse on the Elephant Footprint Simile

288. Evaṃ me sutanti cūḷahatthipadopamasuttaṃ. Tattha sabbasetena vaḷavābhirathenāti, ‘‘setā sudaṃ assā yuttā honti setālaṅkārā. Seto ratho setālaṅkāro setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṃ chattaṃ, setaṃ uṇhīsaṃ, setāni vatthāni, setā upāhanā, setāya sudaṃ vālabījaniyā bījiyatī’’ti (saṃ. ni. 5.4) evaṃ vuttena sakalasetena catūhi vaḷavāhi yuttarathena.

288. ‘Thus have I heard’ is the Cūḷahatthipadopama Sutta. Therein, concerning ‘with a chariot yoked to all-white mares,’ it means with a chariot yoked to four all-white mares, as described in the passage (Saṃyutta Nikāya 5.4): ‘The horses yoked were indeed white, with white adornments. The chariot was white, with white adornments and a white retinue; the reins were white, the goad-stick was white, the parasol was white, the turban was white, the garments were white, the sandals were white, and he was fanned with a white chowrie.’

Ratho [Pg.99] ca nāmeso duvidho hoti – yodharatho, alaṅkārarathoti. Tattha yodharatho caturassasaṇṭhāno hoti nātimahā, dvinnaṃ tiṇṇaṃ vā janānaṃ gahaṇasamattho. Alaṅkāraratho mahā hoti, dīghato dīgho, puthulato puthulo. Tattha chattaggāhako vālabījaniggāhako tālavaṇṭaggāhakoti evaṃ aṭṭha vā dasa vā sukhena ṭhātuṃ vā nisīdituṃ vā nipajjituṃ vā sakkonti, ayampi alaṅkārarathoyeva. So sabbo sacakkapañjarakubbaro rajataparikkhitto ahosi. Vaḷavā pakatiyā setavaṇṇāva. Pasādhanampi tādisaṃ rajatamayaṃ ahosi. Rasmiyopi rajatapanāḷi suparikkhittā. Patodalaṭṭhipi rajataparikkhittā. Brāhmaṇopi setavatthaṃ nivāsetvā setaṃyeva uttarāsaṅgamakāsi, setavilepanaṃ vilimpi, setamālaṃ pilandhi, dasasu aṅgulīsu aṅgulimuddikā, kaṇṇesu kuṇḍalānīti evamādialaṅkāropissa rajatamayova ahosi. Parivārabrāhmaṇāpissa dasasahassamattā tatheva setavatthavilepanamālālaṅkārā ahesuṃ. Tena vuttaṃ ‘‘sabbasetena vaḷavābhirathenā’’ti.

A chariot, it is said, is of two kinds: a war chariot and a ceremonial chariot. Among these, the war chariot is square in shape, not too large, and capable of holding two or three people. The ceremonial chariot is large, long in length, and broad in width. Therein, eight or ten people—such as the umbrella-bearer, the chowrie-bearer, and the palm-leaf fan-bearer—can comfortably stand, sit, or lie down; this too is a ceremonial chariot. It was all covered with silver, including its wheels, framework, and pole. The mares were naturally white in color. Their adornments, too, were likewise made of silver. The reins were well-encased in silver tubes. The goad-stick was also covered in silver. The brahmin, too, wore white garments, put on a white upper robe, applied white unguent, and wore a white garland. The ornaments on his ten fingers, such as rings, and in his ears, such as earrings, were likewise made of silver. His retinue of about ten thousand brahmins were likewise adorned with white garments, unguents, and garlands. Therefore it is said: ‘with a chariot yoked to all-white mares.’

Sāvatthiyā niyyātīti so kira channaṃ channaṃ māsānaṃ ekavāraṃ nagaraṃ padakkhiṇaṃ karoti. Ito ettakehi divasehi nagaraṃ padakkhiṇaṃ karissatīti puretarameva ghosanā karīyati; taṃ sutvā ye nagarato na pakkantā, te na pakkamanti. Ye pakkantā, tepi, ‘‘puññavato sirisampattiṃ passissāmā’’ti āgacchanti. Yaṃ divasaṃ brāhmaṇo nagaraṃ anuvicarati, tadā pātova nagaravīthiyo sammajjitvā vālikaṃ okiritvā lājapañcamehi pupphehi abhippakiritvā puṇṇaghaṭe ṭhapetvā kadaliyo ca dhaje ca ussāpetvā sakalanagaraṃ dhūpitavāsitaṃ karonti. Brāhmaṇo pātova sīsaṃ nhāyitvā purebhattaṃ bhuñjitvā vuttanayeneva setavatthādīhi attānaṃ alaṅkaritvā pāsādā oruyha rathaṃ abhiruhati. Atha naṃ te brāhmaṇā sabbasetavatthavilepanamālālaṅkārā setacchattāni gahetvā parivārenti; tato mahājanassa sannipātanatthaṃ paṭhamaṃyeva taruṇadārakānaṃ phalāphalāni vikiritvā tadanantaraṃ māsakarūpāni; tadanantaraṃ kahāpaṇe vikiranti; mahājanā sannipatanti. Ukkuṭṭhiyo ceva celukkhepā ca pavattanti. Atha brāhmaṇo maṅgalikasovatthikādīsu maṅgalāni ceva suvatthiyo [Pg.100] ca karontesu mahāsampattiyā nagaraṃ anuvicarati. Puññavantā manussā ekabhūmakādipāsāde āruyha sukapattasadisāni vātapānakavāṭāni vivaritvā olokenti. Brāhmaṇopi attano yasasirisampattiyā nagaraṃ ajjhottharanto viya dakkhiṇadvārābhimukho hoti. Tena vuttaṃ ‘‘sāvatthiyā niyyātī’’ti.

Regarding ‘he goes forth from Sāvatthī,’ it is said that he circumambulates the city once every six months. An announcement is made beforehand: ‘In so many days, he will circumambulate the city.’ Hearing this, those who have not yet left the city do not depart. Those who have already left also return, thinking, ‘We will witness the glorious fortune of this meritorious man.’ On the day the brahmin tours the city, early in the morning the city streets are swept, sand is scattered, and they are strewn with the five kinds of flowers including parched grain. Full water pots are placed, and banana trees and banners are raised, making the entire city fragrant with incense. The brahmin bathes his head early in the morning, eats his morning meal, and adorns himself with white garments and other things in the manner described. Descending from his mansion, he mounts his chariot. Then, those brahmins, adorned in all-white garments, unguents, and garlands, holding white parasols, surround him. Then, to gather the great crowd, they first scatter various fruits for the young children; after that, they scatter māsaka coins; and after that, kahāpaṇa coins. The great crowd gathers. Shouts of acclamation and the tossing of cloths arise. Then, while chanters of auspicious verses and well-wishes are uttering auspicious sayings and blessings, the brahmin tours the city in great splendor. Meritorious people climb the single-story and multi-story mansions, open the window shutters that resemble parrot wings, and watch. The brahmin, too, as if overwhelming the city with his own glorious fortune and retinue, heads toward the southern gate. Therefore, it is said: ‘he goes forth from Sāvatthī.’

Divā divassāti divasassa divā, majjhanhakāleti attho. Pilotikaṃ paribbājakanti pilotikāti evaṃ itthiliṅgavohāravasena laddhanāmaṃ paribbājakaṃ. So kira paribbājako daharo paṭhamavaye ṭhito suvaṇṇavaṇṇo buddhupaṭṭhāko, pātova tathāgatassa ceva mahātherānañca upaṭṭhānaṃ katvā tidaṇḍakuṇḍikādiparikkhāraṃ ādāya jetavanā nikkhamitvā nagarābhimukho pāyāsi. Taṃ esa dūratova āgacchantaṃ addasa. Etadavocāti anukkamena santikaṃ āgataṃ sañjānitvā etaṃ, ‘‘handa kuto nu bhavaṃ vacchāyano āgacchatī’’ti gottaṃ kittento vacanaṃ avoca. Paṇḍito maññeti bhavaṃ vacchāyano samaṇaṃ gotamaṃ paṇḍitoti maññati, udāhu noti ayamettha attho.

Regarding ‘by day, during the day,’ it means during the daytime, that is, the midday period. Regarding ‘the wanderer Pilotika,’ Pilotika is the name obtained for this wanderer by way of feminine gender usage. It is said that this wanderer was young, in his first stage of life, golden-skinned, and an attendant of the Buddha. Early in the morning, after attending to the Tathāgata and the great elders, taking his triple staff, water pot, and other requisites, he left Jetavana and set out toward the city. The brahmin saw him coming from afar. Regarding ‘he spoke thus,’ recognizing him as he gradually approached, he spoke this word, mentioning his clan name: ‘Well now, venerable Vacchāyana, from where do you come?’ Regarding ‘Do you think him wise?’, the meaning here is this: ‘Does the venerable Vacchāyana think the ascetic Gotama is wise, or not?’

Ko cāhaṃ, bhoti, bho, samaṇassa gotamassa paññāveyyattiyaṃ jānane ahaṃ ko nāma? Ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmīti kuto cāhaṃ samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi, kena kāraṇena jānissāmīti? Evaṃ sabbathāpi attano ajānanabhāvaṃ dīpeti. Sopi nūnassa tādisovāti yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyya, sopi nūna dasa pāramiyo pūretvā sabbaññutaṃ patto tādiso buddhoyeva bhaveyya. Sineruṃ vā himavantaṃ vā pathaviṃ vā ākāsaṃ vā pametukāmena tappamāṇova daṇḍo vā rajju vā laddhuṃ vaṭṭati. Samaṇassa gotamassa paññaṃ jānantenapi tassa ñāṇasadisameva sabbaññutaññāṇaṃ laddhuṃ vaṭṭatīti dīpeti. Ādaravasena panettha āmeḍitaṃ kataṃ. Uḷārāyāti uttarāya seṭṭhāya. Ko cāhaṃ, bhoti, bho, ahaṃ samaṇassa gotamassa pasaṃsane ko nāma? Ko ca samaṇaṃ gotamaṃ pasaṃsissāmīti kena kāraṇena pasaṃsissāmi? Pasatthapasatthoti sabbaguṇānaṃ uttaritarehi sabbalokapasatthehi attano guṇeheva pasattho, na tassa aññehi pasaṃsanakiccaṃ atthi. Yathā hi campakapupphaṃ vā nīluppalaṃ vā padumaṃ vā lohitacandanaṃ vā attano vaṇṇagandhasiriyāva [Pg.101] pāsādikañceva sugandhañca, na tassa āgantukehi vaṇṇagandhehi thomanakiccaṃ atthi. Yathā ca maṇiratanaṃ vā candamaṇḍalaṃ vā attano ālokeneva obhāsati, na tassa aññena obhāsanakiccaṃ atthi. Evaṃ samaṇo gotamo sabbalokapasatthehi attano guṇeheva pasattho thomito sabbalokassa seṭṭhataṃ pāpito, na tassa aññena pasaṃsanakiccaṃ atthi. Pasatthehi vā pasatthotipi pasatthapasattho.

“Who am I, sirs, to fathom the discernment of the ascetic Gotama? Who indeed am I? And how could I fathom the discernment of the ascetic Gotama? From where would I fathom it? By what reason would I fathom it?” Thus, in every way, he reveals his own state of not knowing. If one wished to measure Mount Sineru, the Himalayas, the earth, or the sky, it would be necessary to get a rod or a rope of that very measure. Similarly, one who would know the wisdom of the ascetic Gotama would need to obtain omniscient knowledge just like his knowledge—this is what is shown. Here, the repetition is made out of reverence. “By the sublime” means by the supreme, by the best. “Who am I, sirs, to praise the ascetic Gotama? Who indeed am I? And by what reason would I praise the ascetic Gotama?” “Praised by the praised” means he is praised by his own qualities, which are more excellent than all qualities and praised by all the world; there is no need for him to be praised by others. For just as a champak flower, a blue lotus, a lotus, or red sandalwood is lovely and fragrant by its own beauty of color and scent, there is no need to commend it with adventitious colors and scents. And just as a jewel or the moon's orb shines by its own light, there is no need for it to be illuminated by another light. In the same way, the ascetic Gotama is praised, extolled, and brought to supremacy over all the world by his own qualities, which are praised by all the world; there is no need for him to be praised by another. Alternatively, “praised by the praised” means he is praised by those who are themselves praised.

Ke pasatthā nāma? Rājā pasenadi kosalo kāsikosalavāsikehi pasattho, bimbisāro aṅgamagadhavāsīhi. Vesālikā licchavī vajjiraṭṭhavāsīhi pasatthā. Pāveyyakā mallā, kosinārakā mallā, aññepi te te khattiyā tehi tehi jānapadehi pasatthā. Caṅkīādayo brāhmaṇā brāhmaṇagaṇehi, anāthapiṇḍikādayo upāsakā anekasatehi upāsakagaṇehi, visākhādayo upāsikā anekasatāhi upāsikāhi, sakuludāyiādayo paribbājakā anekehi paribbājakasatehi, uppalavaṇṇātheriādikā mahāsāvikā anekehi bhikkhunisatehi, sāriputtattherādayo mahāsāvakā anekasatehi bhikkhūhi, sakkādayo devā anekasahassehi devehi, mahābrahmādayo brahmāno anekasahassehi brahmehi pasatthā. Te sabbepi dasabalaṃ thomenti vaṇṇenti, pasaṃsantīti bhagavā ‘‘pasatthapasattho’’ti vuccati.

Who are called the praised? King Pasenadi of Kosala is praised by the inhabitants of Kasi and Kosala; Bimbisāra by the inhabitants of Aṅga and Magadha; the Licchavis of Vesālī by the inhabitants of the Vajji country; the Mallas of Pāvā and the Mallas of Kusinārā, and other such nobles, are praised by the people of their respective countries. Brahmins like Caṅkī are praised by hosts of brahmins; male lay disciples like Anāthapiṇḍika by hundreds of hosts of male lay disciples; female lay disciples like Visākhā by hundreds of female lay disciples; wanderers like Sakuludāyī by hundreds of wanderers; great female disciples like the elder Uppalavaṇṇā by hundreds of nuns; great disciples like the elder Sāriputta by hundreds of monks; gods like Sakka by thousands of gods; brahmās like Mahābrahmā by thousands of brahmās. All of them extol, laud, and praise the One with Ten Powers. Therefore, the Blessed One is called 'the praised of the praised.'

Atthavasanti atthānisaṃsaṃ. Athassa paribbājako attano pasādakāraṇaṃ ācikkhanto seyyathāpi, bho, kusalo nāgavanikotiādimāha. Tattha nāgavanikoti nāgavanavāsiko anuggahitasippo puriso. Parato pana uggahitasippo puriso nāgavanikoti āgato. Cattāri padānīti cattāri ñāṇapadāni ñāṇavalañjāni, ñāṇena akkantaṭṭhānānīti attho.

“Atthavasaṃ” means the benefit. Then that wanderer, explaining the reason for his own confidence, said: “Sir, just as a skilled elephant forester…” and so on. Here, “nāgavaniko” means a man with untaught skill who dwells in the elephant forest. But later, it comes to mean a skilled man, one who has learned the craft. Regarding “the four footprints,” it means the four footprints of knowledge, the tracks of knowledge, the places trodden by knowledge—this is the meaning.

289. Khattiyapaṇḍitetiādīsu paṇḍiteti paṇḍiccena samannāgate. Nipuṇeti saṇhe sukhumabuddhino, sukhumaatthantarapaṭivijjhanasamatthe. Kataparappavādeti viññātaparappavāde ceva parehi saddhiṃ katavādaparicaye ca. Vālavedhirūpeti vālavedhidhanuggahasadise. Te bhindantā maññe carantīti vālavedhi [Pg.102] viya vālaṃ sukhumānipi paresaṃ diṭṭhigatāni attano paññāgatena bhindantā viya carantīti attho. Pañhaṃ abhisaṅkharontīti dupadampi tipadampi catuppadampi pañhaṃ karonti. Vādaṃ āropessāmāti dosaṃ āropessāma. Na ceva samaṇaṃ gotamaṃ pañhaṃ pucchantīti; kasmā na pucchanti? Bhagavā kira parisamajjhe dhammaṃ desento parisāya ajjhāsayaṃ oloketi, tato passati – ‘‘ime khattiyapaṇḍitā guḷhaṃ rahassaṃ pañhaṃ ovaṭṭikasāraṃ katvā āgatā’’ti. So tehi apuṭṭhoyeva evarūpe pañhe pucchāya ettakā dosā, vissajjane ettakā, atthe pade akkhare ettakāti ime pañhe pucchanto evaṃ puccheyya, vissajjento evaṃ vissajjeyyāti, iti ovaṭṭikasāraṃ katvā ānīte pañhe dhammakathāya antare pakkhipitvā viddhaṃseti. Khattiyapaṇḍitā ‘‘seyyo vata no, ye mayaṃ ime pañhe na pucchimhā, sace hi mayaṃ puccheyyāma, appatiṭṭheva no katvā samaṇo gotamo khipeyyā’’ti attamanā bhavanti.

289. In phrases like “Khattiyapaṇḍita” (wise nobles), “paṇḍita” means one endowed with wisdom. “Nipuṇa” means those with a subtle, refined intellect, capable of penetrating subtle meanings. “Kataparappavāda” means those who have understood the doctrines of others and are experienced in debate with others. “Vālavedhirūpa” means resembling an archer who can split a hair. “They move as if shattering” means that, like a hair-splitting archer splitting a hair, they move as if shattering even the subtlest views of others with the power of their own wisdom. “They formulate a question” means they compose a question of two, three, or four parts. “We will bring an accusation” means “we will impute a fault.” “And they do not ask the ascetic Gotama a question.” Why do they not ask? It is said that when the Blessed One teaches the Dhamma in the midst of an assembly, he observes the inclination of the assembly. Then he sees: “These wise nobles have come having made a deep and secret question into a precious thing carried in a pouch.” Without being asked by them, he shatters the questions they brought, made into a precious thing carried in a pouch, by inserting them into the middle of his Dhamma talk, saying: “In such a question, there are this many faults in the asking, this many in the answering, this many in the meaning, the phrasing, and the letters. One asking this question should ask it thus; one answering it should answer it thus.” The wise nobles become pleased, thinking: “It is better for us that we did not ask these questions. For if we had asked, the ascetic Gotama would have dismissed us, leaving us with no footing.”

Apica buddhā nāma dhammaṃ desentā parisaṃ mettāya pharanti, mettāpharaṇena dasabale mahājanassa cittaṃ pasīdati, buddhā ca nāma rūpaggappattā honti dassanasampannā madhurassarā mudujivhā suphusitadantāvaraṇā amatena hadayaṃ siñcantā viya dhammaṃ kathenti. Tatra nesaṃ mettāpharaṇena pasannacittānaṃ evaṃ hoti – ‘‘evarūpaṃ advejjhakathaṃ amoghakathaṃ niyyānikakathaṃ kathentena bhagavatā saddhiṃ na sakkhissāma paccanīkaggāhaṃ gaṇhitu’’nti attano pasannabhāveneva na pucchanti.

Moreover, the Buddhas, when teaching the Dhamma, pervade the assembly with loving-kindness. Through the pervasion of loving-kindness, the minds of the great multitude become serene towards the Ten-Powered One. And indeed, the Buddhas have attained supreme beauty of form, are perfect in appearance, sweet-voiced, with soft tongues, and have well-formed lips; they speak the Dhamma as if sprinkling the heart with the deathless nectar. There, for those with minds serene through the pervasion of loving-kindness, it occurs thus: 'We will not be able to take up an opposing viewpoint against the Blessed One, who speaks such a non-divisive, not-in-vain, and leading-outward discourse.' Thus, just by the state of their own serenity, they do not ask.

Aññadatthūti ekaṃsena. Sāvakā sampajjantīti saraṇagamanavasena sāvakā honti. Tadanuttaranti taṃ anuttaraṃ. Brahmacariyapariyosānanti maggabrahmacariyassa pariyosānabhūtaṃ arahattaphalaṃ, tadatthāya hi te pabbajanti. Manaṃ vata, bho, anassāmāti, bho, sace mayaṃ na upasaṅkameyyāma, iminā thokena anupasaṅkamanamattena apayirupāsanamatteneva naṭṭhā bhaveyyāma. Upasaṅkamanamattakena panamhā na naṭṭhāti attho. Dutiyapadaṃ purimasseva vevacanaṃ. Assamaṇāva samānātiādīsu pāpānaṃ asamitattā assamaṇāva. Abāhitattā ca pana abrāhmaṇāva. Kilesārīnaṃ ahatattā anarahantoyeva samānāti attho.

'Aññadatthu' means 'certainly.' 'Disciples come to be' means they become disciples by way of taking refuge. 'That is unsurpassed' means 'that unsurpassed thing.' 'The culmination of the holy life' means the fruit of Arahantship, which is the culmination of the holy life of the path; indeed, it is for that purpose they go forth. 'Alas, friends, we would have been lost' means: 'Friends, if we had not approached, by this little bit of merely not approaching, by merely not attending, we would have been ruined. But by merely approaching, we are not ruined'—this is the meaning. The second phrase is a synonym of the first. In phrases like `assamaṇā va samānā` and so on: because evil things are not pacified, they are indeed non-ascetics; because evil things are not excluded, they are indeed non-brahmins; because the enemies, the defilements, are not destroyed, they are indeed non-Arahants, while being such—this is the meaning.

290. Udānaṃ udānesīti udāhāraṃ udāhari. Yathā hi yaṃ telaṃ mānaṃ gahetuṃ na sakkoti, vissanditvā gacchati, taṃ avasekoti vuccati, yañca [Pg.103] jalaṃ taḷākaṃ gahetuṃ na sakkoti, ajjhottharitvā gacchati, taṃ oghoti vuccati. Evameva yaṃ pītimayaṃ vacanaṃ hadayaṃ gahetuṃ na sakkoti, adhikaṃ hutvā anto asaṇṭhahitvā bahi nikkhamati, taṃ udānanti vuccati. Evarūpaṃ pītimayaṃ vacanaṃ nicchāresīti attho. Hatthipadopamoti hatthipadaṃ upamā assa dhammassāti hatthipadopamo. So na ettāvatā vitthārena paripūro hotīti dasseti. Nāgavanikoti uggahitahatthisippo hatthivanacāriko. Atha kasmā idha kusaloti na vuttoti? Parato ‘‘yo hoti kusalo’’ti vibhāgadassanato. Yo hi koci pavisati, yo pana kusalo hoti, so neva tāva niṭṭhaṃ gacchati. Tasmā idha kusaloti avatvā parato vutto.

290. 'He uttered an udāna' means he made an utterance born of spiritual joy. For just as oil that cannot be contained in a measure spills out and is called 'overflow,' and water that cannot be contained in a lake overflows and is called a 'flood'—even so, a joyful utterance that cannot be contained within the heart, being excessive and not staying inside, emerges outward—this is called an 'udāna.' He emitted such a joyful utterance—this is the meaning. 'The simile of the elephant's footprint' means: for this Dhamma, an elephant's footprint is the simile, therefore that Dhamma is called 'Hatthipadopama.' This shows that it is not yet complete in detail with just this much. 'The elephant-forest man' means one who has learned the elephant craft, one who frequents the elephant forest to catch elephants. Then why is 'skilled' not mentioned here? Because further on, the distinction is shown by 'whoever is skilled.' For anyone might enter, but one who is skilled does not yet reach a conclusion. Therefore, 'skilled' is not stated here but is mentioned further on.

291. Vāmanikāti rassā āyāmatopi na dīghā mahākucchihatthiniyo. Uccā ca nisevitanti sattaṭṭharatanubbedhe vaṭarukkhādīnaṃ khandhappadese ghaṃsitaṭṭhānaṃ. Uccā kāḷārikāti uccā ca yaṭṭhisadisapādā hutvā, kāḷārikā ca dantānaṃ kaḷāratāya. Tāsaṃ kira eko danto unnato hoti, eko onato. Ubhopi ca viraḷā honti, na āsannā. Uccā ca dantehi ārañjitānīti sattaṭṭharatanubbedhe vaṭarukkhādīnaṃ khandhappadese pharasunā pahataṭṭhānaṃ viya dāṭṭhāhi chinnaṭṭhānaṃ. Uccā kaṇerukā nāmāti uccā ca yaṭṭhisadisadīghapādā hutvā, kaṇerukā ca dantānaṃ kaṇerutāya, tā kira makuḷadāṭhā honti. Tasmā kaṇerukāti vuccanti. So niṭṭhaṃ gacchatīti so nāgavaniko yassa vatāhaṃ nāgassa anupadaṃ āgato, ayameva so, na añño. Yañhi ahaṃ paṭhamaṃ padaṃ disvā vāmanikānaṃ padaṃ idaṃ bhavissatīti niṭṭhaṃ na gato, yampi tato orabhāge disvā kāḷārikānaṃ bhavissati, kaṇerukānaṃ bhavissatīti niṭṭhaṃ na gato, sabbaṃ taṃ imasseva mahāhatthino padanti mahāhatthiṃ disvāva niṭṭhaṃ gacchati.

291. 'Vāmanikā' means short female elephants, not long in length, with large bellies. 'And high places frequented' means places on the trunks of banyan trees and so on, at a height of seven or eight cubits, where they have rubbed. 'Tall with splayed tusks' means being tall with legs like poles, and having splayed tusks due to the spreading nature of their tusks. It is said that one of their tusks is raised and one is lowered. And both are spread apart, not close together. 'And high places scraped by their tusks' means places on the trunks of banyan trees and so on, at a height of seven or eight cubits, cut by their tusks as if struck by an axe. 'Tall with bud-like tusks' means being tall with long legs like poles, and having bud-like tusks due to the bud-like nature of their tusks; it is said they have tusks like buds. Therefore, they are called 'kaṇerukā.' 'He reaches a conclusion' means that the elephant-forest man thinks: 'The great elephant whose track I have followed—this is indeed that one, no other. For when I first saw the track, I did not reach a conclusion, thinking, "This must be the track of the short female elephants." And when I saw the track further on from there, I did not reach a conclusion, thinking, "It must be of those with splayed tusks," or "It must be of those with bud-like tusks." All that is the track of this very great elephant.' Thus, only upon seeing the great elephant does he reach a conclusion.

Evameva khoti ettha idaṃ opammasaṃsandanaṃ – nāgavanaṃ viya hi ādito paṭṭhāya yāva nīvaraṇappahānā dhammadesanā veditabbā. Kusalo nāgavaniko viya yogāvacaro; mahānāgo viya sammāsambuddho; mahantaṃ hatthipadaṃ viya jhānābhiññā. Nāgavanikassa tattha tattha hatthipadaṃ disvāpi vāmanikānaṃ padaṃ bhavissati, kāḷārikānaṃ kaṇerukānaṃ padaṃ bhavissatīti aniṭṭhaṅgatabhāvo viya yogino, imā jhānābhiññā nāma bāhirakaparibbājakānampi [Pg.104] santīti aniṭṭhaṅgatabhāvo. Nāgavanikassa, tattha tattha mayā diṭṭhaṃ padaṃ imasseva mahāhatthino, na aññassāti mahāhatthiṃ disvā niṭṭhaṅgamanaṃ viya ariyasāvakassa arahattaṃ patvāva niṭṭhaṅgamanaṃ. Idañca pana opammasaṃsandanaṃ matthake ṭhatvāpi kātuṃ vaṭṭati. Imasmimpi ṭhāne vaṭṭatiyeva. Anukkamāgataṃ pana pāḷipadaṃ gahetvā idheva kataṃ. Tattha idhāti desāpadese nipāto. Svāyaṃ katthaci lokaṃ upādāya vuccati. Yathāha – ‘‘idha tathāgato loke uppajjatī’’ti (dī. ni. 1.279). Katthaci sāsanaṃ. Yathāha – ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (a. ni. 4.241). Katthaci okāsaṃ. Yathāha –

'Just so...' Here this connection of the simile should be understood: The teaching of the Dhamma from the beginning up to the abandonment of the hindrances should be understood as the elephant forest. The yogī practitioner is like the skilled elephant-forest man; the Perfectly Enlightened One is like the great elephant; the jhānas and direct knowledges are like the great elephant footprint. Just as the elephant-forest man, though seeing the footprint here and there, is in a state of not having reached a conclusion, thinking, 'This could be the track of the short female elephants, or of those with splayed tusks, or of those with bud-like tusks'—so too is the yogī's state of not having reached a conclusion, thinking, 'These jhānas and direct knowledges also exist for outside wanderers.' Just as the elephant-forest man, upon seeing the great elephant, reaches the conclusion, 'The track I have seen here and there belongs to this very great elephant, not to another'—so too for the noble disciple, the reaching of a conclusion comes only upon attaining Arahantship. This connection of the simile could also be made at the end of the sutta. It is also appropriate in this place. However, taking the Pāli text in sequence, it has been done here. Therein, 'idha' is a particle indicating a place. Sometimes it is spoken of with reference to the world. As it is said: 'Here a Tathāgata arises in the world.' Sometimes, with reference to the Dispensation. As it is said: 'Here, monks, is an ascetic; here is a second ascetic.' Sometimes, with reference to a location. As it is said:

‘‘Idheva tiṭṭhamānassa, devabhūtassa me sato;

Punarāyu ca me laddho, evaṃ jānāhi mārisā’’ti. (dī. ni. 2.369;

dī. ni. aṭṭha. 1.190);

While standing right here, for me who has become a deva, renewed life has been gained by me. Thus know, O Mārisa.

Katthaci padapūraṇamattameva. Yathāha – ‘‘idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito’’ti (ma. ni. 1.30). Idha pana lokaṃ upādāya vuttoti veditabbo. Idaṃ vuttaṃ hoti ‘‘brāhmaṇa imasmiṃ loke tathāgato uppajjati arahaṃ…pe… buddho bhagavā’’ti.

In some places, it is merely for filling out the line. As it is said: 'Here, bhikkhus, I might have eaten and been satisfied.' Here, however, it should be understood as spoken with reference to the world. This is what is said: 'Brahmin, in this world the Tathāgata arises, an Arahant... a Buddha, a Blessed One.'

Tattha tathāgatasaddo mūlapariyāye, arahantiādayo visuddhimagge vitthāritā. Loke uppajjatīti ettha pana lokoti okāsaloko sattaloko saṅkhāralokoti tividho. Idha pana sattaloko adhippeto. Sattaloke uppajjamānopi ca tathāgato na devaloke, na brahmaloke, manussalokeyeva uppajjati. Manussalokepi na aññasmiṃ cakkavāḷe, imasmiṃyeva cakkavāḷe. Tatrāpi na sabbaṭṭhānesu, ‘‘puratthimāya disāya gajaṅgalaṃ nāma nigamo. Tassāparena mahāsālo, tato parā paccantimā janapadā, orato majjhe. Puratthimadakkhiṇāya disāya sallavatī nāma nadī, tato parā paccantimā janapadā, orato majjhe. Dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato parā paccantimā janapadā, orato majjhe. Pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato parā paccantimā janapadā, orato majjhe. Uttarāya [Pg.105] disāya usiraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe’’ti (mahāva. 259) evaṃ paricchinne āyāmato tiyojanasate vitthārato aḍḍhateyyayojanasate parikkhepato navayojanasate majjhimapadese uppajjati. Na kevalañca tathāgatova, paccekabuddhā aggasāvakā asīti mahātherā buddhamātā buddhapitā cakkavattī rājā aññe ca sārappattā brāhmaṇagahapatikā ettheva uppajjanti. Tattha tathāgato sujātāya dinnamadhupāyasabhojanato paṭṭhāya yāva arahattamaggo, tāva uppajjati nāma. Arahattaphale uppanno nāma. Mahābhinikkhamanato vā yāva arahattamaggo. Tusitabhavanato vā yāva arahattamaggo. Dīpaṅkarapādamūlato vā yāva arahattamaggo, tāva uppajjati nāma. Arahattaphale uppanno nāma. Idha sabbapaṭhamaṃ uppannabhāvaṃ sandhāya uppajjatīti vuttaṃ, tathāgato loke uppanno hotīti ayañhettha attho.

Therein, the term 'Tathāgata' is elaborated in the Mūlapariyāya Sutta, while terms such as 'Arahant' are elaborated in the Visuddhimagga. Regarding 'arises in the world,' here 'world' is threefold: the world of space, the world of beings, and the world of formations. In this context, however, the world of beings is intended. And even when arising in the world of beings, the Tathāgata does not arise in the world of devas or the world of Brahmās; he arises only in the human world. In the human world, too, he does not arise in another world-system, but only in this very world-system. Even here, he does not arise in all places. 'To the east is a town named Gajaṅgala. Beyond that is Mahāsāla, and further beyond are the borderlands, while the middle region lies within. To the southeast is a river named Sallavatī, beyond which are the borderlands, while the middle region lies within. To the south is a town named Setakaṇṇika, beyond which are the borderlands, while the middle region lies within. To the west is a brahmin village named Thūṇa, beyond which are the borderlands, while the middle region lies within. To the north is a mountain named Usiraddhaja, beyond which are the borderlands, while the middle region lies within.' He arises in this defined central region, measuring three hundred yojanas in length, two hundred and fifty yojanas in width, and nine hundred yojanas in circumference. And not only the Tathāgata, but also Paccekabuddhas, the chief disciples, the eighty great elders, the Buddha’s mother, the Buddha’s father, a universal monarch, and other substantial brahmins and householders arise only here. In this context, the Tathāgata is said to be 'arising' from the time of eating the milk-rice offered by Sujātā up until the path of Arahantship; he is said to be 'arisen' at the fruit of Arahantship. Or, from the Great Renunciation up until the path of Arahantship, or from his existence in the Tusita heaven up until the path of Arahantship, or from the time at the feet of Dīpaṅkara up until the path of Arahantship—during this time he is said to be 'arising'; at the fruit of Arahantship, he is said to be 'arisen'. Here, 'arises' is said with reference to the state of having first arisen. 'The Tathāgata has arisen in the world'—this is the meaning here.

So imaṃ lokanti so bhagavā imaṃ lokaṃ, idāni vattabbaṃ nidasseti. Sadevakanti saha devehi sadevakaṃ. Evaṃ saha mārena samārakaṃ. Saha brahmunā sabrahmakaṃ. Saha samaṇabrāhmaṇehi sassamaṇabrāhmaṇiṃ. Pajātattā pajā, taṃ pajaṃ. Saha devamanussehi sadevamanussaṃ. Tattha sadevakavacanena pañcakāmāvacaradevaggahaṇaṃ veditabbaṃ. Samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ. Sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ. Sassamaṇabrāhmaṇivacanena sāsanassa paccatthipaccāmittasamaṇabrāhmaṇaggahaṇaṃ samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇañca. Pajāvacanena sattalokaggahaṇaṃ. Sadevamanussavacanena sammutidevaavasesamanussaggahaṇaṃ. Evamettha tīhi padehi okāsalokena saddhiṃ sattaloko, dvīhi pajāvasena sattalokova gahitoti veditabbo.

Regarding 'He... this world' (so imaṃ lokaṃ): the Blessed One indicates this world, which is now to be described. 'With its devas' (sadevakaṃ) means together with the devas. Similarly, 'with Māra' (samārakaṃ) means together with Māra. 'With Brahmā' (sabrahmakaṃ) means together with Brahmā. 'With its ascetics and brahmins' (sassamaṇabrāhmaṇiṃ) means together with ascetics and brahmins. It is 'pajā' (progeny) because of being procreated; it refers to that progeny. 'With its devas and humans' (sadevamanussaṃ) means together with devas and humans. Here, by the term 'sadevaka', the inclusion of the devas of the five sense-sphere realms should be understood. By the term 'samāraka', the inclusion of the sixth sense-sphere deva realm. By the term 'sabrahmaka', the inclusion of the Brahmās, such as those of the Brahmakāyika realm. By the term 'sassamaṇabrāhmaṇi', the inclusion of ascetics and brahmins who are opponents and enemies of the Dispensation, as well as ascetics with evil calmed and brahmins with evil expelled, should be understood. By the term 'pajā', the inclusion of the world of beings. By the term 'sadevamanussa', the inclusion of conventional devas and the remaining human beings. Thus it should be understood that here, by three terms, the world of beings is included along with the world of space, and by two terms, by way of 'pajā', only the world of beings is included.

Aparo nayo – sadevakaggahaṇena arūpāvacaradevaloko gahito. Samārakaggahaṇena chakāmāvacaradevaloko. Sabrahmakaggahaṇena rūpī brahmaloko. Sassamaṇabrāhmaṇādiggahaṇena catuparisavasena sammutidevehi vā saha manussaloko avasesasabbasattaloko vā.

Another method: by the inclusion of 'sadevaka', the formless-sphere deva world is included. By the inclusion of 'samāraka', the six sense-sphere deva worlds are included. By the inclusion of 'sabrahmaka', the form-sphere Brahmā world is included. By the inclusion of 'sassamaṇabrāhmaṇādi' (with ascetics, brahmins, etc.), either the human world together with conventional devas by way of the four assemblies, or the remaining entire world of beings is included.

Apicettha [Pg.106] sadevakavacanena ukkaṭṭhaparicchedato sabbassa lokassa sacchikatabhāvamāha. Tato yesaṃ ahosi – ‘‘māro mahānubhāvo chakāmāvacarissaro vasavattī. Kiṃ sopi etena sacchikato’’ti? Tesaṃ vimatiṃ vidhamanto samārakanti āha. Yesaṃ pana ahosi – ‘‘brahmā mahānubhāvo, ekaṅguliyā ekasmiṃ cakkavāḷasahasse ālokaṃ pharati, dvīhi…pe… dasahi aṅgulīhi dasasu cakkavāḷasahassesu ālokaṃ pharati, anuttarañca jhānasamāpattisukhaṃ paṭisaṃvedeti. Kiṃ sopi sacchikato’’ti? Tesaṃ vimatiṃ vidhamanto sabrahmakanti āha. Tato ye cintesuṃ – ‘‘puthū samaṇabrāhmaṇā sāsanassa paccatthikā, kiṃ tepi sacchikatā’’ti? Tesaṃ vimatiṃ vidhamanto sassamaṇabrāhmaṇiṃ pajanti āha. Evaṃ ukkaṭṭhukkaṭṭhānaṃ sacchikatabhāvaṃ pakāsetvā atha sammutideve avasesamanusse ca upādāya ukkaṭṭhaparicchedavasena sesasattalokassa sacchikatabhāvaṃ pakāsento sadevamanussanti āha. Ayamettha bhāvānukkamo. Porāṇā panāhu – sadevakanti devatāhi saddhiṃ avasesalokaṃ. Samārakanti mārena saddhiṃ avasesalokaṃ. Sabrahmakanti brahmehi saddhiṃ avasesalokaṃ. Evaṃ sabbepi tibhavūpage satte tīhākārehi tīsu padesu pakkhipetvā puna dvīhi padehi pariyādiyanto ‘‘sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussa’’nti āha. Evaṃ pañcahi padehi tena tenākārena tedhātukameva pariyādinnanti.

Furthermore, here, by the word 'sadevaka', he states the fact of having realized the entire world by way of the highest distinction. Then, for those who had the thought: 'Māra is of great power, the lord of the six sense-sphere heavens, a sovereign. Has he too been realized?'—dispelling their doubt, he said 'samārakaṃ'. And for those who had the thought: 'Brahmā is of great power; with one finger he illuminates a thousand world-systems, with two... with ten fingers he illuminates ten thousand world-systems, and he experiences the unsurpassed bliss of jhāna-attainment. Has he too been realized?'—dispelling their doubt, he said 'sabrahmakaṃ'. Then, for those who considered: 'There are many ascetics and brahmins who are adversaries of the Dispensation. Have they too been realized?'—dispelling their doubt, he said 'sassamaṇabrāhmaṇiṃ pajaṃ'. Thus, having declared the realization of the most excellent ones, he then, taking into account conventional devas and the remaining human beings, and declaring the realization of the rest of the world of beings by way of the highest distinction, said 'sadevamanussaṃ'. This is the sequence of meaning here. The ancients, however, say: 'Sadevakaṃ' means the remaining world together with the devas. 'Samārakaṃ' means the remaining world together with Māra. 'Sabrahmakaṃ' means the remaining world together with the Brahmās. In this way, having included all beings existing in the three planes of existence in three aspects within three terms, he then, encompassing them again with two terms, says 'sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ'. Thus, by these five terms, the three realms are fully encompassed in those various aspects.

Sayaṃ abhiññā sacchikatvā pavedetīti sayanti sāmaṃ aparaneyyo hutvā. Abhiññāti abhiññāya, adhikena ñāṇena ñatvāti attho. Sacchikatvāti paccakkhaṃ katvā. Etena anumānādipaṭikkhepo kato hoti. Pavedetīti bodheti viññāpeti pakāseti. So dhammaṃ deseti ādikalyāṇaṃ…pe… pariyosānakalyāṇanti so bhagavā sattesu kāruññataṃ paṭicca hitvāpi anuttaraṃ vivekasukhaṃ dhammaṃ deseti. Tañca kho appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva deseti. Ādimhipi kalyāṇaṃ bhaddakaṃ anavajjameva katvā deseti. Majjhepi… pariyosānepi kalyāṇaṃ bhaddakaṃ anavajjameva katvā desetīti vuttaṃ hoti.

Regarding the phrase 'having known it himself by direct knowledge, he proclaims it' (sayaṃ abhiññā sacchikatvā pavedeti): 'himself' (sayaṃ) means by himself, being one not led by others. 'By direct knowledge' (abhiññā) means having known by special knowledge, by superior wisdom; this is the meaning. 'Having realized' (sacchikatvā) means having made it directly perceptible. By this, the rejection of inference and the like is accomplished. 'Proclaims' (pavedeti) means he makes known, makes understood, and reveals. Regarding the phrase 'He teaches the Dhamma that is good in the beginning... good in the end' (so dhammaṃ deseti ādikalyāṇaṃ... pariyosānakalyāṇaṃ): that Blessed One, on account of his compassion for beings, teaches the Dhamma even while relinquishing the unsurpassed bliss of seclusion. And indeed, whether teaching a little or a great deal, he teaches only in the manner of being good in the beginning and so forth. Even in the beginning, he teaches having made it good, excellent, and blameless. In the middle... and at the end, too, he teaches having made it good, excellent, and blameless—thus it is said.

Tattha [Pg.107] atthi desanāya ādimajjhapariyosānaṃ, atthi sāsanassa. Desanāya tāva catuppadikāyapi gāthāya paṭhamapādo ādi nāma, tato dve majjhaṃ nāma, ante eko pariyosānaṃ nāma. Ekānusandhikassa suttassa nidānamādi, idamavocāti pariyosānaṃ, ubhinnaṃ antarā majjhaṃ. Anekānusandhikassa suttassa paṭhamānusandhi ādi, ante anusandhi pariyosānaṃ, majjhe eko vā dve vā bahū vā majjhameva. Sāsanassa pana sīlasamādhivipassanā ādi nāma. Vuttampi cetaṃ – ‘‘ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddhaṃ, diṭṭhi ca ujukā’’ti (saṃ. ni. 5.369). ‘‘Atthi, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā’’ti evaṃ vutto pana ariyamaggo majjhaṃ nāma, phalañceva nibbānañca pariyosānaṃ nāma. ‘‘Etadatthamidaṃ, brāhmaṇa, brahmacariyametaṃ sāraṃ, etaṃ pariyosāna’’nti (ma. ni. 1.324) hi ettha phalaṃ pariyosānanti vuttaṃ. ‘‘Nibbānogadhañhi, āvuso visākha, brahmacariyaṃ vussati nibbānaparāyaṇaṃ nibbānapariyosāna’’nti (ma. ni. 1.466) ettha nibbānaṃ pariyosānanti vuttaṃ. Idha desanāya ādimajjhapariyosānaṃ adhippetaṃ. Bhagavā hi dhammaṃ desento ādimhi sīlaṃ dassetvā majjhe maggaṃ pariyosāne nibbānaṃ dasseti. Tena vuttaṃ – ‘‘so dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇa’’nti. Tasmā aññopi dhammakathiko dhammaṃ kathento –

In this context, there is a beginning, middle, and end of the teaching, and there is a beginning, middle, and end of the Dispensation. First, regarding the teaching: even in a four-lined verse, the first line is called the beginning, the two lines after that are called the middle, and the one at the end is called the end. For a discourse with a single connection, the introduction is the beginning, the conclusion 'Thus he spoke' is the end, and what is between the two is the middle. For a discourse with multiple connections, the first connection is the beginning, the connection at the end is the end, and in the middle, whether there is one, two, or many, it is just the middle. As for the Dispensation, virtue, concentration, and insight are called the beginning. And this has been said: 'What is the beginning of wholesome states? Virtue well-purified and a view that is straight.' The Noble Path, however, spoken of thus, 'Monks, there is a middle path fully awakened to by the Tathāgata,' is called the middle. The fruit and Nibbāna are called the end. For in the passage, 'For this purpose, brahmin, is the holy life, this is its essence, this is its end,' the fruit is called the end. And in the passage, 'For the holy life, friend Visākha, is lived for immersion in Nibbāna, with Nibbāna as its destination, Nibbāna as its end,' Nibbāna is called the end. Here, the beginning, middle, and end of the teaching are intended. For the Blessed One, when teaching the Dhamma, having shown virtue in the beginning, shows the path in the middle and Nibbāna at the end. Therefore it is said: 'He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end.' Therefore, another Dhamma-teacher, when teaching the Dhamma—

‘‘Ādimhi sīlaṃ dasseyya, majjhe maggaṃ vibhāvaye;

Pariyosānamhi nibbānaṃ, esā kathikasaṇṭhitī’’ti. (dī. ni. aṭṭha. 1.190);

“In the beginning, one should teach virtue; in the middle, one should elucidate the path; at the end, one should elucidate Nibbāna. This is the established method of a teacher.”

Sātthaṃ sabyañjananti yassa hi yāgubhattaitthipurisādivaṇṇanā nissitā desanā hoti, na so sātthaṃ deseti. Bhagavā pana tathārūpaṃ desanaṃ pahāya catusatipaṭṭhānādinissitaṃ desanaṃ deseti. Tasmā ‘‘sātthaṃ desetī’’ti vuccati. Yassa pana desanā ekabyañjanādiyuttā vā sabbaniroṭṭhabyañjanā vā sabbavissaṭṭhasabbaniggahītabyañjanā vā, tassa damiḷakirāsavarādimilakkhūnaṃ bhāsā viya byañjanapāripūriyā abhāvato abyañjanā nāma desanā hoti. Bhagavā pana –

Regarding 'with meaning, with expression': for one whose teaching relies on descriptions of gruel, rice, women, men, and so forth, he does not teach with meaning. The Blessed One, however, having abandoned such a teaching, teaches one that is based on the four foundations of mindfulness and so forth. Therefore, it is said, 'He teaches with meaning.' But for one whose teaching is endowed with a single type of consonant, or with all non-labial consonants, or with all released and all checked consonants, his teaching is called 'without expression' due to the lack of completeness in expression, like the language of the Damiḷa, Kirāta, Savara, and other barbarians. The Blessed One, however—

‘‘Sithilaṃ [Pg.108] dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahītaṃ;

Sambandhaṃ vavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo’’ti. (dī. ni. aṭṭha. 1.190) –

“Unaspirated and aspirated, long and short, heavy and light, and the nasal consonant; connected, separated, and released—these are the tenfold distinctions in the understanding of expression.”

Evaṃ vuttaṃ dasavidhaṃ byañjanaṃ amakkhetvā paripuṇṇabyañjanameva katvā dhammaṃ deseti. Tasmā ‘‘sabyañjanaṃ dhammaṃ desetī’’ti vuccati.

Without obscuring the tenfold expression thus stated, he teaches the Dhamma having made the expression complete. Therefore, it is said, 'He teaches the Dhamma with expression.'

Kevalaparipuṇṇanti ettha kevalanti sakalādhivacanaṃ. Paripuṇṇanti anūnādhikavacanaṃ. Idaṃ vuttaṃ hoti – ‘‘sakalaparipuṇṇameva deseti, ekadesanāpi aparipuṇṇā natthī’’ti. Parisuddhanti nirupakkilesaṃ. Yo hi idaṃ dhammadesanaṃ nissāya lābhaṃ vā sakkāraṃ vā labhissāmīti deseti, tassa aparisuddhā desanā hoti. Bhagavā pana lokāmisanirapekkho hitapharaṇena mettābhāvanāya muduhadayo ullumpanasabhāvasaṇṭhitena cittena deseti. Tasmā ‘‘parisuddhaṃ dhammaṃ desetī’’ti vuccati. Brahmacariyaṃ pakāsetīti ettha brahmacariyanti sikkhattayasaṅgahaṃ sakalasāsanaṃ. Tasmā brahmacariyaṃ pakāsetīti so dhammaṃ deseti ādikalyāṇaṃ…pe… parisuddhaṃ, evaṃ desento ca sikkhattayasaṅgahitaṃ sakalasāsanaṃ brahmacariyaṃ pakāsetīti evamettha attho daṭṭhabbo. Brahmacariyanti seṭṭhaṭṭhena brahmabhūtaṃ cariyaṃ. Brahmabhūtānaṃ vā buddhādīnaṃ cariyanti vuttaṃ hoti.

Regarding 'wholly complete': here, 'wholly' is a term for 'all'. 'Complete' is a term for 'not deficient, not excessive'. This is what is meant: 'He teaches only what is wholly complete; not even a single teaching is incomplete.' 'Purified' means without defilement. For if a monk teaches with the thought, 'Relying on this Dhamma teaching, I will obtain gain or honor,' his teaching is not purified. The Blessed One, however, being indifferent to worldly bait, with a soft heart through the pervasion of welfare and the development of loving-kindness, teaches with a mind established in the nature of uplifting. Therefore, it is said, 'He teaches the purified Dhamma.' Regarding 'he makes manifest the holy life': here, 'holy life' is the entire Dispensation, comprised of the threefold training. Therefore, 'he makes manifest the holy life' means: he teaches the Dhamma that is good in the beginning... and purified, and in teaching thus, he makes manifest the holy life, which is the entire Dispensation comprised of the threefold training. This is how the meaning should be understood here. 'Holy life' means the conduct that has become supreme in the sense of being the best. Or, it is said to be the conduct of those who have become supreme, such as the Buddhas and others.

Taṃ dhammanti taṃ vuttappakārasampadaṃ dhammaṃ. Suṇāti gahapati vāti kasmā paṭhamaṃ gahapatiṃ niddisatīti? Nihatamānattā ussannattā ca. Yebhuyyena hi khattiyakulato pabbajitā jātiṃ nissāya mānaṃ karonti. Brāhmaṇakulā pabbajitā mante nissāya mānaṃ karonti. Hīnajaccakulā pabbajitā attano vijātitāya patiṭṭhātuṃ na sakkonti. Gahapatidārakā pana kacchehi sedaṃ muñcantehi piṭṭhiyā loṇaṃ pupphamānāya bhūmiṃ kasitvā nihatamānadappā honti. Te pabbajitvā mānaṃ vā dappaṃ vā akatvā yathābalaṃ buddhavacanaṃ uggahetvā vipassanāya kammaṃ karontā sakkonti arahatte patiṭṭhātuṃ. Itarehi ca kulehi nikkhamitvā pabbajitā nāma na bahukā, gahapatikāva bahukā, iti nihatamānattā ussannattā ca paṭhamaṃ gahapatiṃ niddisatīti.

That Dhamma: that is, the Dhamma endowed with the qualities as described. Regarding 'He listens, a householder...': Why is the householder mentioned first? Because of their subdued pride and their prevalence. Indeed, for the most part, those who have gone forth from warrior families, relying on their birth, become proud. Those who have gone forth from brahmin families, relying on their sacred texts, become proud. Those who have gone forth from low-born families are not able to establish themselves due to their own low birth. But the sons of householders, by causing sweat to flow from their armpits and salt to bloom on their backs from tilling the land, are of subdued pride and conceit. Having gone forth, without creating pride or conceit, having learned the Buddha's word according to their ability and undertaking the practice of insight, they are able to establish themselves in Arahantship. Alternatively, those who go forth from other families are not many; only those from householder families are many. Thus, because of their subdued pride and their prevalence, the householder is mentioned first.

Aññatarasmiṃ vāti itaresaṃ vā kulānaṃ aññatarasmiṃ. Paccājātoti patijāto. Tathāgate saddhaṃ paṭilabhatīti parisuddhaṃ dhammaṃ sutvā [Pg.109] dhammassāmimhi tathāgate ‘‘sammāsambuddho vata bhagavā’’ti saddhaṃ paṭilabhati. Iti paṭisañcikkhatīti evaṃ paccavekkhati. Sambādho gharāvāsoti sacepi saṭṭhihatthe ghare yojanasatantarepi vā dve jāyampatikā vasanti, tathāpi nesaṃ sakiñcanasapalibodhaṭṭhena gharāvāso sambādhoyeva. Rajopathoti rāgarajādīnaṃ uṭṭhānaṭṭhānanti mahāaṭṭhakathāyaṃ vuttaṃ. Āgamanapathotipi vaṭṭati. Alagganaṭṭhena abbhokāso viyāti abbhokāso. Pabbajito hi kūṭāgāraratanapāsādadevavimānādīsu pihitadvāravātapānesu paṭicchannesu vasantopi neva laggati na sajjati na bajjhati. Tena vuttaṃ – ‘‘abbhokāso pabbajjā’’ti. Apica sambādho gharāvāso kusalakiriyāya okāsābhāvato. Rajopatho asaṃvutasaṅkāraṭṭhānaṃ viya rajānaṃ kilesarajānaṃ sannipātaṭṭhānato. Abbhokāso pabbajjā kusalakiriyāya yathāsukhaṃ okāsasabbhāvato.

‘In one or another’: in one or another of the other families. ‘Is born into’: is born after. ‘He gains faith in the Tathāgata’: having heard the perfectly pure Dhamma, he gains faith in the Tathāgata, the Lord of the Dhamma, thinking, ‘Indeed, the Blessed One is a Perfectly Self-Enlightened One!’ ‘Thus he reflects’: thus he considers. ‘The household life is crowded’: even if a married couple lives in a house of sixty cubits or even one hundred yojanas apart, still, for them, because it has the nature of possessions and obstructions, the household life is indeed crowded. ‘A path of dust’: it is the place of arising for the dust of passion and so on; thus it is said in the Great Commentary. It is also suitable to say it is a ‘path of coming’. ‘An open space’: because of the meaning of non-adherence, it is like an open space. Indeed, one who has gone forth, even while dwelling in gabled houses, jeweled palaces, celestial mansions, and so on, in enclosed places with closed doors and windows, is not attached, does not cling, is not bound. Therefore it is said: ‘Going forth is an open space.’ Furthermore, the household life is crowded because of the absence of opportunity for wholesome action. It is a path of dust because it is a place where the dust of defilements gathers, like an uncovered refuse heap. Going forth is an open space because of the presence of opportunity to perform wholesome action as one wishes.

Nayidaṃ sukaraṃ…pe… pabbajeyyanti ettha ayaṃ saṅkhepakathā – yadetaṃ sikkhattayabrahmacariyaṃ ekampi divasaṃ akhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ. Ekadivasampi ca kilesamalena amalinaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ, saṅkhalikhitaṃ likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ, idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekantaparipuṇṇaṃ…pe… carituṃ. Yaṃnūnāhaṃ kese ca massuñca ohāretvā kāsāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā paridahitvā agārasmā nikkhamitvā anagāriyaṃ pabbajeyyanti. Ettha ca yasmā agārassa hitaṃ kasivāṇijjādikammaṃ agāriyanti vuccati, tañca pabbajjāya natthi. Tasmā pabbajjā anagāriyāti ñātabbā, taṃ anagāriyaṃ. Pabbajeyyanti paṭipajjeyyaṃ. Appaṃ vāti sahassato heṭṭhā bhogakkhandho appo nāma hoti, sahassato paṭṭhāya mahā. Ābandhanaṭṭhena ñāti eva parivaṭṭo ñātiparivaṭṭo. So vīsatiyā heṭṭhā appo hoti, vīsatiyā paṭṭhāya mahā.

Regarding 'This is not easy... I would go forth,' here is the summary: This holy life of the threefold training, because it must be brought to the final consciousness by being practiced for even a single day without being broken, is called 'utterly complete.' And because it must be brought to the final consciousness by being practiced for even a single day without being stained by the filth of defilements, it is called 'utterly pure.' It should be practiced as something polished, like a polished conch shell, like a washed conch. This holy life is not easy for one living at home, dwelling in the midst of a household, to practice in an utterly complete way. 'What if I, having shaved off my hair and beard, and having put on the ochre robes—which are suitable for those practicing the holy life—were to go forth from the household life into homelessness?' And here, because the work beneficial to a house, such as agriculture and trade, is called 'household affairs,' and that does not exist in the life of one gone forth, therefore the life of one gone forth should be known as 'the homeless life.' That is the homeless life. 'I would go forth' means 'I would undertake.' 'Little or...': below a thousand, the mass of wealth is called 'little'; from one thousand and up, it is 'great'. In the sense of a bond, relatives themselves are a circle, a 'circle of relatives.' Below twenty, it is 'little'; from twenty and up, it is 'great'.

292. Bhikkhūnaṃ sikkhāsājīvasamāpannoti yā bhikkhūnaṃ adhisīlasaṅkhātā sikkhā, tañca, yattha cete saha jīvanti ekajīvikā sabhāgavuttino [Pg.110] honti, taṃ bhagavatā paññattasikkhāpadasaṅkhātaṃ sājīvañca tattha sikkhanabhāvena samāpannoti bhikkhūnaṃ sikkhāsājīvasamāpanno. Samāpannoti sikkhaṃ paripūrento, sājīvañca avītikkamanto hutvā tadubhayaṃ upagatoti attho. Pāṇātipātaṃ pahāyātiādīsu pāṇātipātādikathā heṭṭhā vitthāritā eva. Pahāyāti imaṃ pāṇātipātacetanāsaṅkhātaṃ dussīlyaṃ pajahitvā. Paṭivirato hotīti pahīnakālato paṭṭhāya tato dussīlyato orato viratova hoti. Nihitadaṇḍo nihitasatthoti parūpaghātatthāya daṇḍaṃ vā satthaṃ vā ādāya avattanato nikkhittadaṇḍo ceva nikkhittasattho cāti attho. Ettha ca ṭhapetvā daṇḍaṃ sabbampi avasesaṃ upakaraṇaṃ sattānaṃ vihiṃsanabhāvato satthanti veditabbaṃ. Yaṃ pana bhikkhū kattaradaṇḍaṃ vā dantakaṭṭhavāsiṃ vā pipphalakaṃ vā gahetvā vicaranti, na taṃ parūpaghātatthāya. Tasmā nihitadaṇḍo nihitasatthotveva saṅkhaṃ gacchati. Lajjīti pāpajigucchanalakkhaṇāya lajjāya samannāgato. Dayāpannoti dayaṃ mettacittataṃ āpanno. Sabbapāṇabhūtahitānukampīti sabbe pāṇabhūte hitena anukampako. Tāya dayāpannatāya sabbesaṃ pāṇabhūtānaṃ hitacittakoti attho. Viharatīti iriyati pāleti.

292. ‘Having undertaken the training and common livelihood of the bhikkhus’: He has undertaken, by way of training, the training of the bhikkhus known as the higher virtue, and also that common livelihood—prescribed by the Blessed One in the training rules—wherein they live together with a single livelihood and a common way of life. Thus he is called ‘one who has undertaken the training and common livelihood of the bhikkhus.’ ‘Having undertaken’ means: fulfilling the training and not transgressing the common livelihood, he has attained both. This is the meaning. In ‘Having abandoned the destruction of life,’ etc., the discussion of destroying life and so on has already been elaborated below. ‘Having abandoned’ means: having given up this immorality known as the intention to destroy life. ‘He refrains’ means: from the time of its abandonment, he is abstinent and has refrained from that immorality. ‘Having laid down the rod, having laid down the weapon’ means: because of not taking up a rod or a weapon for the purpose of harming others, he has laid down the rod and laid down the weapon. This is the meaning. And here, apart from the rod, all remaining implements should be understood as ‘weapons’ because they are a means of harming beings. But as for the bamboo staff, the small tooth-wood knife, or the cutting board that bhikkhus take up and go about with, that is not for the purpose of harming others. Therefore, they are reckoned as those who have ‘laid down the rod and laid down the weapon.’ ‘Conscientious’ means: endowed with conscientiousness, which has the characteristic of being disgusted by evil. ‘Compassionate’ means: he has attained compassion, a mind of loving-kindness. ‘Sympathetic for the welfare of all living beings’ means: he is sympathetic with welfare towards all living beings. Because of that compassion, he has a mind for the welfare of all living beings. This is the meaning. ‘Dwells’ means: he carries on, he maintains.

Dinnameva ādiyatīti dinnādāyī. Cittenapi dinnameva paṭikaṅkhatīti dinnapāṭikaṅkhī. Thenetīti theno. Na thenena athenena. Athenattāyeva sucibhūtena. Attanāti attabhāvena, athenaṃ sucibhūtaṃ attabhāvaṃ katvā viharatīti vuttaṃ hoti.

One who takes only what is given is a 'dinnādāyī'. One who, with the mind, desires only what is given is a 'dinnapāṭikaṅkhī'. One who steals is a 'theno'. Not by thieving, but by non-thieving. Precisely through the state of non-thieving, having become pure. 'By oneself' (attanā) means by one's own being; it is said that one dwells having made one's own being non-stealing and pure.

Abrahmacariyanti aseṭṭhacariyaṃ. Brahmaṃ seṭṭhaṃ ācāraṃ caratīti brahmacārī. Ārācārīti abrahmacariyato dūracārī. Methunāti rāgapariyuṭṭhānavasena sadisattā methunakāti laddhavohārehi paṭisevitabbato methunāti saṅkhaṃ gatā asaddhammā. Gāmadhammāti gāmavāsīnaṃ dhammā.

'Abrahmacariya' means ignoble conduct. One who practices the noble, excellent conduct is a 'brahmacārī'. 'Ārācārī' means one who conducts oneself far from unchastity. 'Methunā' refers to ignoble acts, which have come to be designated as such because they are to be indulged in by those who have received the designation 'methunaka' (sexual partners) due to their similarity arising from the instigation of lust. 'Gāmadhammā' means the practices of villagers.

Saccaṃ vadatīti saccavādī. Saccena saccaṃ sandahati ghaṭetīti saccasandho, na antarantarā musā vadatīti attho. Yo hi puriso kadāci musā vadati, kadāci saccaṃ, tassa musāvādena antaritattā saccaṃ saccena na ghaṭīyati[Pg.111]. Tasmā na so saccasandho, ayaṃ pana na tādiso, jīvitahetupi musāvādaṃ avatvā saccena saccaṃ sandahatiyevāti saccasandho. Thetoti thiro, thirakathoti attho. Eko hi puggalo haliddirāgo viya, thusarāsimhi nikhātakhāṇu viya, assapiṭṭhe ṭhapitakumbhaṇḍamiva ca na thirakatho hoti. Eko pāsāṇalekhā viya indakhilo viya ca thirakatho hoti; asinā sīse chijjantepi dve kathā na katheti; ayaṃ vuccati theto. Paccayikoti pattiyāyitabbako, saddhāyikoti attho. Ekacco hi puggalo na paccayiko hoti, ‘‘idaṃ kena vuttaṃ, asukenā’’ti vutte ‘‘mā tassa vacanaṃ saddahathā’’ti vattabbataṃ āpajjati. Eko paccayiko hoti, ‘‘idaṃ kena vuttaṃ, asukenā’’ti vutte, ‘‘yadi tena vuttaṃ, idameva pamāṇaṃ, idāni upaparikkhitabbaṃ natthi, evameva ida’’nti vattabbataṃ āpajjati, ayaṃ vuccati paccayiko. Avisaṃvādako lokassāti tāya saccavāditāya lokaṃ na visaṃvādetīti attho.

He speaks the truth, therefore he is a 'saccavādī' (truth-speaker). He joins truth with truth, therefore he is a 'saccasandho' (one who joins truth); the meaning is that he does not speak falsehood in between. For a person who sometimes speaks falsehood and sometimes speaks truth, his truth is not joined with truth because it is interrupted by falsehood. Therefore, he is not a 'saccasandho'. But this person is not like that; even for the sake of his life, he does not speak falsehood and joins truth with truth, thus he is a 'saccasandho'. 'Theto' means firm, that is, of firm speech. For one person is not of firm speech, like a turmeric-dyed cloth, like a rotten post planted in a heap of chaff, or like a gourd placed on a horse's back. Another person is of firm speech, like an inscription on rock or like a pillar of Inda; even while his head is being cut off with a sword, he does not speak two kinds of speech; this one is called 'theto'. 'Paccayiko' means trustworthy, that is, reliable. For a certain person is not trustworthy; when it is asked, 'Who said this?' and the reply is, 'So-and-so,' he becomes one of whom it is said, 'Do not believe his word.' Another person is trustworthy; when it is asked, 'Who said this?' and the reply is, 'So-and-so,' he becomes one of whom it is said, 'If it was said by him, that itself is the authority; there is nothing to be investigated now, it is just so.' This one is called 'paccayiko'. 'Avisaṃvādako lokassa' means that because of that truthfulness, he does not deceive the world.

Imesaṃ bhedāyāti yesaṃ ito sutvāti vuttānaṃ santike sutaṃ, tesaṃ bhedāya. Bhinnānaṃ vā sandhātāti dvinnampi mittānaṃ vā samānupajjhāyakādīnaṃ vā kenacideva kāraṇena bhinnānaṃ ekamekaṃ upasaṅkamitvā ‘‘tumhākaṃ īdise kule jātānaṃ evaṃ bahussutānaṃ idaṃ na yutta’’ntiādīni vatvā sandhānaṃ kattā. Anuppadātāti sandhānānuppadātā, dve jane samagge disvā, ‘‘tumhākaṃ evarūpe kule jātānaṃ evarūpehi guṇehi samannāgatānaṃ anucchavikameta’’ntiādīni vatvā daḷhīkammaṃ kattāti attho. Samaggo ārāmo assāti samaggārāmo. Yattha samaggā natthi, tattha vasitumpi na icchatīti attho. ‘‘Samaggarāmo’’tipi pāḷi, ayamevettha attho. Samaggaratoti samaggesu rato, te pahāya aññatra gantumpi na icchatīti attho. Samagge disvāpi sutvāpi nandatīti samagganandī. Samaggakaraṇiṃ vācaṃ bhāsitāti yā vācā satte samaggeyeva karoti, taṃ sāmaggiguṇaparidīpakameva vācaṃ bhāsati, na itaranti.

'For the division of these' (imesaṃ bhedāya) means: for the division of those in whose presence he has heard what was mentioned in the phrase 'having heard from here'. 'Or a reconciler of the divided' (bhinnānaṃ vā sandhātā) means: when two friends, or those with the same preceptor, and so on, have become divided for some reason, he is one who effects reconciliation by approaching each one and saying things such as, 'For you who are born in such a family and are so learned, this is not fitting'. 'One who promotes' (anuppadātā) means one who promotes reconciliation; the meaning is that, seeing two people in harmony, he makes their bond firm by saying things such as, 'For you who are born in such a family and are endowed with such virtues, this is appropriate.' 'One whose pleasure ground is harmony' (samaggārāmo) is so called because harmony is his pleasure ground. The meaning is that he does not wish even to dwell where there are no harmonious people. The reading is also 'samaggarāmo', and the meaning here is the same. 'Delighting in harmony' (samaggarato) means he is devoted to harmonious people; the meaning is that he does not wish even to go elsewhere, abandoning them. 'Rejoicing in harmony' (samagganandī) is so called because he rejoices on seeing or hearing of harmonious people. 'He speaks words that create harmony' means that he speaks only that speech which makes beings harmonious, that which illustrates the virtue of harmony, and not otherwise.

Nelāti elaṃ vuccati doso, nāssā elanti nelā, niddosāti attho. ‘‘Nelaṅgo setapacchādo’’ti ettha vuttanelaṃ viya. Kaṇṇasukhāti [Pg.112] byañjanamadhuratāya kaṇṇānaṃ sukhā, sūcivijjhanaṃ viya kaṇṇasūlaṃ na janeti. Atthamadhuratāya sakalasarīre kopaṃ ajanetvā pemaṃ janetīti pemanīyā. Hadayaṃ gacchati, apaṭihaññamānā sukhena cittaṃ pavisatīti hadayaṅgamā. Guṇaparipuṇṇatāya pure bhavāti porī, pure saṃvaddhanārī viya sukumārātipi porī, purassa esātipi porī, nagaravāsīnaṃ kathāti attho. Nagaravāsino hi yuttakathā honti, pitimattaṃ pitāti, mātimattaṃ mātāti, bhātimattaṃ bhātāti vadanti. Evarūpī kathā bahuno janassa kantā hotīti bahujanakantā. Kantabhāveneva bahuno janassa manāpā cittavuddhikarāti bahujanamanāpā.

'Nelā' means: 'elaṃ' is said to be a fault; 'na assā elaṃ' means 'it has no fault', therefore it is 'nelā'; the meaning is faultless. This is like the word 'nelaṃ' used in the phrase 'Nelaṅgo setapacchādo'. 'Pleasing to the ear' (kaṇṇasukhā) means it is pleasant to the ears due to the sweetness of its phrasing; it does not cause an earache like being pierced by a needle. 'Endearing' (pemanīyā) is so called because, due to the sweetness of its meaning, it generates affection throughout the entire body without generating anger. 'Reaching the heart' (hadayaṅgamā) is so called because it goes to the heart; being unopposed, it enters the mind with ease. 'Urbane' (porī) is so called because it is foremost (pure bhavā) due to its completeness of virtues; or it is 'porī' because it is delicate like a young woman raised in a city (pure saṃvaddhanārī); or it is 'porī' because it is the speech of the city (purassa esā); the meaning is, the speech of city-dwellers. For city-dwellers speak fittingly; they call one who is like a father, 'father'; one who is like a mother, 'mother'; and one who is like a brother, 'brother'. Such speech is 'dear to many people' (bahujanakantā) because it is dear to many. Precisely because it is dear, it is 'pleasing to many people' (bahujanamanāpā), causing the mind to expand.

Kālena vadatīti kālavādī, vattabbayuttakālaṃ sallakkhetvā vadatīti attho. Bhūtaṃ tacchaṃ sabhāvameva vadatīti bhūtavādī. Diṭṭhadhammikasamparāyikatthasannissitameva katvā vadatīti atthavādī. Navalokuttaradhammasannissitaṃ katvā vadatīti dhammavādī. Saṃvaravinayapahānavinayasannissitaṃ katvā vadatīti vinayavādī. Nidhānaṃ vuccati ṭhapanokāso, nidhānamassā atthīti nidhānavatī, hadaye nidhātabba yuttavācaṃ bhāsitāti attho. Kālenāti evarūpiṃ bhāsamānopi ca ‘‘ahaṃ nidhānavatiṃ vācaṃ bhāsissāmī’’ti na akālena bhāsati, yuttakālaṃ pana avekkhitvā bhāsatīti attho. Sāpadesanti saupamaṃ, sakāraṇanti attho. Pariyantavatinti paricchedaṃ dassetvā yathāssā paricchedo paññāyati, evaṃ bhāsatīti attho. Atthasaṃhitanti anekehipi nayehi vibhajantena pariyādātuṃ asakkuṇeyyatāya atthasampannaṃ, yaṃ vā so atthavādī atthaṃ vadati, tena atthena saṃhitattā atthasaṃhitaṃ vācaṃ bhāsati, na aññaṃ nikkhipitvā aññaṃ bhāsatīti vuttaṃ hoti.

He speaks at the proper time, thus he is a 'speaker in season' (kālavādī); the meaning is that he speaks after noting the appropriate time for what should be spoken. He speaks what is real, true, and only its intrinsic nature, thus he is a 'speaker of truth' (bhūtavādī). He speaks making it connected only with the benefit that occurs in the present and future lives, thus he is a 'speaker of benefit' (atthavādī). He speaks making it connected with the nine supramundane Dhammas, thus he is a 'speaker of Dhamma' (dhammavādī). He speaks making it connected with the discipline of restraint and the discipline of abandoning, thus he is a 'speaker of discipline' (vinayavādī). A place for depositing is called a 'repository' (nidhāna); because his speech has a reason for being deposited, it is called 'nidhānavatī'; the meaning is that he speaks words fit to be deposited in the heart. 'At the proper time' (kālena) means that even when speaking such words, thinking, 'I will speak words that have a reason for being deposited,' he does not speak out of season; rather, he speaks after considering the proper time. This is the meaning. 'With context' (sāpadesaṃ) means with an analogy, with a reason; this is the meaning. 'With a limit' (pariyantavatī) means he speaks in such a way, showing the limit, that its limit becomes apparent; this is the meaning. 'Connected with benefit' (atthasaṃhitaṃ) means endowed with meaning, due to the inability to be exhausted even when analyzing it in many ways. Or, because that speaker of benefit speaks of a certain benefit, his speech is connected with that benefit; it is said that he does not set aside one thing and speak of another.

293. Bījagāmabhūtagāmasamārambhāti mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījanti pañcavidhassa bījagāmassa ceva yassa kassaci nīlatiṇarukkhādikassa bhūtagāmassa ca samārambhā, chedanabhedanapacanādibhāvena vikopanā paṭiviratoti attho. Ekabhattikoti pātarāsabhattaṃ sāyamāsabhattanti dve bhattāni. Tesu pātarāsabhattaṃ antomajjhanhikena paricchinnaṃ, itaraṃ majjhanhikato uddhaṃ antoaruṇena. Tasmā antomajjhanhike dasakkhattuṃ bhuñjamānopi [Pg.113] ekabhattikova hoti, taṃ sandhāya vuttaṃ ‘‘ekabhattiko’’ti. Rattiyā bhojanaṃ ratti, tato uparatoti rattūparato. Atikkante majjhanhike yāva sūriyatthaṃgamanā bhojanaṃ vikālabhojanaṃ nāma. Tato viratattā virato vikālabhojanā. Sāsanassa ananulomattā visūkaṃ paṭāṇībhūtaṃ dassananti visūkadassanaṃ. Attanā naccananaccāpanādivasena naccā ca gītā ca vāditā ca, antamaso mayūranaccanādivasenāpi pavattānaṃ naccādīnaṃ visūkabhūtā dassanā cāti naccagītavāditavisūkadassanā. Naccādīni hi attanā payojetuṃ vā parehi payojāpetuṃ vā payuttāni passituṃ vā neva bhikkhūnaṃ na bhikkhunīnaṃ vaṭṭanti. Mālādīsu mālāti yaṃkiñci pupphaṃ. Gandhanti yaṃkiñci gandhajātaṃ. Vilepananti chavirāgakaraṇaṃ. Tattha piḷandhanto dhāreti nāma. Ūnaṭṭhānaṃ pūrento maṇḍeti nāma. Gandhavasena chavirāgavasena ca sādiyanto vibhūseti nāma. Ṭhānaṃ vuccati kāraṇaṃ. Tasmā yāya dussīlyacetanāya tāni mālādhāraṇādīni mahājano karoti, tato paṭiviratoti attho.

293. Abstaining from the destruction of seed-groups and plant-groups (bījagāmabhūtagāmasamārambhā) means refraining from the destruction of the five kinds of seed-groups—root-seed, stem-seed, joint-seed, bud-seed, and seed-seed—and of any plant-group such as green grass, trees, etc., by way of cutting, breaking, cooking, and so on; this is the meaning of refraining from destruction. 'One who eats a single meal' (ekabhattiko) means: there are two meals, the morning meal and the evening meal. Among them, the morning meal is limited by the forenoon; the other is from midday onwards until dawn. Therefore, even if one eats ten times within the forenoon, one is still an ekabhattiko. With reference to this, it is said 'ekabhattiko'. Eating at night is 'ratti'; one who refrains from that is 'rattūparato' (one who refrains from eating at night). Eating after midday has passed until sunset is called 'vikālabhojana' (eating at the wrong time). Because of abstaining from that, he is one who refrains from eating at the wrong time. 'Seeing shows' (visūkadassanaṃ) means seeing that which has become like a thorn or stake because it is not in accordance with the Teaching. 'Dancing, singing, music, and seeing shows' (naccagītavāditavisūkadassanā) comprises dancing, singing, and music by way of dancing oneself, causing others to dance, etc., and seeing shows that have become like a thorn or stake, which have arisen even by way of a peacock's dance, etc. Indeed, for monks and nuns, it is not suitable to engage in dancing and so on themselves, to cause others to engage in them, or to see them when they are engaged in. In 'garlands', etc., 'garland' (mālā) is any flower. 'Scent' (gandha) is any kind of perfume. 'Unguent' (vilepana) is that which colors the skin. Therein, one who wears them is said 'to wear' (dhāreti). One who fills a deficient place is said 'to adorn' (maṇḍeti). One who takes pleasure by means of scent and by means of coloring the skin is said 'to beautify' (vibhūseti). A reason is called a 'standing-place' (ṭhāna). Therefore, the meaning is: he refrains from that immoral volition with which the great populace does those things, such as wearing garlands.

Uccāsayanaṃ vuccati pamāṇātikkantaṃ. Mahāsayanaṃ akappiyattharaṇaṃ. Tato paṭiviratoti attho. Jātarūpanti suvaṇṇaṃ. Rajatanti kahāpaṇo lohamāsako jatumāsako dārumāsakoti ye vohāraṃ gacchanti, tassa ubhayassapi paṭiggahaṇā paṭivirato, neva naṃ uggaṇhāti, na uggaṇhāpeti, na upanikkhittaṃ sādiyatīti attho. Āmakadhaññapaṭiggahaṇāti sālivīhiyavagodhūmakaṅguvarakakudrūsakasaṅkhātassa sattavidhassāpi āmakadhaññassa paṭiggahaṇā. Na kevalañca etesaṃ paṭiggahaṇameva, āmasanampi bhikkhūnaṃ na vaṭṭatiyeva. Āmakamaṃsapaṭiggahaṇāti ettha aññatra odissa anuññātā āmakamaṃsamacchānaṃ paṭiggahaṇameva bhikkhūnaṃ na vaṭṭati, no āmasanaṃ.

A high seat is said to be that which exceeds the standard measure. A great seat is an unallowable spread. The meaning is: he refrains from that. Jātarūpa is gold. Rajata is a kahāpaṇa, a copper māsaka, a lac māsaka, a wooden māsaka—whatever is used in trade. He refrains from accepting both of these; the meaning is: he neither accepts it himself, nor has it accepted by another, nor delights in it when placed nearby. Refraining from accepting raw grain means from accepting the seven kinds of raw grain, namely: sāli, vīhi, yava, godhūma, kaṅgu, varaka, and kudrūsaka. And it is not only the acceptance of these that he refrains from; even touching them is not suitable for monks. Herein, regarding the acceptance of raw meat: except for what is allowed for a specific purpose, it is only the acceptance of raw meat and fish that is not allowable for monks, not the touching of it.

Itthikumārikapaṭiggahaṇāti ettha itthīti purisantaragatā, itarā kumārikā nāma. Tāsaṃ paṭiggahaṇampi āmasanampi akappiyameva. Dāsidāsapaṭiggahaṇāti ettha dāsidāsavaseneva tesaṃ paṭiggahaṇaṃ na vaṭṭati, ‘‘kappiyakārakaṃ dammi, ārāmikaṃ dammī’’ti evaṃ vutte pana vaṭṭati. Ajeḷakādīsu khettavatthupariyosānesu [Pg.114] kappiyākappiyanayo vinayavasena upaparikkhitabbo. Tattha khettaṃ nāma yasmiṃ pubbaṇṇaṃ ruhati. Vatthu nāma yasmiṃ aparaṇṇaṃ ruhati. Yattha vā ubhayampi ruhati, taṃ khettaṃ. Tadatthāya akatabhūmibhāgo vatthu. Khettavatthusīsena cettha vāpitaḷākādīnipi saṅgahitāneva. Dūteyyaṃ vuccati dūtakammaṃ, gihīnaṃ paṇṇaṃ vā sāsanaṃ vā gahetvā tattha tattha gamanaṃ. Pahiṇagamanaṃ vuccati gharā gharaṃ pesitassa khuddakagamanaṃ. Anuyogo nāma tadubhayakaraṇaṃ, tasmā dūteyyapahiṇagamanānaṃ anuyogāti evamettha attho veditabbo.

Herein, regarding the acceptance of women and girls, an itthī (woman) is one who has gone to a man; the other is called a kumārikā (girl). Both accepting and touching them is indeed improper. Herein, regarding the acceptance of male and female slaves, it is not allowable to accept them as male and female slaves; but when it is said, 'I give a kappiyakāraka (one who makes things allowable),' or 'I give a temple attendant,' it is allowable. Regarding goats, sheep, and so on, up to fields and land, the method of what is allowable and unallowable should be investigated according to the Vinaya. Therein, a khetta (field) is where early-season grain grows. A vatthu (plot of land) is where late-season grain grows. Or, where both grow is a khetta. An uncultivated portion of land for that purpose is a vatthu. And here, under the heading of fields and land, reservoirs, tanks, and so on are also included. The work of a messenger is called dūteyya (messenger duty): taking a gift or a message from householders and going here and there. The minor going of one who is sent from house to house is called pahiṇagamana (going on errands). Anuyoga is the doing of both. Therefore, the meaning here should be understood as the repeated practice of messenger duties and going on errands.

Kayavikkayāti kayā ca vikkayā ca. Tulākūṭādīsu kūṭanti vañcanaṃ. Tattha tulākūṭaṃ tāva rūpakūṭaṃ aṅgakūṭaṃ gahaṇakūṭaṃ paṭicchannakūṭanti catubbidhaṃ hoti. Tattha rūpakūṭaṃ nāma dve tulā sarūpā katvā gaṇhanto mahatiyā gaṇhāti, dadanto khuddikāya deti. Aṅgakūṭaṃ nāma gaṇhanto pacchābhāge hatthena tulaṃ akkamati, dadanto pubbabhāge. Gahaṇakūṭaṃ nāma gaṇhanto mūle rajjuṃ gaṇhāti, dadanto agge. Paṭicchannakūṭaṃ nāma tulaṃ susiraṃ katvā anto ayacuṇṇaṃ pakkhipitvā gaṇhanto taṃ pacchābhāge karoti, dadanto aggabhāge. Kaṃso vuccati suvaṇṇapāti, tāya vañcanaṃ kaṃsakūṭaṃ. Kathaṃ? Ekaṃ suvaṇṇapātiṃ katvā aññā dve tisso lohapātiyo suvaṇṇavaṇṇā karoti, tato janapadaṃ gantvā kiñcideva addhakulaṃ pavisitvā, ‘‘suvaṇṇabhājanāni kiṇathā’’ti vatvā agghe pucchite samagghataraṃ dātukāmā honti. Tato tehi ‘‘kathaṃ imesaṃ suvaṇṇabhāvo jānitabbo’’ti vutte – ‘‘vīmaṃsitvā gaṇhathā’’ti suvaṇṇapātiṃ pāsāṇe ghaṃsitvā sabbā pātiyo datvā gacchati.

Buying and selling means both buying and selling. Regarding false scales and so on, 'kūṭa' means deceit. Of these, deceit with scales is of four kinds: deceit by appearance, deceit by parts, deceit by handling, and deceit by concealment. Deceit by appearance is making two scales of similar appearance, then taking with the larger one and giving with the smaller one. Deceit by parts is, when taking, pressing down the scale beam with the hand on the back part, and when giving, on the front part. Deceit by handling is, when taking, holding the cord at the base, and when giving, at the tip. Deceit by concealment is making the scale beam hollow, placing iron powder inside, and when taking, causing it to be on the back part, and when giving, on the front part. A golden bowl is called a 'kaṃsa', and deceit with it is 'kaṃsakūṭa'. How? One makes a golden bowl and two or three other bronze bowls colored like gold. Then, going to a region and entering some wealthy household, one says, “Buy these golden vessels.” When asked the price, they are willing to give them for a very fair price. Then, when they are asked, “How is the goldenness of these to be known?” they say, “Examine and take them,” rub the golden bowl on a touchstone, give all the bowls, and depart.

Mānakūṭaṃ nāma hadayabhedasikhābhedarajjubhedavasena tividhaṃ hoti. Tattha hadayabhedo sappitelādiminanakāle labbhati. Tāni hi gaṇhanto heṭṭhā chiddena mānena, ‘‘saṇikaṃ āsiñcā’’ti vatvā antobhājane bahuṃ paggharāpetvā gaṇhāti; dadanto chiddaṃ pidhāya sīghaṃ pūretvā deti. Sikhābhedo tilataṇḍulādiminanakāle labbhati. Tāni hi gaṇhanto saṇikaṃ sikhaṃ ussāpetvā gaṇhāti, dadanto vegena pūretvā sikhaṃ chindanto deti. Rajjubhedo khettavatthuminanakāle labbhati. Lañjaṃ alabhantā hi khettaṃ amahantampi mahantaṃ katvā minanti.

Deceit in measurement is threefold: by way of deceit through a hole in the measure, deceit by the peak, and deceit by the rope. Therein, deceit through a hole in the measure is found when measuring ghee, oil, and the like. For when taking them, using a measure with a hole at the bottom, one says, “Pour slowly,” and lets much flow out into one's own container before taking it; when giving, one covers the hole, fills it quickly, and gives. Deceit by the peak is found when measuring sesame, rice, and the like. For when taking them, one slowly raises the peak and takes it; when giving, one fills it quickly, cutting off the peak as one gives. Deceit by the rope is found when measuring fields and land. For when not receiving a bribe, they measure a field that is not large, making it seem large.

Ukkoṭanādīsu [Pg.115] ukkoṭananti sāmike assāmike kātuṃ lañjaggahaṇaṃ. Vañcananti tehi tehi upāyehi paresaṃ vañcanaṃ. Tatridamekaṃ vatthu – eko kira luddako migañca migapotakañca gahetvā āgacchati. Tameko dhutto, ‘‘kiṃ, bho, migo agghati, kiṃ migapotako’’ti āha. ‘‘Migo dve kahāpaṇe migapotako eka’’nti ca vutte kahāpaṇaṃ datvā migapotakaṃ gahetvā thokaṃ gantvā nivatto, ‘‘na me, bho, migapotakena attho, migaṃ me dehī’’ti āha. Tena hi ‘‘dve kahāpaṇe dehī’’ti. So āha – ‘‘nanu te, bho, mayā paṭhamaṃ eko kahāpaṇo dinno’’ti. Āma dinnoti. ‘‘Imampi migapotakaṃ gaṇha, evaṃ so ca kahāpaṇo ayañca kahāpaṇagghanako migapotakoti dve kahāpaṇā bhavissantī’’ti. So kāraṇaṃ vadatīti sallakkhetvā migapotakaṃ gahetvā migaṃ adāsīti.

Regarding extortion and so on, extortion is taking a bribe to make an owner a non-owner, or a non-owner an owner. Deception is deceiving others by various means. Here is one such story: A certain hunter, having caught a deer and a fawn, was coming along. A certain rogue asked him, 'Sir, what is the deer worth, and what is the fawn worth?' When it was said, 'The deer is worth two kahāpaṇas, and the fawn one,' the rogue gave a kahāpaṇa, took the fawn, went a short distance, and then returned, saying, 'Sir, I have no use for the fawn; give me the deer.' The hunter said, 'In that case, give two kahāpaṇas.' The rogue replied, 'Sir, did I not first give you one kahāpaṇa?' 'Yes, you did,' said the hunter. 'Then take this fawn as well,' said the rogue. 'Thus, that kahāpaṇa and this fawn, which is worth one kahāpaṇa, will become two kahāpaṇas.' The hunter, thinking, 'He speaks with reason,' took the fawn and gave him the deer.

Nikatīti yogavasena vā māyāvasena vā apāmaṅgaṃ pāmaṅganti, amaṇiṃ maṇinti, asuvaṇṇaṃ suvaṇṇanti katvā paṭirūpakena vañcanaṃ. Sāciyogoti kuṭilayogo, etesaṃyeva ukkoṭanādīnametaṃ nāmaṃ, tasmā ukkoṭanasāciyogo vañcanasāciyogo nikatisāciyogoti evamettha attho daṭṭhabbo. Keci aññaṃ dassetvā aññassa parivattanaṃ sāciyogoti vadanti. Taṃ pana vañcaneneva saṅgahitaṃ. Chedanādīsu chedananti hatthacchedanādi. Vadhoti māraṇaṃ. Bandhoti rajjubandhanādīhi bandhanaṃ. Viparāmosoti himaviparāmoso gumbaviparāmosoti duvidho. Yaṃ himapātasamaye himena paṭicchannā hutvā maggapaṭipannaṃ janaṃ musanti, ayaṃ himaviparāmoso. Yaṃ gumbādīhi paṭicchannā musanti, ayaṃ gumbaviparāmoso. Ālopo vuccati gāmanigamādīnaṃ vilopakaraṇaṃ. Sahasākāroti sāhasikakiriyā, gehaṃ pavisitvā manussānaṃ ure satthaṃ ṭhapetvā icchitabhaṇḍaggahaṇaṃ. Evametasmā chedana…pe… sahasākārā paṭivirato hoti.

Fraud (nikati) is deception by means of contrivance or illusion, making what is not a proper head-ornament into a proper head-ornament, what is not a gem into a gem, what is not gold into gold, by means of an imitation. Crooked practice (sāciyoga) is a crooked application; this is a name for these very things, such as extortion. Therefore, the meaning here should be understood as: extortion as a crooked practice, deception as a crooked practice, and fraud as a crooked practice. Some say that crooked practice is showing one thing and exchanging it for another. But that is included within deception itself. Among 'cutting' and so forth, 'cutting' (chedana) means cutting off hands and the like. 'Slaying' (vadha) means killing. 'Binding' (bandha) means binding with ropes and so forth. Robbery (viparāmosa) is of two kinds: robbery by snow and robbery by bushes. When, at the time of snowfall, robbers, concealed by the snow, plunder people traveling on the road, this is robbery by snow. When, concealed by bushes and so forth, they plunder, this is robbery by bushes. Plundering (ālopa) is said to be the sacking of villages, towns, and so forth. Violent action (sahasākāra) is a violent act: entering a house, placing a weapon on people's chests, and taking desired goods. Thus, one abstains from cutting... and so forth... up to violent action.

294. So santuṭṭho hotīti svāyaṃ bhikkhu heṭṭhā vuttena catūsu paccayesu dvādasavidhena itarītarapaccayasantosena samannāgato hoti. Iminā pana dvādasavidhena itarītarapaccayasantosena samannāgatassa bhikkhuno aṭṭha parikkhārā vaṭṭanti tīṇi cīvarāni patto dantakaṭṭhacchedanavāsi ekā sūci kāyabandhanaṃ parissāvananti. Vuttampi cetaṃ –

294. He is content: This monk is endowed with the twelvefold contentment with whatever requisites in regard to the four requisites, as stated below. For a monk endowed with this twelvefold contentment with whatever requisites, eight requisites are allowable: the three robes, the bowl, an adze for cutting tooth-wood, a single needle, a girdle, and a water strainer. And this has been said:

‘‘Ticīvarañca [Pg.116] patto ca, vāsi sūci ca bandhanaṃ;

Parissāvanena aṭṭhete, yuttayogassa bhikkhuno’’ti.

'The three robes and the bowl, the adze, needle, and girdle; with the water strainer, these eight are for the monk devoted to the practice.'

Te sabbepi kāyaparihārikāpi honti kucchiparihārikāpi. Kathaṃ? Ticīvaraṃ tāva nivāsetvā pārupitvā ca vicaraṇakāle kāyaṃ pariharati posetīti kāyaparihārikaṃ hoti, cīvarakaṇṇena udakaṃ parissāvetvā pivanakāle khāditabbaphalāphalaggahaṇakāle ca kucchiṃ pariharati posetīti kucchiparihārikaṃ hoti. Pattopi tena udakaṃ uddharitvā nahānakāle kuṭiparibhaṇḍakaraṇakāle ca kāyaparihāriko hoti, āhāraṃ gahetvā bhuñjanakāle kucchiparihāriko hoti. Vāsipi tāya dantakaṭṭhacchedanakāle mañcapīṭhānaṃ aṅgapādacīvarakuṭidaṇḍakasajjanakāle ca kāyaparihārikā hoti, ucchucchedananāḷikerāditacchanakāle kucchiparihārikā. Sūcipi cīvarasibbanakāle kāyaparihārikā hoti, pūvaṃ vā phalaṃ vā vijjhitvā khādanakāle kucchiparihārikā. Kāyabandhanaṃ bandhitvā vicaraṇakāle kāyaparihārikaṃ, ucchuādīni bandhitvā gahaṇakāle kucchiparihārikaṃ. Parissāvanaṃ tena udakaṃ parissāvetvā nahānakāle, senāsanaparibhaṇḍakaraṇakāle ca kāyaparihārikaṃ, pānīyaparissāvanakāle teneva tilataṇḍulaputhukādīni gahetvā khādanakāle ca kucchiparihārikaṃ. Ayaṃ tāva aṭṭhaparikkhārikassa parikkhāramattā.

All of these are for the maintenance of the body and for the maintenance of the stomach. How? Firstly, when walking about, having worn and draped the three robes, one maintains and nourishes the body; thus, it is for the maintenance of the body. When filtering water with the corner of the robe for drinking, and when taking edible fruits, both small and large, one maintains and nourishes the stomach; thus, it is for the maintenance of the stomach. The bowl, too, when drawing water with it for bathing or when doing maintenance on the hut, such as plastering, is for the maintenance of the body; when receiving food and eating, it is for the maintenance of the stomach. The adze, too, when cutting tooth-sticks with it, or when preparing the limbs and legs of beds and chairs, and poles for robes and huts, is for the maintenance of the body; when cutting sugarcane, coconuts, and so forth, it is for the maintenance of the stomach. The needle, too, when sewing robes, is for the maintenance of the body; when piercing a cake or a fruit and eating it, it is for the maintenance of the stomach. The waistband, when tied while walking about, is for the maintenance of the body; when binding sugarcane and so forth and taking them, it is for the maintenance of the stomach. The water strainer, when filtering water with it for bathing or when doing maintenance on the lodging, such as plastering, is for the maintenance of the body; when straining drinking water, or when taking sesame, rice, roasted rice flakes, and so forth with it and eating them, it is for the maintenance of the stomach. This, firstly, is the extent of the requisites for one with eight requisites.

Navaparikkhārikassa pana seyyaṃ pavisantassa tatraṭṭhakapaccattharaṇaṃ vā kuñcikā vā vaṭṭati. Dasaparikkhārikassa nisīdanaṃ vā cammakhaṇḍaṃ vā vaṭṭati. Ekādasaparikkhārikassa kattarayaṭṭhi vā telanāḷikā vā vaṭṭati. Dvādasaparikkhārikassa chattaṃ vā upāhanā vā vaṭṭati. Etesu ca aṭṭhaparikkhārikova santuṭṭho, itare asantuṭṭhā, mahicchā mahābhārāti na vattabbā. Etepi hi appicchāva santuṭṭhāva subharāva sallahukavuttinova. Bhagavā pana nayimaṃ suttaṃ tesaṃ vasena kathesi, aṭṭhaparikkhārikassa vasena kathesi. So hi khuddakavāsiñca sūciñca parissāvane pakkhipitvā pattassa anto ṭhapetvā pattaṃ aṃsakūṭe laggetvā ticīvaraṃ kāyapaṭibaddhaṃ katvā yenicchakaṃ sukhaṃ pakkamati. Paṭinivattetvā gahetabbaṃ nāmassa na hoti, iti [Pg.117] imassa bhikkhuno sallahukavuttitaṃ dassento bhagavā, santuṭṭho hoti kāyaparihārikena cīvarenātiādimāha.

Now, for one with nine requisites, when entering a lodging, a ground-covering spread out there or a key is allowable. For one with ten requisites, a sitting-cloth or a piece of hide is allowable. For one with eleven requisites, a staff or an oil tube is allowable. For one with twelve requisites, a parasol or sandals are allowable. And among these, it should not be said that only the one with eight requisites is content, while the others are discontented, of great desire, and of great burden. For these, too, are of few desires, content, and easy to support. The Blessed One, however, did not teach this discourse with reference to them; he taught it with reference to the one with eight requisites. For he, having placed the small adze and the needle in the water strainer, and having placed that inside his bowl, having slung the bowl over his shoulder, and having made the three robes part of his person, departs with ease wherever he wishes. There is nothing of his that needs to be retrieved by turning back. Thus, showing the light livelihood of this monk, the Blessed One said, 'He is content with the robe for maintaining the body,' and so on.

Tattha kāyaparihārikenāti kāyapariharaṇamattakena. Kucchiparihārikenāti kucchipariharaṇamattakena. Samādāyeva pakkamatīti taṃ aṭṭhaparikkhāramattakaṃ sabbaṃ gahetvā kāyapaṭibaddhaṃ katvāva gacchati, ‘‘mama vihāro pariveṇaṃ upaṭṭhāko’’tissa saṅgo vā baddho vā na hoti, so jiyā mutto saro viya, yūthā apakkanto mattahatthī viya icchiticchitaṃ senāsanaṃ vanasaṇḍaṃ rukkhamūlaṃ vanapabbhāraṃ paribhuñjanto ekova tiṭṭhati, ekova nisīdati, sabbiriyāpathesu ekova adutiyo.

Therein, `kāyaparihārikena` means: merely for the maintenance of the body. `Kucchiparihārikena` means: merely for the maintenance of the stomach. `Samādāyeva pakkamati` (he departs having taken them up) means: having taken all those eight requisites and made them part of his person, he goes. For him there is no clinging or bond, thinking, 'I have a monastery, I have a monastic compound, I have attendants.' Like an arrow released from a bowstring, like a musth elephant that has departed from the herd, he makes use of whatever lodging he wishes—a forest grove, the foot of a tree, a mountain slope in the forest—and stands alone, sits alone; in all postures he is alone, without a companion.

‘‘Cātuddiso appaṭigho ca hoti,Santussamāno itarītarena;

Parissayānaṃ sahitā achambhī,Eko care khaggavisāṇakappo’’ti. (su. ni. 42);

“Unobstructed in the four directions, and content with whatever comes his way; enduring dangers, unafraid, one should wander alone, like the horn of a rhinoceros.”

Evaṃ vaṇṇitaṃ khaggavisāṇakappataṃ āpajjati.

He attains the state of being like the horn of a rhinoceros, which was praised thus.

Idāni tamatthaṃ upamāya sādhento seyyathāpītiādimāha. Tattha pakkhī sakuṇoti pakkhayutto sakuṇo. Ḍetīti uppatati. Ayaṃ panettha saṅkhepattho – sakuṇā nāma ‘‘asukasmiṃ padese rukkho paripakkaphalo’’ti ñatvā nānādisāhi āgantvā nakhapakkhatuṇḍādīhi tassa phalāni vijjhantā vidhunantā khādanti. ‘‘Idaṃ ajjatanāya idaṃ svātanāya bhavissatī’’ti nesaṃ na hoti. Phale pana khīṇe neva rukkhassa ārakkhaṃ ṭhapenti, na tattha pattaṃ vā nakhaṃ vā tuṇḍaṃ vā ṭhapenti, atha kho tasmiṃ rukkhe anapekkho hutvā yo yaṃ disābhāgaṃ icchati, so tena sapattabhārova – uppatitvā gacchati. Evameva ayaṃ bhikkhu nissaṅgo nirapekkhoyeva pakkamati. Tena vuttaṃ ‘‘samādāyeva pakkamatī’’ti. Ariyenāti niddosena. Ajjhattanti sake attabhāve. Anavajjasukhanti niddosasukhaṃ.

Now, wishing to establish that meaning by means of a simile, the Blessed One said, beginning with `seyyathāpi`. Therein, `pakkhī sakuṇo` means a bird endowed with wings. `Ḍeti` means it flies up. This is the concise meaning here: Birds, knowing, 'In such and such a place there is a tree with ripe fruit,' come from various directions and, piercing and shaking them with their claws, wings, and beaks, eat its fruits. It does not occur to them, 'This is for today, this will be for tomorrow.' When the fruit is exhausted, they do not post a guard over the tree, nor do they leave a feather, a claw, or a beak there. Rather, being unconcerned with that tree, whichever direction a bird wishes to go, it flies up and goes in that direction with only its wings as its burden. In the very same way, this monk departs unattached and unconcerned. Therefore it is said, 'He departs taking them up completely.' `Ariyena` means: by the faultless. `Ajjhattaṃ` means: in one's own being. `Anavajjasukhaṃ` means: blameless happiness.

295. So cakkhunā rūpaṃ disvāti so iminā ariyena sīlakkhandhena samannāgato bhikkhu cakkhuviññāṇena rūpaṃ passitvāti attho. Sesapadesu yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge vuttaṃ. Abyāsekasukhanti kilesehi [Pg.118] anavasittasukhaṃ, avikiṇṇasukhantipi vuttaṃ. Indriyasaṃvarasukhañhi diṭṭhādīsu diṭṭhamattādivasena pavattatāya avikiṇṇaṃ hoti. So abhikkante paṭikkanteti so manacchaṭṭhānaṃ indriyānaṃ saṃvarena samannāgato bhikkhu imesu abhikkantapaṭikkantādīsu sattasu ṭhānesu satisampajaññavasena sampajānakārī hoti. Tattha yaṃ vattabbaṃ siyā, taṃ satipaṭṭhāne vuttameva.

295. `So cakkhunā rūpaṃ disvā` (He, having seen a form with the eye) means: that monk, endowed with this noble aggregate of virtue, sees a form with eye-consciousness. Whatever should be said regarding the remaining phrases has all been stated in the Visuddhimagga. `Abyāsekasukhaṃ` (unadulterated happiness) means: happiness not drenched by the defilements; it is also said to be `avikiṇṇasukhaṃ` (unscattered happiness). For the happiness of sense-faculty restraint is unscattered because it proceeds by way of merely seeing, and so on, in regard to sights and other sense objects. `So abhikkante paṭikkante` (He, in going forward and returning...) means: that monk, endowed with restraint of the six sense faculties with the mind as the sixth, acts with clear comprehension in these seven instances—going forward, returning, and so on—by means of mindfulness and clear comprehension. Whatever should be said there has already been stated in the Satipaṭṭhāna Sutta.

296. So iminā cātiādinā kiṃ dasseti? Araññavāsassa paccayasampattiṃ dasseti. Yassa hi ime cattāro paccayā natthi, tassa araññavāso na ijjhati, tiracchānagatehi vā vanacarakehi vā saddhiṃ vattabbataṃ āpajjati, araññe adhivatthā devatā, ‘‘kiṃ evarūpassa pāpabhikkhuno araññavāsenā’’ti bheravasaddaṃ sāventi, hatthehi sīsaṃ paharitvā palāyanākāraṃ karonti. ‘‘Asuko bhikkhu araññaṃ pavisitvā idañcidañca pāpakammaṃ akāsī’’ti ayaso pattharati. Yassa panete cattāro paccayā atthi, tassa araññavāso ijjhati, so hi attano sīlaṃ paccavekkhanto kiñci kāḷakaṃ vā tilakaṃ vā apassanto pītiṃ uppādetvā taṃ khayato vayato sammasanto ariyabhūmiṃ okkamati, araññe adhivatthā devatā attamanā vaṇṇaṃ bhāsanti, itissa udake pakkhittatelabindu viya yaso vitthāriko hoti.

296. What is shown by this passage beginning with 'iminā ca'? It shows the fulfillment of the requisites for forest-dwelling. Truly, for a monk who lacks these four requisites, forest-dwelling does not succeed; he comes to the state of having to live together with animals or forest hunters. The deities dwelling in the forest proclaim a terrifying sound, saying, 'What benefit is there in forest-dwelling for such an evil monk?' Striking their heads with their hands, they make a gesture of fleeing. An ill repute spreads: 'Such-and-such a monk entered the forest and committed this and that evil deed.' But for one who possesses these four requisites, forest-dwelling succeeds. Indeed, while reflecting on his own virtue and seeing no black mark or blemish, he generates rapture. By contemplating it in terms of its perishing and vanishing, he enters upon the noble plane. The deities dwelling in the forest, being pleased, speak of his virtues, and thus his fame becomes widespread like a drop of oil cast upon water.

Tattha vivittanti suññaṃ appasaddaṃ, appanigghosanti attho. Etadeva hi sandhāya vibhaṅge, ‘‘vivittanti santike cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi, tena taṃ vivitta’’nti (vibha. 526) vuttaṃ. Seti ceva āsati ca etthāti senāsanaṃ, mañcapīṭhādīnametaṃ adhivacanaṃ. Tenāha – ‘‘senāsananti mañcopi senāsanaṃ, pīṭhampi bhisipi bimbohanampi, vihāropi aḍḍhayogopi, pāsādopi, hammiyampi, guhāpi, aṭṭopi, māḷopi, leṇampi, veḷugumbopi, rukkhamūlampi, maṇḍapopi senāsanaṃ, yattha vā pana bhikkhū paṭikkamanti, sabbametaṃ senāsana’’nti. Apica ‘‘vihāro aḍḍhayogo pāsādo hammiyaṃ guhā’’ti idaṃ vihārasenāsanaṃ nāma. ‘‘Mañco pīṭhaṃ, bhisi bimbohana’’nti idaṃ mañcapīṭhasenāsanaṃ nāma. ‘‘Cimilikā, cammakhaṇḍo, tiṇasanthāro, paṇṇasanthāro’’ti idaṃ santhatasenāsanaṃ nāma. ‘‘Yattha [Pg.119] vā pana bhikkhū paṭikkamantī’’ti idaṃ okāsasenāsanaṃ nāmāti evaṃ catubbidhaṃ senāsanaṃ hoti, taṃ sabbampi senāsanaggahaṇena gahitameva. Imassa pana sakuṇasadisassa cātuddisassa bhikkhuno anucchavikaṃ dassento araññaṃ rukkhamūlantiādimāha.

Therein, 'secluded' means empty, with little sound and little clamor; this is the meaning. Indeed, with reference to this, it is said in the Vibhaṅga: 'Even if a lodging is nearby, if it is not crowded with householders and monastics, then it is called secluded.' One both lies down and sits herein, thus it is a 'lodging' (senāsana); this is a designation for couches, chairs, and so on. Therefore, he said: 'As for a lodging, a couch is a lodging, as is a chair, a mattress, a bolster, a monastery, a half-gabled building, a long-storied building, an upper-storied building, a cave, a watchtower, a pavilion, a rock-shelter, a bamboo grove, the root of a tree, or a hall; or wherever monks reside—all this is a lodging.' Furthermore: 'A monastery, a half-gabled building, a long-storied building, an upper-storied building, and a cave'—this is called a monastery-lodging. 'A couch, a chair, a mattress, and a bolster'—this is called a couch-and-chair-lodging. 'A felt rug, a piece of hide, a grass spread, and a leaf spread'—this is called a spread-lodging. 'Or wherever monks reside'—this is called an open-space-lodging. Thus, a lodging is of four kinds, and all are included by the term 'lodging'. Now, to show what is suitable for this monk who is like a bird and free to go in the four directions, he spoke the words beginning with 'the forest, the root of a tree'.

Tattha araññanti ‘‘nikkhamitvā bahi indakhīlā, sabbametaṃ arañña’’nti idaṃ bhikkhunīnaṃ vasena āgataṃ araññaṃ. ‘‘Āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pārā. 654) idaṃ pana imassa bhikkhuno anurūpaṃ, tassa lakkhaṇaṃ visuddhimagge dhutaṅganiddese vuttaṃ. Rukkhamūlanti yaṃkiñci sandacchāyaṃ vivittaṃ rakkhamūlaṃ. Pabbatanti selaṃ. Tattha hi udakasoṇḍīsu udakakiccaṃ katvā sītāya rukkhacchāyāya nisinnassa nānādisāsu khāyamānāsu sītena vātena vījiyamānassa cittaṃ ekaggaṃ hoti. Kandaranti kaṃ vuccati udakaṃ, tena dāritaṃ, udakena bhinnaṃ pabbatappadesaṃ, yaṃ nadītumbantipi nadīkuñjantipi vadanti. Tattha hi rajatapaṭṭasadisā vālikā honti, matthake maṇivitānaṃ viya vanagahanaṃ, maṇikkhandhasadisaṃ udakaṃ sandati. Evarūpaṃ kandaraṃ oruyha pānīyaṃ pivitvā gattāni sītāni katvā vālikaṃ ussāpetvā paṃsukūlacīvaraṃ paññāpetvā nisinnassa samaṇadhammaṃ karoto cittaṃ ekaggaṃ hoti. Giriguhanti dvinnaṃ pabbatānaṃ antarā, ekasmiṃyeva vā umaṅgasadisaṃ mahāvivaraṃ. Susānalakkhaṇaṃ visuddhimagge vuttaṃ. Vanapatthanti atikkamitvā manussānaṃ upacāraṭṭhānaṃ, yattha na kasanti na vapanti. Tenevāha – ‘‘vanapatthanti dūrānametaṃ senāsanānaṃ adhivacana’’ntiādi (vibha. 531). Abbhokāsanti acchannaṃ, ākaṅkhamāno panettha cīvarakuṭiṃ katvā vasati. Palālapuñjanti palālarāsiṃ. Mahāpalālapuñjato hi palālaṃ nikkaḍḍhitvā pabbhāraleṇasadise ālaye karonti, gacchagumbādīnampi upari palālaṃ pakkhipitvā heṭṭhā nisinnā samaṇadhammaṃ karonti, taṃ sandhāyetaṃ vuttaṃ.

Therein, 'forest' means: 'Having gone out beyond the city gatepost, all that is "forest."' This is the 'forest' as it comes in the context of the nuns. 'A forest lodging is at a minimum five hundred bow-lengths distant'—this, however, is suitable for this monk; its characteristics are explained in the Visuddhimagga's section on the ascetic practices. 'Root of a tree' means any root of a tree that is secluded and has dense shade. 'Mountain' means a rock-mountain. There, indeed, after performing water-related duties at the water pools and sitting in the cool shade of a tree, while the various quarters are visible and one is being fanned by the cool breeze, the mind becomes one-pointed. 'Ravine'—'kaṃ' is said to be water; 'dāritaṃ' means split by it; it is a mountain region split by water, which they also call a 'small river' or a 'river-bend'. There, indeed, the sand is like silver sheets, the forest thicket above is like a jeweled canopy, and water flows like a mass of jewels. For one who descends into such a ravine, drinks water, cools the limbs, sweeps the sand into a pile, spreads out his rag-robe, and sits practicing the ascetic's duty, the mind becomes one-pointed. 'Mountain cave' means the space between two mountains, or a large opening like a tunnel in a single mountain. The characteristics of a charnel ground are described in the Visuddhimagga. 'Wilderness' means a place beyond the resort of humans, where they do not plow or sow. Hence it is said: '“Wilderness” is a designation for remote lodgings,' and so on. 'Open air' means uncovered; if desiring, one may make a robe-hut here and dwell. 'Heap of straw' means a pile of straw. Indeed, from a large heap of straw they pull out straw and make shelters like overhanging caves. They also place straw over shrubs and the like and, sitting beneath, practice the ascetic's duty. This was said with reference to that.

Pacchābhattanti bhattassa pacchato. Piṇḍapātapaṭikkantoti piṇḍapātapariyesanato paṭikkanto. Pallaṅkanti samantato ūrubaddhāsanaṃ. Ābhujitvāti bandhitvā. Ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā aṭṭhārasa [Pg.120] piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evañhi nisinnassa cammamaṃsanahārūni na paṇamanti. Athassa yā tesaṃ paṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. Tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ upagacchati. Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā, mukhasamīpe vā katvāti attho. Teneva vibhaṅge vuttaṃ – ‘‘ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā’’ti (vibha. 537). Atha vā ‘‘parīti pariggahaṭṭho, mukhanti niyyānattho, satīti upaṭṭhānattho, tena vuccati parimukhaṃ sati’’nti (paṭi. ma. 1.164) evaṃ paṭisambhidāyaṃ vuttanayenapettha attho daṭṭhabbo. Tatrāyaṃ saṅkhepo ‘‘pariggahitaniyyānasatiṃ katvā’’ti.

After the meal means after the meal. Having returned from the alms-round means having returned from the seeking of alms-food. Cross-legged posture means sitting with the thighs bound all around. Having folded means having bound. Setting the body upright means keeping the upper part of the body straight, causing the eighteen vertebrae to touch tip to tip in succession. For one seated thus, the skin, flesh, and sinews do not bend. Then, whatever pains would arise moment by moment due to their bending, those do not arise. When those do not arise, the mind becomes one-pointed, the meditation subject does not fall away, and it attains growth and increase. Establishing mindfulness before one means establishing mindfulness facing the meditation subject, or alternatively, having placed it near the mouth. Therefore it is said in the Vibhaṅga: “This mindfulness is established, well-established at the tip of the nose or the sign of the mouth; therefore, it is called establishing mindfulness before one.” Alternatively, the meaning here should be understood according to the method stated in the Paṭisambhidāmagga: “‘Pari’ has the meaning of encompassing, ‘mukha’ has the meaning of outlet, ‘sati’ has the meaning of establishing; therefore, it is called ‘parimukhaṃ satiṃ’.” Herein, this is the summary: “having established mindfulness that encompasses and leads out.”

Abhijjhaṃ loketi ettha lujjanapalujjanaṭṭhena pañcupādānakkhandhā loko, tasmā pañcasu upādānakkhandhesu rāgaṃ pahāya kāmacchandaṃ vikkhambhetvāti ayamettha attho. Vigatābhijjhenāti vikkhambhanavasena pahīnattā vigatābhijjhena, na cakkhuviññāṇasadisenāti attho. Abhijjhāya cittaṃ parisodhetīti abhijjhāto cittaṃ parimoceti. Yathā naṃ sā muñcati ceva, muñcitvā ca na puna gaṇhāti, evaṃ karotīti attho. Byāpādapadosaṃ pahāyātiādīsupi eseva nayo. Byāpajjati iminā cittaṃ pūtikammāsādayo viya purimapakatiṃ pajahatīti byāpādo. Vikārāpattiyā padussati, paraṃ vā padūseti vināsetīti padoso. Ubhayametaṃ kodhassevādhivacanaṃ. Thinaṃ cittagelaññaṃ. Middhaṃ cetasikagelaññaṃ. Thinañca middhañca thinamiddhaṃ. Ālokasaññīti rattimpi divā diṭṭhaālokasañjānanasamatthatāya vigatanīvaraṇāya parisuddhāya saññāya samannāgato. Sato sampajānoti satiyā ca ñāṇena ca samannāgato. Idaṃ ubhayaṃ ālokasaññāya upakārattā vuttaṃ. Uddhaccañca kukkuccañca uddhaccakukkuccaṃ. Tiṇṇavicikicchoti vicikicchaṃ taritvā atikkamitvā ṭhito. ‘‘Kathamidaṃ kathamida’’nti evaṃ nappavattatīti akathaṃkathī. Kusalesu dhammesūti anavajjesu dhammesu. ‘‘Ime nu kho kusalā, kathamime kusalā’’ti evaṃ na vicikicchati na kaṅkhatīti attho. Ayamettha saṅkhepo, imesu pana nīvaraṇesu [Pg.121] vacanatthalakkhaṇādibhedato yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge vuttaṃ.

Herein, in ‘covetousness in the world,’ because of the meaning of crumbling and perishing, the five aggregates of clinging are ‘the world.’ Therefore, the meaning here is: having abandoned lust for the five aggregates of clinging, having suppressed sensual desire. ‘Free from covetousness’ means: because it is abandoned by way of suppression, it is free from covetousness; the meaning is not that it is like eye-consciousness. ‘He purifies his mind from covetousness’ means he liberates the mind from covetousness. He acts in such a way that that craving both releases the mind and, having released it, does not grasp it again. In ‘having abandoned ill will and malevolence,’ etc., this is the same method. By this, the mind is corrupted; like spoiled gruel, it abandons its original nature. Therefore, it is called ‘ill will.’ Having reached a state of distortion, it becomes corrupted, or it corrupts and destroys another. Therefore, it is called ‘malevolence.’ Both of these are designations for anger. Sickness of the mind is ‘sloth.’ Sickness of the mental factors is ‘torpor.’ Sloth and torpor are ‘sloth-and-torpor.’ ‘Perceiving light’ means one is endowed with a purified perception that is free from hindrances, through the ability to recognize seen light both at night and during the day. ‘Mindful and clearly comprehending’ means endowed with mindfulness and with knowledge. Both of these are stated because of their helpfulness to the perception of light. Restlessness and remorse are ‘restlessness-and-remorse.’ ‘Having crossed over doubt’ means one stands having crossed over and gone beyond doubt. Because it does not occur to him, “How is this? How is this?” he is called ‘one without questioning.’ ‘In wholesome states’ means in blameless states. The meaning is: he does not doubt, he does not waver, thinking, “Are these states wholesome? How are these wholesome?” This is the summary here. But regarding these hindrances, whatever should be said by way of distinctions of definition, characteristic, etc., all that has been said in the Visuddhimagga.

297. Paññāya dubbalīkaraṇeti ime pañca nīvaraṇā uppajjamānā anuppannāya lokiyalokuttarāya paññāya uppajjituṃ na denti, uppannā api aṭṭha samāpattiyo pañca vā abhiññā ucchinditvā pātenti; tasmā ‘‘paññāya dubbalīkaraṇā’’ti vuccanti. Tathāgatapadaṃ itipīti idampi tathāgatassa ñāṇapadaṃ ñāṇavaḷañjaṃ ñāṇena akkantaṭṭhānanti vuccati. Tathāgatanisevitanti tathāgatassa ñāṇaphāsukāya nighaṃsitaṭṭhānaṃ. Tathāgatārañjitanti tathāgatassa ñāṇadāṭhāya ārañjitaṭṭhānaṃ.

297. ‘Weakeners of wisdom’ means: these five hindrances, when arising, do not allow unarisen mundane and supramundane wisdom to arise. Even when arisen, they cut off and cause the eight attainments or the five higher knowledges to fall. Therefore, they are called ‘weakeners of wisdom.’ ‘The Tathāgata’s footprint’ also means: this is called the Tathāgata’s knowledge-footprint, his knowledge-track, the place trodden by his knowledge. ‘Frequented by the Tathāgata’ means the place rubbed by the Tathāgata’s flank of knowledge. ‘Marked by the Tathāgata’ means the place probed by the Tathāgata’s tusk of knowledge.

299. Yathābhūtaṃ pajānātīti yathāsabhāvaṃ pajānāti. Natveva tāva ariyasāvako niṭṭhaṃ gato hotīti imā jhānābhiññā bāhirakehipi sādhāraṇāti na tāva niṭṭhaṃ gato hoti. Maggakkhaṇepi apariyositakiccatāya na tāva niṭṭhaṃ gato hoti. Apica kho niṭṭhaṃ gacchatīti apica kho pana maggakkhaṇe mahāhatthiṃ passanto nāgavaniko viya sammāsambuddho bhagavāti iminā ākārena tīsu ratanesu niṭṭhaṃ gacchati. Niṭṭhaṃ gato hotīti evaṃ maggakkhaṇe niṭṭhaṃ gacchanto arahattaphalakkhaṇe pariyositasabbakiccatāya sabbākārena tīsu ratanesu niṭṭhaṃ gato hoti. Sesaṃ uttānatthamevāti.

299. ‘He knows as it really is’ means he knows its true nature. ‘The noble disciple has not yet gone to the conclusion’ means: because these jhānas and higher knowledges are common also to outsiders, he has not yet gone to the conclusion. Even at the moment of the path, because the task is unfinished, he has not yet gone to the conclusion. ‘But he is going to the conclusion’ means: however, at the moment of the path, like a forest tracker seeing a great elephant, he is arriving at the conclusion regarding the Three Jewels in the manner of “The Blessed One is a Perfectly Enlightened One.” ‘He has gone to the conclusion’ means: thus, while going to the conclusion at the moment of the path, at the moment of the fruit of arahantship, because all tasks have been completed, he has in every way gone to the conclusion regarding the Three Jewels. The rest has a plain meaning.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

Cūḷahatthipadopamasuttavaṇṇanā niṭṭhitā.

The commentary on the Cūḷahatthipadopama Sutta is finished.

8. Mahāhatthipadopamasuttavaṇṇanā

Commentary on the Mahāhatthipadopama Sutta

300. Evaṃ me sutanti mahāhatthipadopamasuttaṃ. Tattha jaṅgalānanti pathavītalacārīnaṃ. Pāṇānanti sapādakapāṇānaṃ. Padajātānīti padāni. Samodhānaṃ gacchantīti odhānaṃ pakkhepaṃ gacchanti. Aggamakkhāyatīti seṭṭhaṃ akkhāyati. Yadidaṃ mahantattenāti mahantabhāvena aggaṃ akkhāyati, na guṇavasenāti attho. Ye keci kusalā dhammāti ye keci lokiyā [Pg.122] vā lokuttarā vā kusalā dhammā. Saṅgahaṃ gacchantīti ettha catubbidho saṅgaho – sajātisaṅgaho, sañjātisaṅgaho, kiriyasaṅgaho, gaṇanasaṅgahoti. Tattha ‘‘sabbe khattiyā āgacchantu sabbe brāhmaṇā’’ti evaṃ samānajātivasena saṅgaho sajātisaṅgaho nāma. ‘‘Sabbe kosalakā sabbe māgadhakā’’ti evaṃ sañjātidesavasena saṅgaho sañjātisaṅgaho nāma. ‘‘Sabbe rathikā sabbe dhanuggahā’’ti evaṃ kiriyavasena saṅgaho kiriyasaṅgaho nāma. ‘‘Cakkhāyatanaṃ katamakkhandhagaṇanaṃ gacchatīti? Cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchati. Hañci cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchati, tena vata re vattabbe cakkhāyatanaṃ rūpakkhandhena saṅgahita’’nti (kathā. 471), ayaṃ gaṇanasaṅgaho nāma. Imasmimpi ṭhāne ayameva adhippeto.

8. Thus have I heard—the Mahāhatthipadopama Sutta. Therein, 'of moving beings' means of those who travel on the surface of the earth. 'Creatures' means beings with feet. 'Footprints' are the marks of feet. 'Converge' means they go to a collection. 'Declared supreme' means it is proclaimed as the best. 'Because of its greatness'—it is declared supreme due to its vastness, not because of its virtues; this is the meaning. 'Whatever wholesome qualities'—whatever wholesome qualities there are, whether worldly or supramundane. 'Are included'—here, inclusion is fourfold: inclusion by kind, inclusion by origin, inclusion by function, and inclusion by enumeration. Among these, 'Let all the nobles come, let all the brahmins come'—this inclusion based on similar birth is called 'inclusion by kind.' 'Let all the Kosalans come, let all the Magadhans come'—this inclusion based on birthplace is called 'inclusion by origin.' 'Let all the charioteers come, let all the archers come'—this inclusion based on function is called 'inclusion by function.' 'Does the eye-base belong to which aggregate? The eye-base belongs to the form aggregate. If the eye-base belongs to the form aggregate, then should it not be said that the eye-base is included in the form aggregate?' (Kathā. 471)—this is called 'inclusion by enumeration.' In this instance, this very one is intended.

Nanu ca ‘‘catunnaṃ ariyasaccānaṃ kati kusalā kati akusalā kati abyākatāti pañhassa vissajjane samudayasaccaṃ akusalaṃ, maggasaccaṃ kusalaṃ, nirodhasaccaṃ abyākataṃ, dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākata’’nti (vibha. 216-217) āgatattā catubhūmakampi kusalaṃ diyaḍḍhameva saccaṃ bhajati. Atha kasmā mahāthero catūsu ariyasaccesu gaṇanaṃ gacchatīti āhāti? Saccānaṃ antogadhattā. Yathā hi ‘‘sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati, yattha attakāmā kulaputtā sikkhanti. Tisso imā, bhikkhave, sikkhā adhisīlasikkhā adhicittasikkhā adhipaññāsikkhā’’ti (a. ni. 3.88) ettha sādhikamidaṃ diyaḍḍhasikkhāpadasataṃ ekā adhisīlasikkhāva hoti, taṃ sikkhantopi tisso sikkhā sikkhatīti dassito, sikkhānaṃ antogadhattā. Yathā ca ekassa hatthipadassa catūsu koṭṭhāsesu ekasmiṃ koṭṭhāse otiṇṇānipi dvīsu tīsu catūsu koṭṭhāsesu otiṇṇānipi siṅgālasasamigādīnaṃ pādāni hatthipade samodhānaṃ gatāneva honti. Hatthipadato amuccitvā tasseva antogadhattā. Evameva ekasmimpi dvīsupi tīsupi catūsupi saccesu gaṇanaṃ gatā dhammā catūsu saccesu gaṇanaṃ gatāva honti; saccānaṃ antogadhattāti diyaḍḍhasaccagaṇanaṃ gatepi kusaladhamme ‘‘sabbe te catūsu ariyasaccesu saṅgahaṃ gacchantī’’ti āha. ‘‘Dukkhe ariyasacce’’tiādīsu uddesapadesu ceva jātipi dukkhātiādīsu niddesapadesu ca yaṃ [Pg.123] vattabbaṃ, taṃ visuddhimagge vuttameva. Kevalaṃ panettha desanānukkamova veditabbo.

300. But isn’t it said, "In answering the question, 'Of the four noble truths, how many are wholesome, how many unwholesome, and how many indeterminate?' the truth of the origin is unwholesome, the truth of the path is wholesome, the truth of cessation is indeterminate, and the truth of suffering may be wholesome, unwholesome, or indeterminate" (Vibh. 216-217)? Because this is stated, even a wholesome state connected with the four planes partakes of only one and a half truths. So why does the great elder say that they are counted among the four noble truths? Because of their inclusion within the truths. Just as it is said, "Monks, this collection of over one hundred and fifty training rules comes up for recitation every half-month, wherein clansmen, desiring their own welfare, train. There are these three trainings, monks: the higher training in virtue, the higher training in mind, and the higher training in wisdom" (A. Ni. 3.88). Here, this collection of over one hundred and fifty training rules is just the one higher training in virtue, yet it is shown that one who trains in it trains in the three trainings—because of the inclusion within the trainings. And just as the feet of jackals, hares, deer, and other animals, whether they have descended into one, two, three, or four sections of a single elephant's footprint, have simply come to be included in the elephant's footprint. Because they are not freed from the elephant’s footprint and are included within it. In the same way, phenomena that are counted under one, two, three, or all four truths are simply counted among the four truths; because of their inclusion within the truths. Thus, even though wholesome phenomena are counted among one and a half truths, he says, "All of them undergo inclusion in the four noble truths." As for what should be said regarding the summary passages such as "in the noble truth of suffering," and the detailed passages such as "birth is suffering"—that has already been stated in the Visuddhimagga. Here, only the sequence of the teaching should be understood.

301. Yathā hi cheko vilīvakāro sujātaṃ veḷuṃ labhitvā catudhā chetvā tato tayo koṭṭhāse ṭhapetvā ekaṃ gaṇhitvā pañcadhā bhindeyya, tatopi cattāro ṭhapetvā ekaṃ gaṇhitvā phālento pañca pesiyo kareyya, tato catasso ṭhapetvā ekaṃ gaṇhitvā kucchibhāgaṃ piṭṭhibhāganti dvidhā phāletvā piṭṭhibhāgaṃ ṭhapetvā kucchibhāgaṃ ādāya tato samuggabījanitālavaṇṭādinānappakāraṃ veḷuvikatiṃ kareyya, so piṭṭhibhāgañca itarā ca catasso pesiyo itare ca cattāro koṭṭhāse itare ca tayo koṭṭhāse kammāya na upanessatīti na vattabbo. Ekappahārena pana upanetuṃ na sakkā, anupubbena upanessati. Evameva ayaṃ mahātheropi vilīvakāro sujātaṃ veḷuṃ labhitvā cattāro koṭṭhāse viya, imaṃ mahantaṃ suttantaṃ ārabhitvā catuariyasaccavasena mātikaṃ ṭhapesi. Vilīvakārassa tayo koṭṭhāse ṭhapetvā ekaṃ gahetvā tassa pañcadhā karaṇaṃ viya therassa tīṇi ariyasaccāni ṭhapetvā ekaṃ dukkhasaccaṃ gahetvā bhājentassa khandhavasena pañcadhā karaṇaṃ. Tato yathā so vilīvakāro cattāro koṭṭhāse ṭhapetvā ekaṃ bhāgaṃ gahetvā pañcadhā phālesi, evaṃ thero cattāro arūpakkhandhe ṭhapetvā rūpakkhandhaṃ vibhajanto cattāri ca mahābhūtāni catunnañca mahābhūtānaṃ upādāya rūpanti pañcadhā akāsi. Tato yathā so vilīvakāro catasso pesiyo ṭhapetvā ekaṃ gahetvā kucchibhāgaṃ piṭṭhibhāganti dvidhā phālesi, evaṃ thero upādāya rūpañca tisso ca dhātuyo ṭhapetvā ekaṃ pathavīdhātuṃ vibhajanto ajjhattikabāhiravasena dvidhā dassesi. Yathā so vilīvakāro piṭṭhibhāgaṃ ṭhapetvā kucchibhāgaṃ ādāya nānappakāraṃ vilīvavikatiṃ akāsi, evaṃ thero bāhiraṃ pathavīdhātuṃ ṭhapetvā ajjhattikaṃ pathavīdhātuṃ vīsatiyā ākārehi vibhajitvā dassetuṃ katamā cāvuso, ajjhattikā pathavīdhātūtiādimāha.

301. Just as a skilled bamboo-worker, having obtained a well-grown bamboo, would cut it into four parts; then, setting aside three sections and taking one, he would split it into five pieces. From that, setting aside four pieces and taking one, while splitting it he would make five slivers. From that, setting aside four slivers and taking one, he would split it in two as the inner part and the outer part. Setting aside the outer part and taking the inner part, from that he would make various kinds of bamboo-ware, such as caskets, fans, and so on. It should not be said that he will not bring the outer part, the other four slivers, the other four pieces, and the other three sections to the work. However, it is not possible to bring them all at once; he will bring them sequentially. In this very same way, this Great Elder, like the bamboo-worker who obtained a well-grown bamboo and made four sections, having undertaken this great discourse, established the matrix by way of the Four Noble Truths. Just as for the bamboo-worker, setting aside three sections and taking one, there is the making of it into five pieces, so for the Elder, setting aside the three Noble Truths and taking the one truth of suffering, while analyzing it, there is the making of it into five divisions by way of the aggregates. Then, just as that bamboo-worker set aside four pieces, took one part, and split it into five, so the Elder, setting aside the four formless aggregates and analyzing the form aggregate, made it fivefold as the four great elements and the form derived from the four great elements. Then, just as that bamboo-worker set aside four slivers, took one, and split it in two as the inner part and the outer part, so the Elder, setting aside the derived form and the three other elements, and analyzing the one earth element, showed it in two ways by means of the internal and the external. Just as that bamboo-worker, setting aside the outer part and taking the inner part, made various kinds of bamboo-ware, so the Elder, setting aside the external earth element and analyzing the internal earth element by way of twenty aspects, in order to teach, spoke the words beginning with, 'And what, friends, is the internal earth element?'

Yathā pana vilīvakāro piṭṭhibhāgañca itarā ca cattasso pesiyo itare ca cattāro koṭṭhāse itare ca tayo koṭṭhāse anupubbena [Pg.124] kammāya upanessati, na hi sakkā ekappahārena upanetuṃ, evaṃ theropi bāhirañca pathavīdhātuṃ itarā ca tisso dhātuyo upādārūpañca itare ca cattāro arūpino khandhe itarāni ca tīṇi ariyasaccāni anupubbena vibhajitvā dassessati, na hi sakkā ekappahārena dassetuṃ. Apica rājaputtūpamāyapi ayaṃ kamo vibhāvetabbo –

Just as the bamboo-worker will sequentially bring to the work the outer part, the other four slivers, the other four pieces, and the other three sections—for indeed it is not possible to bring them all at once—so too the Elder will sequentially analyze and show the external earth element, the other three elements, the derived form, the other four formless aggregates, and the other three Noble Truths, for indeed it is not possible to show them all at once. Furthermore, this sequence should be made clear also by the simile of the king's sons.

Eko kira mahārājā, tassa parosahassaṃ puttā. So tesaṃ piḷandhanaparikkhāraṃ catūsu peḷāsu ṭhapetvā jeṭṭhaputtassa appesi – ‘‘idaṃ te, tāta, bhātikānaṃ piḷandhanabhaṇḍaṃ tathārūpe chaṇe sampatte piḷandhanaṃ no dehīti yācantānaṃ dadeyyāsī’’ti. So ‘‘sādhu devā’’ti sāragabbhe paṭisāmesi, tathārūpe chaṇadivase rājaputtā rañño santikaṃ gantvā ‘‘piḷandhanaṃ no, tāta, detha, nakkhattaṃ kīḷissāmā’’ti āhaṃsu. Tātā, jeṭṭhabhātikassa vo hatthe mayā piḷandhanaṃ ṭhapitaṃ, taṃ āharāpetvā piḷandhathāti. Te sādhūti paṭissuṇitvā tassa santikaṃ gantvā, ‘‘tumhākaṃ kira no hatthe piḷandhanabhaṇḍaṃ, taṃ dethā’’ti āhaṃsu. So evaṃ karissāmīti gabbhaṃ vivaritvā, catasso peḷāyo nīharitvā tisso ṭhapetvā ekaṃ vivaritvā, tato pañca samugge nīharitvā cattāro ṭhapetvā ekaṃ vivaritvā, tato pañcasu karaṇḍesu nīharitesu cattāro ṭhapetvā ekaṃ vivaritvā pidhānaṃ passe ṭhapetvā tato hatthūpagapādūpagādīni nānappakārāni piḷandhanāni nīharitvā adāsi. So kiñcāpi itarehi catūhi karaṇḍehi itarehi catūhi samuggehi itarāhi tīhi peḷāhi na tāva bhājetvā deti, anupubbena pana dassati, na hi sakkā ekappahārena dātuṃ.

It is said that there was a great king who had over a thousand sons. He placed their ornaments and accessories in four chests and entrusted them to his eldest son, saying, 'Dear son, these are the ornamental goods for your brothers. When such a festival arrives and they ask, saying, "Give us ornaments," you should give them.' He replied, 'Very well, Your Majesty,' and stored them in the treasure chamber. On such a festival day, the king's sons went to the king and said, 'Father, give us ornaments; we wish to celebrate the festival.' The king said, 'My dears, I have placed the ornaments in the hands of your eldest brother.' They, having agreed, saying 'Very well,' went to him and said, 'Brother, our ornamental goods are with you; please give them to us.' He said, 'I will do so,' and opening the chamber, he brought out the four chests. Setting three aside, he opened one. From it, he brought out five caskets; setting four aside, he opened one. From that, he brought out five small boxes; setting four aside, he opened one. Placing the lid aside, from that he brought out and gave various kinds of ornaments, such as armlets and anklets. Although he did not yet distribute and give from the other four small boxes, the other four caskets, and the other three chests, it should be understood that he will give sequentially. For indeed, it is not possible to give all at once.

Tattha mahārājā viya bhagavā daṭṭhabbo. Vuttampi cetaṃ – ‘‘rājāhamasmi selāti bhagavā, dhammarājā anuttaro’’ti (su. ni. 559). Jeṭṭhaputto viya sāriputtatthero, vuttampi cetaṃ – ‘‘yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya, ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, no āmisadāyādo’ti sāriputtameva taṃ sammā vadamāno vadeyya, bhagavato putto…pe… no āmisadāyādo’’ti (ma. ni. 3.97). Parosahassarājaputtā viya bhikkhusaṅgho daṭṭhabbo. Vuttampi cetaṃ –

Therein, the Blessed One is to be seen as the great king. And this has been said: ‘I am a king, Sela,’ said the Blessed One, ‘the unsurpassed King of the Dhamma.’ The Elder Sāriputta is to be seen as the eldest son. And this has been said: ‘Monks, if one were to say rightly, “He is the Blessed One’s own son, born from his mouth, born of the Dhamma, created by the Dhamma, an heir to the Dhamma, not an heir to material things,” it is of Sāriputta alone that one, speaking rightly, would say this. He is the Blessed One’s son… not an heir to material things.’ The community of monks is to be seen as the over one thousand king's sons. And this has been said:

‘‘Parosahassaṃ [Pg.125] bhikkhūnaṃ, sugataṃ payirupāsati;

Desentaṃ virajaṃ dhammaṃ, nibbānaṃ akutobhaya’’nti. (saṃ. ni. 1.216);

“Over a thousand monks attend upon the Sugata, while he teaches the stainless Dhamma, Nibbāna, which is free from fear.”

Rañño tesaṃ puttānaṃ piḷandhanaṃ catūsu peḷāsu pakkhipitvā jeṭṭhaputtassa hatthe ṭhapitakālo viya bhagavato dhammasenāpatissa hatthe catusaccappakāsanāya ṭhapitakālo, tenevāha – ‘‘sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātu’’nti (ma. ni. 3.371). Tathārūpe khaṇe tesaṃ rājaputtānaṃ taṃ rājānaṃ upasaṅkamitvā piḷandhanaṃ yācanakālo viya bhikkhusaṅghassa vassūpanāyikasamaye āgantvā dhammadesanāya yācitakālo. Upakaṭṭhāya kira vassūpanāyikāya idaṃ suttaṃ desitaṃ. Rañño, ‘‘tātā, jeṭṭhabhātikassa vo hatthe mayā piḷandhanaṃ ṭhapitaṃ taṃ āharāpetvā piḷandhathā’’ti vuttakālo viya sambuddhenāpi, ‘‘sevetha, bhikkhave, sāriputtamoggallāne, bhajatha, bhikkhave, sāriputtamoggallāne. Paṇḍitā bhikkhū anuggāhakā sabrahmacārīna’’nti evaṃ dhammasenāpatino santike bhikkhūnaṃ pesitakālo.

The time when the king placed the ornaments for his sons in four chests and put them in the hands of the eldest son is like the time when the Blessed One, by means of the exposition of the Four Noble Truths, placed them in the hands of the General of the Dhamma. Therefore, he said: ‘Monks, Sāriputta is capable of explaining, teaching, proclaiming, establishing, revealing, analyzing, and clarifying the Four Noble Truths in detail.’ The time when those royal princes, on such an occasion, approached the king to request the ornaments is like the time when the Saṅgha of monks arrived at the time of entering the rains-residence to request a Dhamma discourse. It is said that this discourse was taught when the time for entering the rains-residence was near. The time when the king said, ‘Dears, I have placed your ornaments in the hands of your eldest brother; have them brought and adorn yourselves,’ is like the time when the Fully Enlightened One sent the monks to the presence of the General of the Dhamma, saying, ‘Monks, associate with Sāriputta and Moggallāna; keep company with Sāriputta and Moggallāna. The monks Sāriputta and Moggallāna are wise, supporters of their fellow practitioners in the holy life.’

Rājaputtehi rañño kathaṃ sutvā jeṭṭhabhātikassa santikaṃ gantvā piḷandhanaṃ yācitakālo viya bhikkhūhi satthukathaṃ sutvā dhammasenāpatiṃ upasaṅkamma dhammadesanaṃ āyācitakālo. Jeṭṭhabhātikassa gabbhaṃ vivaritvā catasso peḷāyo nīharitvā ṭhapanaṃ viya dhammasenāpatissa imaṃ suttantaṃ ārabhitvā catunnaṃ ariyasaccānaṃ vasena mātikāya ṭhapanaṃ. Tisso peḷāyo ṭhapetvā ekaṃ vivaritvā tato pañcasamugganīharaṇaṃ viya tīṇi ariyasaccāni ṭhapetvā dukkhaṃ ariyasaccaṃ vibhajantassa pañcakkhandhadassanaṃ. Cattāro samugge ṭhapetvā ekaṃ vivaritvā tato pañcakaraṇḍanīharaṇaṃ viya cattāro arūpakkhandhe ṭhapetvā ekaṃ rūpakkhandhaṃ vibhajantassa catumahābhūtaupādārūpavasena pañcakoṭṭhāsadassanaṃ.

The time when the royal princes, having heard the king’s words, went to their eldest brother to request the ornaments is like the time when the monks, having heard the Teacher’s words, approached the General of the Dhamma to request a Dhamma discourse. The opening of the eldest brother’s chamber, taking out four chests, and placing them there is like the General of the Dhamma beginning this discourse and establishing the matrix by way of the Four Noble Truths. Setting aside three chests and opening one, then extracting five caskets from it, is like setting aside three Noble Truths and, when analyzing the Noble Truth of Suffering, showing the five aggregates. Setting aside four caskets and opening one, then extracting five small boxes from it, is like setting aside the four immaterial aggregates and, when analyzing the one form aggregate, showing the five portions by way of the four great elements and derived form.

302. Cattāro karaṇḍe ṭhapetvā ekaṃ vivaritvā pidhānaṃ passe ṭhapetvā hatthūpagapādūpagādipiḷandhanadānaṃ viya tīṇi mahābhūtāni upādārūpañca ṭhapetvā ekaṃ pathavīdhātuṃ vibhajantassa bāhiraṃ tāva pidhānaṃ viya ṭhapetvā ajjhattikāya [Pg.126] pathavīdhātuyā nānāsabhāvato vīsatiyā ākārehi dassanatthaṃ ‘‘katamā cāvuso ajjhattikā pathavīdhātū’’tiādivacanaṃ.

302. Just as, having set aside three of the four small boxes, opening one, and placing its lid to the side, there is the giving of ornaments for the hands and feet, so too is there the statement beginning, ‘And what, friends, is the internal earth element?’, which is set forth by the one analyzing the one earth element—having set aside the three great elements and derived form, and having first set aside the external like a lid—in order to show the internal earth element in its twenty aspects according to its various natures.

Tassa pana rājaputtassa tehi catūhi karaṇḍehi catūhi samuggehi tīhi ca peḷāhi pacchā anupubbena nīharitvā piḷandhanadānaṃ viya therassāpi itaresañca tiṇṇaṃ mahābhūtānaṃ upādārūpānañca catunnaṃ arūpakkhandhānañca tiṇṇaṃ ariyasaccānañca pacchā anupubbena bhājetvā dassanaṃ veditabbaṃ. Yaṃ panetaṃ ‘‘katamā cāvuso, ajjhattikā pathavīdhātū’’tiādi vuttaṃ. Tattha ajjhattaṃ paccattanti ubhayampetaṃ niyakādhivacanameva. Kakkhaḷanti thaddhaṃ. Kharigatanti pharusaṃ. Upādinnanti na kammasamuṭṭhānameva, avisesena pana sarīraṭṭhakassetaṃ gahaṇaṃ. Sarīraṭṭhakañhi upādinnaṃ vā hotu, anupādinnaṃ vā, ādinnagahitaparāmaṭṭhavasena sabbaṃ upādinnameva nāma. Seyyathidaṃ – kesā lomā…pe… udariyaṃ karīsanti idaṃ dhātukammaṭṭhānikassa kulaputtassa ajjhattikapathavīdhātuvasena tāva kammaṭṭhānaṃ vibhattaṃ. Ettha pana manasikāraṃ ārabhitvā vipassanaṃ vaḍḍhetvā arahattaṃ gahetukāmena yaṃ kātabbaṃ, taṃ sabbaṃ visuddhimagge vitthāritameva. Matthaluṅgaṃ pana na idha pāḷiāruḷhaṃ. Tampi āharitvā, visuddhimagge vuttanayeneva vaṇṇasaṇṭhānādivasena vavatthapetvā, ‘‘ayampi acetanā abyākatā suññā thaddhā pathavīdhātu evā’’ti manasi kātabbaṃ. Yaṃ vā panaññampīti idaṃ itaresu tīsu koṭṭhāsesu anugatāya pathavīdhātuyā gahaṇatthaṃ vuttaṃ. Yā ceva kho pana ajjhattikā pathavīdhātūti yā ca ayaṃ vuttappakārā ajjhattikā pathavīdhātu. Yā ca bāhirāti yā ca vibhaṅge, ‘‘ayo lohaṃ tipu sīsa’’ntiādinā (vibha. 173) nayena āgatā bāhirā pathavīdhātu.

Just as there is the giving of ornaments to that prince, after they have been brought out successively from those four small boxes, four caskets, and three chests, so should the showing by the Elder be understood, who afterwards successively divides and shows the other three great elements, derived forms, the four immaterial aggregates, and the three Noble Truths. As for what was said, ‘And what, friends, is the internal earth element?’ and so on: Here, both ‘internal’ (ajjhattaṃ) and ‘personal’ (paccattaṃ) are simply terms for what is one’s own. ‘Hard’ (kakkhaḷaṃ) means stiff (thaddhaṃ). ‘Rough’ (kharigataṃ) means coarse (pharusaṃ). ‘Clung-to’ (upādinnaṃ) does not mean only that which is produced by kamma; rather, it is a general term for what pertains to the body. For whether what pertains to the body is produced by kamma or not, it is all called ‘clung-to’ by way of being taken, seized, and misapprehended. For example: ‘head hairs, body hairs… stomach contents, feces’—this meditation subject is first analyzed for a clansman practicing the element meditation by way of the internal earth element. Here, all that should be done by one who wishes to attain arahantship by initiating attention and developing insight is explained in detail in the Visuddhimagga. The brain (matthaluṅgaṃ), however, is not included here in the Pāḷi text. That too should be brought in and, in the way stated in the Visuddhimagga, defined by way of color, shape, etc., and one should attend to it thus: ‘This too is non-volitional, indeterminate, empty, hard—just the earth element.’ The phrase ‘And whatever else there is’ is said for the purpose of including the earth element that is present in the other three portions. ‘And what is the internal earth element?’ refers to this internal earth element described in this way. ‘And what is the external?’ refers to the external earth element that comes in the Vibhaṅga in the passage beginning, ‘iron, copper, tin, lead,’ etc.

Ettāvatā therena ajjhattikā pathavīdhātu nānāsabhāvato vīsatiyā ākārehi vitthārena dassitā, bāhirā saṅkhepena. Kasmā? Yasmiñhi ṭhāne sattānaṃ ālayo nikanti patthanā pariyuṭṭhānaṃ gahaṇaṃ parāmāso balavā hoti, tattha tesaṃ ālayādīnaṃ uddharaṇatthaṃ buddhā vā buddhasāvakā vā vitthārakathaṃ kathenti. Yattha pana na balavā, tattha kattabbakiccābhāvato saṅkhepena kathenti. Yathā hi kassako khettaṃ kasamāno yattha mūlasantānakānaṃ balavatāya naṅgalaṃ laggati, tattha goṇe ṭhapetvā paṃsuṃ viyūhitvā mūlasantānakāni chetvā chetvā [Pg.127] uddharanto bahuṃ vāyāmaṃ karoti. Yattha tāni natthi, tattha balavaṃ payogaṃ katvā goṇe piṭṭhiyaṃ paharamāno kasatiyeva, evaṃsampadamidaṃ veditabbaṃ.

Thus far, the Elder has shown the internal earth element in detail in its twenty aspects according to its various natures, and the external element in brief. Why? Because wherever the attachment, delight, longing, obsession, grasping, and misapprehension of beings are strong, there the Buddhas or the disciples of the Buddhas give a detailed explanation in order to uproot those things. But where they are not strong, they explain briefly because there is no task that needs to be done. For it is like a farmer plowing a field: where the plow gets stuck because of a strong network of roots, he stops the oxen, clears away the soil, and makes a great effort, cutting again and again and pulling out the network of roots. But where there are no such things, he does not make a strong effort but simply plows on, striking the oxen on their backs. This analogy should be understood in this way.

Pathavīdhāturevesāti duvidhāpesā thaddhaṭṭhena kakkhaḷaṭṭhena pharusaṭṭhena ekalakkhaṇā pathavīdhātuyeva, āvusoti ajjhattikaṃ bāhirāya saddhiṃ yojetvā dasseti. Yasmā bāhirāya pathavīdhātuyā acetanābhāvo pākaṭo, na ajjhattikāya, tasmā sā bāhirāya saddhiṃ ekasadisā acetanāyevāti gaṇhantassa sukhapariggaho hoti. Yathā kiṃ? Yathā dantena goṇena saddhiṃ yojito adanto katipāhameva visūkāyati vipphandati, atha na cirasseva damathaṃ upeti. Evaṃ ajjhattikāpi bāhirāya saddhiṃ ekasadisāti gaṇhantassa katipāhameva acetanābhāvo na upaṭṭhāti, atha na cirenevassā acetanābhāvo pākaṭo hoti. Taṃ netaṃ mamāti taṃ ubhayampi na etaṃ mama, na esohamasmi, na eso me attāti evaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yathābhūtanti yathāsabhāvaṃ, tañhi aniccādisabhāvaṃ, tasmā aniccaṃ dukkhamanattāti evaṃ daṭṭhabbanti attho.

Regarding 'The earth element indeed' (Pathavīdhāturevasā): Although this earth element is twofold, by its nature of stiffness, hardness, and roughness it has a single characteristic; it is only the earth element. He teaches by conjoining the internal with the external. Because the insentient nature of the external earth element is manifest, but not that of the internal, therefore, for one who understands it as being insentient and of the same nature as the external, comprehension becomes easy. How so? Just as an untamed ox, when yoked together with a tamed one, resists and struggles for only a few days, and thereafter, before long, attains to a state of tameness. Similarly, for one who considers the internal to be of the same nature as the external, for only a few days its insentient nature does not become apparent; then, before long, its insentient nature becomes manifest. Regarding 'That is not mine' (Taṃ netaṃ mama): Both these [internal and external elements] are 'not my possession'; 'this I am not'; 'this is not my self'—thus it should be seen as it truly is with right wisdom. 'As it truly is' (Yathābhūtaṃ) means according to its true nature. Because its nature has the characteristic of impermanence and so on, therefore, it should be seen as 'impermanent, suffering, not-self.' This is the meaning.

Hoti kho so, āvusoti kasmā ārabhi? Bāhiraāpodhātuvasena bāhirāya pathavīdhātuyā vināsaṃ dassetvā tato visesatarena upādinnāya sarīraṭṭhakapathavīdhātuyā vināsadassanatthaṃ. Pakuppatīti āposaṃvaṭṭavasena vaḍḍhamānā kuppati. Antarahitā tasmiṃ samaye bāhirā pathavīdhātu hotīti tasmiṃ samaye koṭisatasahassacakkavāḷe khārodakena vilīyamānā udakānugatā hutvā sabbā pabbatādivasena saṇṭhitā pathavīdhātu antarahitā hoti. Vilīyitvā udakameva hoti. Tāva mahallikāyāti tāva mahantāya.

Why was the discourse beginning 'There is, friend' (Hoti kho so, āvuso) undertaken? It was to show the destruction of the external earth element by means of the external water element, and then, with greater specificity, to show the destruction of the appropriated earth element that constitutes the body. 'It is destroyed' (Pakuppati) means: by the power of the dissolution by water, as it increases, it is destroyed. 'At that time, the external earth element disappears' (Antarahitā tasmiṃ samaye bāhirā pathavīdhātu hoti) means: at that time, in one hundred thousand koṭi of world-systems, the earth element that was established in the form of mountains and so on, dissolving due to the salt water and following the course of the water, disappears. Having dissolved, it becomes only water. 'So vast' (Tāva mahallikāya) means: so immense.

Duve satasahassāni, cattāri nahutāni ca;

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharāti. –

Two hundred thousand, and four myriads also; by such a measure in thickness is this earth reckoned.

Evaṃ bahalatteneva mahantāya, vitthārato pana koṭisatasahassacakkavāḷappamāṇāya. Aniccatāti hutvā abhāvatā. Khayadhammatāti khayaṃ gamanasabhāvatā[Pg.128]. Vayadhammatāti vayaṃ gamanasabhāvatā. Vipariṇāmadhammatāti pakativijahanasabhāvatā, iti sabbehipi imehi padehi aniccalakkhaṇameva vuttaṃ. Yaṃ pana aniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, taṃ anattāti tīṇipi lakkhaṇāni āgatāneva honti. Mattaṭṭhakassāti parittaṭṭhitikassa, tattha dvīhākārehi imassa kāyassa parittaṭṭhititā veditabbā ṭhitiparittatāya ca sarasaparittatāya ca. Ayañhi atīte cittakkhaṇe jīvittha, na jīvati, na jīvissati. Anāgate cittakkhaṇe jīvissati, na jīvati, na jīvittha. Paccuppanne cittakkhaṇe jīvati, na jīvittha, na jīvissatīti vuccati.

Thus, it is reckoned as great by its thickness alone; but in extent, it is of the measure of one hundred thousand koṭi of world-systems. 'Impermanence' is the state of non-existence after having come into being. 'The nature of destruction' is the nature of going to destruction. 'The nature of decay' is the nature of going to decay. 'The nature of change' is the nature of abandoning its natural state. Thus, by all these terms, only the characteristic of impermanence has been spoken of. But what is impermanent is suffering; what is suffering is not-self. Thus, all three characteristics are indeed included. 'Of a trifling thing' (Mattaṭṭhakassa) means: of one with a brief duration. Therein, the brief duration of this body should be known in two ways: by the brevity of its standing and by the brevity of its measure. For this being lived in a past moment of consciousness, does not live now, and will not live in the future. In a future moment of consciousness, it will live, does not live now, and did not live in the past. In the present moment of consciousness, it lives, did not live in the past, and will not live in the future—so it is said.

‘‘Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;

Ekacittasamāyuttā, lahu so vattate khaṇo’’ti. –

“Life, individual existence, and mere pleasure and pain—these phenomena are associated with a single mind-moment; swiftly that moment proceeds.”

Idaṃ etasseva parittaṭṭhitidassanatthaṃ vuttaṃ. Evaṃ ṭhitiparittatāya parittaṭṭhititā veditabbā.

This was said to show the brief duration of this very thing. Thus, its brief duration should be known by the brevity of its standing.

Assāsapassāsūpanibaddhādibhāvena panassa sarasaparittatā veditabbā. Sattānañhi assāsūpanibaddhaṃ jīvitaṃ, passāsūpanibaddhaṃ jīvitaṃ, assāsapassāsūpanibaddhaṃ jīvitaṃ, mahābhūtūpanibaddhaṃ jīvitaṃ, kabaḷīkārāhārūpanibaddhaṃ jīvitaṃ, viññāṇūpanibaddhaṃ jīvitanti visuddhimagge vitthāritaṃ.

However, by its being connected with out-breathing and in-breathing and so on, its brevity of measure should be known. For indeed, the life of beings is bound up with out-breathing, life is bound up with in-breathing, life is bound up with out-breathing and in-breathing, life is bound up with the great elements, life is bound up with physical nutriment, and life is bound up with consciousness—thus it is elaborated in the Visuddhimagga.

Taṇhupādinnassāti taṇhāya ādinnagahitaparāmaṭṭhassa ahanti vā mamanti vā asmīti vā. Atha khvāssa notevettha hotīti atha kho assa bhikkhuno evaṃ tīṇi lakkhaṇāni āropetvā passantassa ettha ajjhattikāya pathavīdhātuyā ahanti vātiādi tividho taṇhāmānadiṭṭhiggāho noteva hoti, na hotiyevāti attho. Yathā ca āpodhātuvasena, evaṃ tejodhātuvāyodhātuvasenapi bāhirāya pathavīdhātuyā antaradhānaṃ hoti. Idha pana ekaṃyeva āgataṃ. Itarānipi atthato veditabbāni.

‘Of that which is appropriated through craving’ (Taṇhupādinnassa) means: of that which is taken up, clung to, and misapprehended through craving as ‘I,’ ‘mine,’ or ‘I am.’ ‘But for him, that is not the case here’ (Atha khvāssa notevettha hoti) means: But indeed, for that monk who sees after applying the three characteristics, in this internal earth element, the threefold grasping of craving, conceit, and views, such as ‘I am,’ etc., simply does not occur; it does not happen at all. And just as its disappearance occurs by means of the water element, so too does the disappearance of the external earth element occur by means of the fire element and the air element. Here, however, only one is mentioned; the others should also be known by way of the meaning.

Tañce, āvusoti idha tassa dhātukammaṭṭhānikassa bhikkhuno sotadvāre pariggahaṃ paṭṭhapento balaṃ dasseti. Akkosantīti dasahi akkosavatthūhi akkosanti. Paribhāsantīti tayā idañcidañca kataṃ, evañca evañca taṃ karissāmāti vācāya paribhāsanti. Rosentīti ghaṭṭenti. Vihesentīti dukkhāpenti, sabbaṃ vācāya ghaṭṭanameva vuttaṃ. So evanti so dhātukammaṭṭhāniko [Pg.129] evaṃ sampajānāti. Uppannā kho me ayanti sampativattamānuppannabhāvena ca samudācāruppannabhāvena ca uppannā. Sotasamphassajāti upanissayavasena sotasamphassato jātā sotadvārajavanavedanā, phasso aniccoti sotasamphasso hutvā abhāvaṭṭhena aniccoti passati. Vedanādayopi sotasamphassasampayuttāva veditabbā. Dhātārammaṇamevāti dhātusaṅkhātameva ārammaṇaṃ. Pakkhandatīti otarati. Pasīdatīti tasmiṃ ārammaṇe pasīdati, bhummavacanameva vā etaṃ. Byañjanasandhivasena ‘‘dhātārammaṇamevā’’ti vuttaṃ, dhātārammaṇeyevāti ayamettha attho. Adhimuccatīti dhātuvasena evanti adhimokkhaṃ labhati, na rajjati, na dussati. Ayañhi sotadvāramhi ārammaṇe āpāthagate mūlapariññāāgantukatāvakālikavasena pariggahaṃ karoti, tassa vitthārakathā satipaṭṭhāne satisampajaññapabbe vuttā. Sā pana tattha cakkhudvāravasena vuttā, idha sotadvāravasena veditabbā.

“If, friend”—here, showing the strength of that monk practicing the element meditation, he establishes comprehension at the ear-door. “They abuse” means they abuse with the ten grounds for abuse. “They harass” means they harass with speech, saying, “This and that was done by you,” and “We will do this and that to you.” “They provoke” means they stir up. “They vex” means they cause suffering; all this refers to verbal stirring up. “He, thus” means that monk practicing element meditation thus clearly understands. “This has arisen in me” means it has arisen both as presently occurring and as arising through its manifestation. “Born of ear-contact” means the feeling of the ear-door impulsion, born from ear-contact by way of dependence. “Contact is impermanent” means he sees that ear-contact, having arisen, is impermanent in the sense of non-existence. Feeling and the other states should be understood as only those associated with ear-contact. “Only the element as object” means the object is designated only as an element. “He plunges” means he descends. “He becomes serene” means he becomes serene in that object; or this is a locative expression. By way of consonantal sandhi, it is said as “only the element as object”; the meaning here is “only in the element as object.” “He resolves” means he gains conviction by way of the elements; thus, he is not impassioned, not angered. For when an object comes into range at the ear-door, this monk comprehends it by way of root-comprehension, its nature as a visitor, and its temporariness. The detailed explanation of this is given in the Satipaṭṭhāna Sutta in the section on mindfulness and clear comprehension. But there it is explained in terms of the eye-door; here it should be understood in terms of the ear-door.

Evaṃ katapariggahassa hi dhātukammaṭṭhānikassa balavavipassakassa sacepi cakkhudvārādīsu ārammaṇe āpāthagate ayoniso āvajjanaṃ uppajjati, voṭṭhabbanaṃ patvā ekaṃ dve vāre āsevanaṃ labhitvā cittaṃ bhavaṅgameva otarati, na rāgādivasena uppajjati, ayaṃ koṭippatto tikkhavipassako. Aparassa rāgādivasena ekaṃ vāraṃ javanaṃ javati, javanapariyosāne pana rāgādivasena evaṃ me javanaṃ javitanti āvajjato ārammaṇaṃ pariggahitameva hoti, puna vāraṃ tathā na javati. Aparassa ekavāraṃ evaṃ āvajjato puna dutiyavāraṃ rāgādivasena javanaṃ javatiyeva, dutiyavārāvasāne pana evaṃ me javanaṃ javitanti āvajjato ārammaṇaṃ pariggahitameva hoti, tatiyavāre tathā na uppajjati. Ettha pana paṭhamo atitikkho, tatiyo atimando, dutiyassa pana vasena imasmiṃ sutte, laṭukikopame, indriyabhāvane ca ayamattho veditabbo.

Indeed, for a practitioner of element meditation with strong insight who has thus made comprehension, even if unwise attention arises when an object comes into range at the eye-door and so on, having reached the determining stage and having obtained repetition once or twice, the mind descends into the life-continuum itself; it does not arise by way of lust and so on. This is one who has reached the peak, a sharp-insight meditator. For another, the impulsion runs for one moment by way of lust and so on. But at the end of the impulsion, as he attends, “Thus has my impulsion run,” the object becomes comprehended. It does not run again in that way. For yet another, while he is attending thus one time, the impulsion runs again a second time by way of lust and so on. But at the end of the second time, as he attends, “Thus has my impulsion run,” the object becomes comprehended. It does not arise in that way a third time. Herein, the first is exceedingly sharp, the third is exceedingly dull. But by the standard of the second, this meaning should be understood in this sutta, in the Laṭukikopama Sutta, and in the development of the faculties.

Evaṃ sotadvāre pariggahitavasena dhātukammaṭṭhānikassa balaṃ dassetvā idāni kāyadvāre dīpento tañce, āvusotiādimāha. Aniṭṭhārammaṇañhi patvā dvīsu vāresu kilamati sotadvāre ca kāyadvāre ca. Tasmā yathā nāma khettassāmī puriso kudālaṃ gahetvā khettaṃ [Pg.130] anusañcaranto yattha vā tattha vā mattikapiṇḍaṃ adatvā dubbalaṭṭhānesuyeva kudālena bhūmiṃ bhinditvā satiṇamattikapiṇḍaṃ deti. Evameva mahāthero anāgate sikkhākāmā padhānakammikā kulaputtā imesu dvāresu saṃvaraṃ paṭṭhapetvā khippameva jātijarāmaraṇassa antaṃ karissantīti imesuyeva dvīsu dvāresu gāḷhaṃ katvā saṃvaraṃ desento imaṃ desanaṃ ārabhi.

Having thus shown the strength of the practitioner of element meditation by way of comprehension at the ear-door, now, illuminating it at the body-door, he spoke beginning with, “If, friend,” and so on. For when encountering a disagreeable object, one becomes weary at two doors: the ear-door and the body-door. Therefore, just as a man who is a field-owner, taking a spade and walking around the field, does not give a clod of earth just anywhere, but only in the weak spots, having broken the ground with the spade, gives a clod of earth with grass. So too the great elder, thinking, 'In the future, clansmen who desire the training and are devoted to the practice, having established restraint at these doors, will quickly make an end of birth, aging, and death,' began this discourse, teaching restraint by making it firm at these very two doors.

Tattha samudācarantīti upakkamanti. Pāṇisamphassenāti pāṇippahārena, itaresupi eseva nayo. Tathābhūtoti tathāsabhāvo. Yathābhūtasminti yathāsabhāve. Kamantīti pavattanti. Evaṃ buddhaṃ anussaratotiādīsu itipi so bhagavātiādinā nayena anussarantopi buddhaṃ anussarati, vuttaṃ kho panetaṃ bhagavatāti anussarantopi anussaratiyeva. Svākkhāto bhagavatā dhammotiādinā nayena anussarantopi dhammaṃ anussarati, kakacūpamovādaṃ anussarantopi anussaratiyeva. Suppaṭipannotiādinā nayena anussarantopi saṅghaṃ anussarati, kakacokantanaṃ adhivāsayamānassa bhikkhuno guṇaṃ anussaramānopi anussaratiyeva.

Therein, “they act upon” means they exert effort. “With contact by the hand” means with a blow of the hand; this is the method in other cases too. “Of such a nature” means having that nature. “As it truly is” means in its true nature. “They proceed” means they occur. In “Thus he recollects the Buddha,” and so on: one who recollects by the method beginning “He is the Blessed One…” recollects the Buddha. One who recollects “This was said by the Blessed One” also indeed recollects. One who recollects by the method beginning “The Dhamma is well-expounded by the Blessed One…” recollects the Dhamma. One who recollects the advice of the Simile of the Saw also indeed recollects. One who recollects by the method beginning “They have practiced well…” recollects the Saṅgha. One who recollects the virtue of the monk who endured being cut with a saw also indeed recollects.

Upekkhā kusalanissitā na saṇṭhātīti idha vipassanupekkhā adhippetā. Upekkhā kusalanissitā saṇṭhātīti idha chaḷaṅgupekkhā, sā panesā kiñcāpi khīṇāsavassa iṭṭhāniṭṭhesu ārammaṇesu arajjanādivasena pavattati, ayaṃ pana bhikkhu vīriyabalena bhāvanāsiddhiyā attano vipassanaṃ khīṇāsavassa chaḷaṅgupekkhāṭhāne ṭhapetīti vipassanāva chaḷaṅgupekkhā nāma jātā.

“Equanimity based on the wholesome does not become established”—here, insight-equanimity is intended. “Equanimity based on the wholesome becomes established”—here, six-factored equanimity is intended. Although this latter arises in an Arahant regarding desirable and undesirable objects by way of non-attachment and so on, this monk, through the power of energy and the success of cultivation, places his own insight in the position of the Arahant’s six-factored equanimity. Therefore, insight itself becomes named 'six-factored equanimity'.

303. Āpodhātuniddese āpogatanti sabbaāpesu gataṃ allayūsabhāvalakkhaṇaṃ. Pittaṃ semhantiādīsu pana yaṃ vattabbaṃ, taṃ sabbaṃ saddhiṃ bhāvanānayena visuddhimagge vuttaṃ. Pakuppatīti oghavasena vaḍḍhati, samuddato vā udakaṃ uttarati, ayamassa pākatiko pakopo, āposaṃvaṭṭakāle pana koṭisatasahassacakkavāḷaṃ udakapūrameva hoti. Ogacchantīti heṭṭhā gacchanti, uddhane āropitaudakaṃ viya khayaṃ vināsaṃ pāpuṇanti. Sesaṃ purimanayeneva veditabbaṃ.

303. In the exposition of the water element, 'gone to water' means gone into all waters, characterized by the nature of moisture and cohesion. But regarding 'bile, phlegm,' and so on, whatever should be said, all that has been said in the Visuddhimagga together with the method of cultivation. 'Becomes agitated' means it increases by way of a flood, or as water overflows from the ocean—this is its natural agitation. But at the time of the dissolution by water, a hundred thousand koṭis of world-systems become completely filled with water. 'They go down' means they go below; like water placed on a stove, they reach decay and destruction. The rest should be understood in the same way as before.

304. Tejodhātuniddese [Pg.131] tejogatanti sabbatejesu gataṃ uṇhattalakkhaṇaṃ. Tejo eva vā tejobhāvaṃ gatanti tejogataṃ. Purime āpogatepi pacchime vāyogatepi eseva nayo. Yena cāti yena tejogatena. Tasmiṃ kuppite ayaṃ kāyo santappati, ekāhikajarādibhāvena usumajāto hoti. Yena ca jīrīyatīti yena ayaṃ kāyo jīrati, indriyavekallattaṃ balaparikkhayaṃ valipalitādibhāvañca pāpuṇāti. Yena ca pariḍayhatīti yena kuppitena ayaṃ kāyo dayhati, so ca puggalo dayhāmi dayhāmīti kandanto satadhotasappigosītacandanādilepañca tālavaṇṭavātañca paccāsīsati. Yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchatīti yena taṃ asitaṃ vā odanādi, pītaṃ vā pānakādi, khāyitaṃ vā piṭṭhakhajjakādi, sāyitaṃ vā ambapakkamadhuphāṇitādi sammā paripākaṃ gacchati, rasādibhāvena vivekaṃ gacchatīti attho. Ayamettha saṅkhepo. Vitthārato pana yaṃ vattabbaṃ siyā, taṃ sabbaṃ saddhiṃ bhāvanānayena visuddhimagge vuttaṃ.

304. In the exposition of the fire element, 'tejigataṃ' (related to fire) means that which has occurred in all fire elements, characterized by heat. Or, fire itself has reached the state of fire—thus 'tejigataṃ'. This same method applies to the preceding 'āpogataṃ' (related to water) and the subsequent 'vāyogataṃ' (related to air). 'And by which' means by that which is related to fire. When it is disturbed, this body becomes heated; through conditions such as a one-day fever, it becomes feverish. 'And by which it ages' means by which this body decays, reaching a state of impaired faculties, exhaustion of strength, and the appearance of wrinkles, grey hair, and so on. 'And by which it is consumed by burning' means by which, when disturbed, this body burns; and that person, crying 'I am burning, I am burning,' longs for the application of things such as ghee washed a hundred times and gosīta sandalwood, and for the wind from a palm-leaf fan. 'And by which what is eaten, drunk, chewed, and licked undergoes proper transformation' means by which that which is eaten, such as rice; or drunk, such as beverages; or chewed, such as flour-based confections; or licked, such as ripe mango, honey, and molasses, reaches proper digestion and reaches separation by way of nutritive essence, etc.—this is the meaning. This is the summary here. But whatever should be said in detail, all that has been stated in the Visuddhimagga along with the method of meditation.

Haritantanti haritameva. Allatiṇādiṃ āgamma nibbāyatīti attho. Panthantanti mahāmaggameva. Selantanti pabbataṃ. Udakantanti udakaṃ. Ramaṇīyaṃ vā bhūmibhāganti tiṇagumbādirahitaṃ, vivittaṃ abbhokāsaṃ bhūmibhāgaṃ. Anāhārāti nirāhārā nirupādānā, ayampi pakatiyāva tejovikāro vutto, tejosaṃvaṭṭakāle pana koṭisatasahassacakkavāḷaṃ jhāpetvā chārikāmattampi na tiṭṭhati. Nhārudaddulenāti cammanillekhanena. Aggiṃ gavesantīti evarūpaṃ sukhumaṃ upādānaṃ gahetvā aggiṃ pariyesanti, yaṃ appamattakampi usumaṃ labhitvā pajjalati, sesamidhāpi purimanayeneva veditabbaṃ.

'Haritantaṃ' means simply a green place. The meaning is that having reached moist grass and so on, it is extinguished. 'Panthantaṃ' means the main road itself. 'Selantaṃ' means a mountain. 'Udakantaṃ' means water. 'Or a delightful stretch of ground' means a secluded, open stretch of ground free from grass, bushes, and so on. 'Anāhārā' means without fuel, without sustenance. This too is said to be a natural alteration of the fire element. But at the time of the cosmic dissolution by fire, after burning up a hundred thousand koṭi of world-systems, not even a measure of ash remains. 'Nhārudaddulena' means by a piece of hide discarded after scraping the skin. 'They seek fire' means they search for fire, having taken such subtle fuel, which, upon receiving even a slight amount of heat, ignites. The remainder here should also be understood in the same way as before.

305. Vāyodhātuniddese uddhaṅgamā vātāti uggārahikkārādipavattakā uddhaṃ ārohanavātā. Adhogamā vātāti uccārapassāvādinīharaṇakā adho orohanavātā. Kucchisayā vātāti antānaṃ bahivātā. Koṭṭhāsayā vātāti antānaṃ antovātā. Aṅgamaṅgānusārinoti dhamanījālānusārena sakalasarīre aṅgamaṅgāni anusaṭā samiñjanapasāraṇādinibbattakavātā. Assāsoti antopavisananāsikavāto[Pg.132]. Passāsoti bahinikkhamananāsikavāto. Ayamettha saṅkhepo. Vitthārato pana yaṃ vattabbaṃ siyā, taṃ sabbaṃ saddhiṃ bhāvanānayena visuddhimagge vuttaṃ.

305. In the exposition of the air element, 'upward-going winds' are the winds that ascend upwards, occurring with belching, hiccuping, and so on. 'Downward-going winds' are the winds that descend downwards, which expel feces, urine, and so on. 'Winds in the belly' are the winds outside the intestines. 'Winds in the bowels' are the winds inside the intestines. 'Winds that course through the major and minor limbs' are the winds that pervade the major and minor limbs throughout the entire body, following the network of vessels, and which bring about bending, stretching, and so on. 'In-breath' is the wind of the nose that enters inside. 'Out-breath' is the wind of the nose that exits outside. This is the summary here. But whatever should be said in detail, all that has been stated in the Visuddhimagga along with the method of meditation.

Gāmampi vahatīti sakalagāmampi cuṇṇavicuṇṇaṃ kurumānā ādāya gacchati, nigamādīsupi eseva nayo. Idha vāyosaṃvaṭṭakāle koṭisatasahassacakkavāḷaviddhaṃsanavasena vāyodhātuvikāro dassito. Vidhūpanenāti aggibījanakena. Ossavaneti chadanagge, tena hi udakaṃ savati, tasmā taṃ ‘‘ossavana’’nti vuccati. Sesamidhāpi purimanayeneva yojetabbaṃ.

'It carries away even a village' means, having reduced even an entire village to fine powder, it takes it and goes; this same method applies to market towns and so on. Here, the alteration of the air element is shown by way of the destruction of a hundred thousand koṭi of world-systems at the time of the cosmic dissolution by wind. 'Vidhūpanena' means with a fire-fan. 'Ossavana' means at the edge of the roof; because water flows from it, therefore it is called 'ossavana.' The remainder here should also be connected in the same way as before.

306. Seyyathāpi, āvusoti idha kiṃ dasseti? Heṭṭhā kathitānaṃ mahābhūtānaṃ nissattabhāvaṃ. Kaṭṭhanti dabbasambhāraṃ. Vallinti ābandhanavalliṃ. Tiṇanti chadanatiṇaṃ. Mattikanti anulepamattikaṃ. Ākāso parivāritoti etāni kaṭṭhādīni anto ca bahi ca parivāretvā ākāso ṭhitoti attho. Agāraṃtveva saṅkhaṃ gacchatīti agāranti paṇṇattimattaṃ hoti. Kaṭṭhādīsu pana visuṃ visuṃ rāsikatesu kaṭṭharāsivallirāsītveva vuccati. Evameva khoti evameva aṭṭhiādīni anto ca bahi ca parivāretvā ṭhito ākāso, tāneva aṭṭhiādīni paṭicca rūpaṃtveva saṅkhaṃ gacchati, sarīranti vohāraṃ gacchati. Yathā kaṭṭhādīni paṭicca gehanti saṅkhaṃ gataṃ agāraṃ khattiyagehaṃ brāhmaṇagehanti vuccati, evamidampi khattiyasarīraṃ brāhmaṇasarīranti vuccati, na hettha koci satto vā jīvo vā vijjati.

306. 'Just as, friend'—what does this show here? It shows the non-sentient nature of the great elements previously mentioned. 'Kaṭṭhaṃ' means the building materials. 'Valli' means the binding creeper. 'Tiṇaṃ' means the thatching grass. 'Mattikaṃ' means the clay for plastering. 'Enclosed by space' means that space stands, having enclosed these materials—wood and so on—both inside and out; this is the meaning. 'It is reckoned simply as a house' means that 'house' is merely a concept. But when the wood and other materials are separately heaped up, they are called simply a heap of wood, a heap of creepers, and so on. 'Even so' means that in the same way, space stands having enclosed bones and so on both inside and out. In dependence on those very bones and so on, it is reckoned simply as 'form'; it comes to be conventionally called a 'body.' Just as a house, which is reckoned as a 'dwelling' in dependence on wood and so on, is called a khattiya's dwelling or a brahmin's dwelling, so too this is called a khattiya's body or a brahmin's body. Herein, no being or life-principle is found.

Ajjhattikañceva, āvuso, cakkhūti idaṃ kasmā āraddhaṃ? Heṭṭhā upādārūpaṃ cattāro ca arūpino khandhā tīṇi ca ariyasaccāni na kathitāni, idāni tāni kathetuṃ ayaṃ desanā āraddhāti. Tattha cakkhuṃ aparibhinnanti cakkhupasāde niruddhepi upahatepi pittasemhalohitehi palibuddhepi cakkhu cakkhuviññāṇassa paccayo bhavituṃ na sakkoti, paribhinnameva hoti, cakkhuviññāṇassa pana paccayo bhavituṃ samatthaṃ aparibhinnaṃ nāma. Bāhirā ca rūpāti bāhirā catusamuṭṭhānikarūpā. Tajjo samannāhāroti taṃ cakkhuñca rūpe ca paṭicca bhavaṅgaṃ āvaṭṭetvā uppajjanamanasikāro, bhavaṅgāvaṭṭanasamatthaṃ cakkhudvāre [Pg.133] kiriyamanodhātucittanti attho. Taṃ rūpānaṃ anāpāthagatattāpi aññāvihitassapi na hoti, tajjassāti tadanurūpassa. Viññāṇabhāgassāti viññāṇakoṭṭhāsassa.

'The internal eye, friend'—why was this discourse begun? Because previously, derived materiality, the four immaterial aggregates, and the three noble truths had not been taught. Now, this discourse has been begun in order to teach them. Therein, 'the eye is unbroken' means: when the eye-sensitivity has ceased, or is damaged, or is obstructed by bile, phlegm, or blood, the eye is not able to be a condition for eye-consciousness; it is indeed broken. But that which is capable of being a condition for eye-consciousness is called 'unbroken'. 'And external forms' means external forms arising from the four causes. 'Tajjā samannāhāro' (attention arising from that) means the attention that arises in dependence on that eye and those forms, having adverted from the bhavaṅga (life-continuum). The meaning is: the functional mind-element-consciousness at the eye-door, which is capable of adverting from the bhavaṅga. It does not arise when forms have not come into range, nor for one whose attention is directed elsewhere. 'Tajjassa' means 'corresponding to that'. 'Viññāṇabhāgassa' means 'of the portion of consciousness'.

Yaṃ tathābhūtassātiādīsu dvāravasena cattāri saccāni dasseti. Tattha tathābhūtassāti cakkhuviññāṇena sahabhūtassa, cakkhuviññāṇasamaṅginoti attho. Rūpanti cakkhuviññāṇassa na rūpajanakattā cakkhuviññāṇakkhaṇe tisamuṭṭhānarūpaṃ, tadanantaracittakkhaṇe catusamuṭṭhānampi labbhati. Saṅgahaṃ gacchatīti gaṇanaṃ gacchati. Vedanādayo cakkhuviññāṇasampayuttāva. Viññāṇampi cakkhuviññāṇameva. Ettha ca saṅkhārāti cetanāva vuttā. Saṅgahoti ekato saṅgaho. Sannipātoti samāgamo. Samavāyoti rāsi. Yo paṭiccasamuppādaṃ passatīti yo paccaye passati. So dhammaṃ passatīti so paṭiccasamuppannadhamme passati, chandotiādi sabbaṃ taṇhāvevacanameva, taṇhā hi chandakaraṇavasena chando. Ālayakaraṇavasena ālayo. Anunayakaraṇavasena anunayo. Ajjhogāhitvā gilitvā gahanavasena ajjhosānanti vuccati. Chandarāgavinayo chandarāgappahānanti nibbānasseva vevacanaṃ, iti tīṇi saccāni pāḷiyaṃ āgatāneva maggasaccaṃ āharitvā gahetabbaṃ, yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi bhāvanāpaṭivedho, ayaṃ maggoti. Bahukataṃ hotīti ettāvatāpi bahuṃ bhagavato sāsanaṃ kataṃ hoti, ajjhattikañceva, āvuso, sotantiādivāresupi eseva nayo.

In the passages beginning with 'Yaṃ tathābhūtassa,' He teaches the four truths by way of the doors. Therein, 'tathābhūtassa' means co-arisen with eye-consciousness, that is, for one endowed with eye-consciousness. As for 'rūpaṃ': because eye-consciousness is not a producer of form, at the moment of eye-consciousness, form with three origins is obtained, and at the immediately subsequent mind-moment, form with four origins is also obtained. 'Saṅgahaṃ gacchati' means it goes into the reckoning. Feelings and so on are associated with eye-consciousness. Consciousness is just eye-consciousness. And here, by 'saṅkhārā' only volition is meant. 'Saṅgaho' is a collection as one. 'Sannipāto' is a coming together. 'Samavāyo' is a heap. 'One who sees dependent origination' means one who sees the conditions. 'He sees the Dhamma' means he sees the dependently arisen phenomena. 'Chando,' and so on, are all just synonyms for craving. Indeed, craving, by way of causing desire, is 'chando'; by way of causing clinging, it is 'ālayo'; by way of causing repeated attachment, it is 'anunayo'; and by way of grasping, having overwhelmed and swallowed, it is called 'ajjhosāna.' 'The removal of desire and lust' and 'the abandoning of desire and lust' are synonyms for Nibbāna itself. Thus, the three truths have come in the Pāli text itself; the truth of the path should be taken by bringing it in by implication. In these three instances, whatever is the development and penetration of these things—right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration—this is the path. 'Bahukataṃ hoti' means that even by this much, much of the Blessed One's teaching has been accomplished. In the sections beginning with 'the internal ear, friend,' and so on, this is the same method.

Manodvāre pana ajjhattiko mano nāma bhavaṅgacittaṃ. Taṃ niruddhampi āvajjanacittassa paccayo bhavituṃ asamatthaṃ mandathāmagatameva pavattamānampi paribhinnaṃ nāma hoti. Āvajjanassa pana paccayo bhavituṃ samatthaṃ aparibhinnaṃ nāma. Bāhirā ca dhammāti dhammārammaṇaṃ. Neva tāva tajjassāti idaṃ bhavaṅgasamayeneva kathitaṃ. Dutiyavāro paguṇajjhānapaccavekkhaṇena vā, paguṇakammaṭṭhānamanasikārena vā, paguṇabuddhavacanasajjhāyakaraṇādinā vā, aññavihitakaṃ sandhāya vutto. Imasmiṃ vāre rūpanti catusamuṭṭhānampi labbhati. Manoviññāṇañhi rūpaṃ samuṭṭhāpeti, vedanādayo manoviññāṇasampayuttā, viññāṇaṃ manoviññāṇameva. Saṅkhārā panettha phassacetanāvaseneva [Pg.134] gahitā. Sesaṃ vuttanayeneva veditabbaṃ. Iti mahāthero heṭṭhā ekadesameva sammasanto āgantvā imasmiṃ ṭhāne ṭhatvā heṭṭhā parihīnadesanaṃ sabbaṃ taṃtaṃdvāravasena bhājetvā dassento yathānusandhināva suttantaṃ niṭṭhapesīti.

But at the mind-door, the internal mind is the life-continuum consciousness (bhavaṅgacitta). That, even when it has ceased, is incapable of being a condition for the adverting consciousness. Even while occurring, having reached a state of weakness, it is called 'disintegrated.' But that which is capable of being a condition for adverting is called 'undisintegrated.' 'External dhammas' means mental objects. This phrase 'Neva tāva tajjassa' was spoken only with reference to the time of the bhavaṅga. The second section was spoken with reference to being otherwise engaged, either by reviewing a proficient jhāna, or by attending to a proficient meditation subject, or by reciting the Buddha's words, and so on. In this section, 'rūpaṃ' means that which has four origins is also obtained. For mind-consciousness produces form; feelings and so on are associated with mind-consciousness; consciousness is just mind-consciousness. Here, formations are taken by way of contact and volition. The rest should be understood in the way already explained. Thus the great elder, having reflected on only a part below, came and stood in this place; and while explaining the entire deficient teaching below, having divided it according to the respective doors, he completed the sutta in accordance with its connection.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

In the Papañcasūdanī, the Commentary on the Majjhima Nikāya

Mahāhatthipadopamasuttavaṇṇanā niṭṭhitā.

The commentary on the Greater Discourse on the Simile of the Elephant's Footprint is completed.

9. Mahāsāropamasuttavaṇṇanā

9. The Commentary on the Greater Discourse on the Simile of the Heartwood

307. Evaṃ me sutanti mahāsāropamasuttaṃ. Tattha acirapakkanteti saṅghaṃ bhinditvā ruhiruppādakammaṃ katvā nacirapakkante saliṅgeneva pāṭiyekke jāte.

307. The sutta beginning with 'Thus have I heard' is the Mahāsāropama Sutta. Therein, as for 'not long after he had departed': when Devadatta, having split the Saṅgha and committed the act of causing blood to flow, had not long departed, a separation arose while he was still in the guise of a monk.

Idha, bhikkhave, ekacco kulaputtoti kiñcāpi asukakulaputtoti na niyāmito, devadattaṃyeva pana sandhāya idaṃ vuttanti veditabbaṃ. So hi asambhinnāya mahāsammatapaveṇiyā okkākavaṃse jātattā jātikulaputto. Otiṇṇoti yassa jāti anto anupaviṭṭhā, so jātiyā otiṇṇo nāma. Jarādīsupi eseva nayo. Lābhasakkārādīsupi lābhoti cattāro paccayā. Sakkāroti tesaṃyeva sukatabhāvo. Silokoti vaṇṇabhaṇanaṃ. Abhinibbattetīti uppādeti. Apaññātāti dvinnaṃ janānaṃ ṭhitaṭṭhāne na paññāyanti, ghāsacchādanamattampi na labhanti. Appesakkhāti appaparivārā, purato vā pacchato vā gacchantaṃ na labhanti.

As for 'Here, monks, a certain clansman': although he was not designated as 'such and such a clansman,' it should be understood that this sutta was spoken with reference to Devadatta. Indeed, because he was born in the Okkāka dynasty, the unbroken lineage of King Mahāsammata, he is a clansman by birth. As for 'entered into': one into whom birth has entered within, he is called one who is 'entered into' by birth. This is the same method for old age and so on. Herein, regarding 'gain, honor, and so on': 'gain' means the four requisites. 'Honor' is the state of those very requisites being well-prepared. 'Fame' is the speaking of praise. 'He brings into being' means he produces. 'Unknown' means: they are not known in a place where even two people stand; they do not obtain even the measure of food and clothing. 'Of little influence' means: they have a small retinue; they do not find anyone to go before or after them.

Sārena sārakaraṇīyanti rukkhasārena kattabbaṃ akkhacakkayuganaṅgalādikaṃ yaṃkiñci. Sākhāpalāsaṃ aggahesi brahmacariyassāti maggaphalasārassa sāsanabrahmacariyassa cattāro paccayā sākhāpalāsaṃ nāma, taṃ aggahesi. Tena ca vosānaṃ āpādīti teneva ca alamettāvatā sāro me pattoti vosānaṃ āpanno.

As for 'what is to be done with the heartwood': whatever is to be made with the heartwood of a tree, such as an axle, wheel, yoke, and ploughshare. As for 'He took the branches and leaves of the holy life': the four requisites are called the branches and leaves of the holy life of the Dispensation, which has the heartwood of the path and fruit; he took that. As for 'And by that he came to a conclusion': he, just by that, with this much, thinking, 'It is enough for me; the heartwood has been attained,' came to a conclusion.

310. Ñāṇadassanaṃ ārādhetīti devadatto pañcābhiñño, dibbacakkhu ca pañcannaṃ abhiññānaṃ matthake ṭhitaṃ, taṃ imasmiṃ sutte ‘‘ñāṇadassana’’nti vuttaṃ[Pg.135]. Ajānaṃ apassaṃ viharantīti kiñci sukhumaṃ rūpaṃ ajānantā antamaso paṃsupisācakampi apassantā viharanti.

310. As for 'he accomplishes knowledge and vision': Devadatta was endowed with the five supernormal knowledges, and the divine eye stands at the head of the five supernormal knowledges. In this sutta, that is called 'knowledge and vision'. As for 'they dwell not knowing, not seeing': not knowing any subtle form, they dwell not seeing, at the very least, even dust or rubbish.

311. Asamayavimokkhaṃ ārādhetīti, ‘‘katamo asamayavimokkho? Cattāro ca ariyamaggā cattāri ca sāmaññaphalāni, nibbānañca, ayaṃ asamayavimokkho’’ti (paṭi. ma. 1.213) evaṃ vutte navalokuttaradhamme ārādheti sampādeti paṭilabhati. Lokiyasamāpattiyo hi appitappitakkhaṇeyeva paccanīkadhammehi vimuccanti, tasmā, ‘‘katamo samayavimokkho? Cattāri ca jhānāni catasso ca arūpāvacarasamāpattiyo, ayaṃ samayavimokkho’’ti evaṃ samayavimokkhoti vuttā. Lokuttaradhammā pana kālena kālaṃ vimuccanti, sakiṃ vimuttāni hi maggaphalāni vimuttāneva honti. Nibbānaṃ sabbakilesehi accantaṃ vimuttamevāti ime nava dhammā asamayavimokkhoti vuttā.

311. As for 'he accomplishes timeless liberation': 'What is timeless liberation? The four noble paths, the four fruits of asceticism, and Nibbāna—this is timeless liberation.' Thus, regarding the nine supramundane states spoken of in this way, he accomplishes, brings to completion, and obtains them. Indeed, worldly attainments are liberated from opposing states only at the very moment of absorption; therefore, it is said: 'What is timely liberation? The four jhānas and the four immaterial attainments—this is timely liberation.' The supramundane states, however, are not liberated only from time to time; for indeed, the path and fruit, once liberated, are liberated indeed. Nibbāna is utterly liberated from all defilements. Thus, these nine states are called timeless liberation.

Akuppā cetovimuttīti arahattaphalavimutti. Ayamattho etassāti etadatthaṃ, arahattaphalatthamidaṃ brahmacariyaṃ. Ayaṃ etassa atthoti vuttaṃ hoti. Etaṃ sāranti etaṃ arahattaphalaṃ brahmacariyassa sāraṃ. Etaṃ pariyosānanti etaṃ arahattaphalaṃ brahmacariyassa pariyosānaṃ, esā koṭi, na ito paraṃ pattabbaṃ atthīti yathānusandhināva desanaṃ niṭṭhapesīti.

As for 'unshakable liberation of mind': it is the liberation which is the fruit of Arahantship. 'This is the purpose for this' means 'for this purpose' (etadatthaṃ). This holy life has the fruit of Arahantship as its purpose; this is what is meant. As for 'this is the heartwood': this fruit of Arahantship is the heartwood of the holy life. As for 'this is the culmination': this fruit of Arahantship is the culmination of the holy life. This is the summit; beyond this, there is nothing further to be attained. Thus, he concludes the discourse in accordance with its own connection.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Middle-length Discourses.

Mahāsāropamasuttavaṇṇanā niṭṭhitā.

The Explanation of the Greater Discourse on the Simile of the Heartwood is completed.

10. Cūḷasāropamasuttavaṇṇanā

10. The Commentary on the Shorter Discourse on the Simile of the Heartwood

312. Evaṃ me sutanti cūḷasāropamasuttaṃ. Tattha piṅgalakocchoti so brāhmaṇo piṅgaladhātuko. Kocchoti panassa nāmaṃ, tasmā ‘‘piṅgalakoccho’’ti vuccati. Saṅghinotiādīsu pabbajitasamūhasaṅkhāto saṅgho etesaṃ atthīti saṅghino. Sveva gaṇo etesaṃ atthīti gaṇino. Ācārasikkhāpanavasena tassa gaṇassa ācariyāti gaṇācariyā. Ñātāti paññātā pākaṭā. ‘‘Appicchā santuṭṭhā, appicchatāya [Pg.136] vatthampi na nivāsentī’’tiādinā nayena samuggato yaso etesaṃ atthīti yasassino. Titthakarāti laddhikarā. Sādhusammatāti ime sādhu sundarā sappurisāti evaṃ sammatā. Bahujanassāti assutavato andhabālaputhujjanassa. Idāni te dassento seyyathidaṃ pūraṇotiādimāha. Tattha pūraṇoti tassa satthupaṭiññassa nāmaṃ. Kassapoti gottaṃ. So kira aññatarassa kulassa ekūnadāsasataṃ pūrayamāno jāto, tenassa ‘‘pūraṇo’’ti nāmaṃ akaṃsu. Maṅgaladāsattā cassa ‘‘dukkaṭa’’nti vattā natthi, akataṃ vā na katanti. ‘‘So kimahamettha vasāmī’’ti palāyi. Athassa corā vatthāni acchindiṃsu. So paṇṇena vā tiṇena vā paṭicchādetumpi ajānanto jātarūpeneva ekaṃ gāmaṃ pāvisi. Manussā taṃ disvā, ‘‘ayaṃ samaṇo arahā appiccho, natthi iminā sadiso’’ti pūvabhattādīni gahetvā upasaṅkamanti. So ‘‘mayhaṃ sāṭakaṃ anivatthabhāvena idaṃ uppanna’’nti tato paṭṭhāya sāṭakaṃ labhitvāpi na nivāsesi, tadeva pabbajjaṃ aggahesi. Tassa santike aññepi pañcasatā manussā pabbajiṃsu, taṃ sandhāyāha ‘‘pūraṇo kassapo’’ti.

312. Thus have I heard—this is the Cūḷasāropama Sutta. Therein, 'Piṅgalakoccha' means that brahmin was of a tawny nature. 'Koccha' was his name; therefore, he is called 'Piṅgalakoccha.' In 'Saṅghino' and so forth: they have a saṅgha, which is described as an assembly of renunciants; therefore, they are called 'saṅghino.' They have that very group (gaṇa); therefore, they are called 'gaṇino.' By means of teaching conduct, they are the teachers of that group; therefore, they are 'gaṇācariyā.' 'Ñātā' means well-known, evident. They have fame that has arisen by the method beginning with, 'They have few wishes, are easily contented; due to having few wishes, they do not even wear a cloth'; therefore, they are 'yasassino.' 'Titthakarā' means makers of views. 'Sādhusammatā' means they are esteemed thus: 'These are good, excellent, true men.' 'Bahujanassa' means of the unlearned, blind, and foolish common person. Now, wishing to point them out, he said what begins with, 'For instance, Pūraṇa.' Therein, 'Pūraṇa' is the name of that one who professes to be a teacher. 'Kassapa' is his clan name. It is said that he was born while completing a certain family’s one-hundred-less-one slaves; therefore, they gave him the name 'Pūraṇa.' And because he was a fortunate slave, there was no one to say 'badly done,' or of what was not done, 'it was not done.' Thinking, 'Why should I live here?' he fled. Then thieves stole his clothes. He, not knowing how to cover himself with leaves or grass, entered a village just as he was born. Seeing him, people thought, 'This ascetic is an arahant, of few wishes; there is none like him,' and approached him, taking cakes, cooked rice, and so on. He, thinking, 'This has arisen for me because of my not wearing a robe,' from then on, even upon receiving a robe, did not wear it; he took up that very state of renunciation. In his presence, five hundred other men also went forth into homelessness. Referring to him, he said, 'Pūraṇa Kassapa.'

Makkhalīti tassa nāmaṃ. Gosālāya jātattā gosāloti dutiyaṃ nāmaṃ. Taṃ kira sakaddamāya bhūmiyā telaghaṭaṃ gahetvā gacchantaṃ, ‘‘tāta, mā khalī’’ti sāmiko āha. So pamādena khalitvā patitvā sāmikassa bhayena palāyituṃ āraddho. Sāmiko upadhāvitvā sāṭakakaṇṇe aggahesi. Sopi sāṭakaṃ chaḍḍetvā acelako hutvā palāyi, sesaṃ pūraṇasadisameva.

His name was Makkhali. Because he was born in a cow-pen, his second name was Gosāla. It is said that while he was going, carrying an oil pot on muddy ground, his master said, 'My dear, do not slip.' He, through negligence, slipped and fell, and out of fear of his master, began to flee. The master, running up, grabbed the corner of his robe. He too, having discarded the robe, became naked and fled. The rest is just like that of Pūraṇa.

Ajitoti tassa nāmaṃ. Kesakambalaṃ dhāretīti kesakambalo. Iti nāmadvayaṃ saṃsanditvā ‘‘ajito kesakambalo’’ti vuccati. Tattha kesakambalo nāma manussakesehi katakambalo, tato paṭikiṭṭhataraṃ vatthaṃ nāma natthi. Yathāha – ‘‘seyyathāpi, bhikkhave, yāni kānici tantāvutānaṃ vatthānaṃ, kesakambalo tesaṃ paṭikiṭṭho akkhāyati, kesakambalo, bhikkhave, sīte sīto uṇhe uṇho dubbaṇṇo duggandho dukkhasamphasso’’ti (a. ni. 3.138).

His name is Ajita. Because he wears a hair-blanket, he is Kesakambala. Thus, combining the pair of names, he is called 'Ajita Kesakambala.' Therein, a 'kesakambala' is a blanket made from human hair; there is no cloth more repulsive than that. As was said: 'Just as, monks, of whatever woven cloths there are, the hair-blanket is declared the most despised of them; a hair-blanket, monks, is cold when it is cold, hot when it is hot, ill-colored, ill-smelling, and of unpleasant touch' (A. 3.138).

Pakudhoti [Pg.137] tassa nāmaṃ. Kaccāyanoti gottaṃ. Iti nāmagottaṃ saṃsanditvā, ‘‘pakudho kaccāyano’’ti vuccati. Sītudakapaṭikkhittako esa, vaccaṃ katvāpi udakakiccaṃ na karoti, uṇhodakaṃ vā kañjiyaṃ vā labhitvā karoti, nadiṃ vā maggodakaṃ vā atikkamma, ‘‘sīlaṃ me bhinna’’nti vālikathūpaṃ katvā sīlaṃ adhiṭṭhāya gacchati, evarūpo nissirikaladdhiko esa.

His name is Pakudha. His clan is Kaccāyana. Thus, combining name and clan, he is called 'Pakudha Kaccāyana.' He is one who rejects cold water. Even after defecating, he does not perform the water duty; he performs it only after obtaining hot water or rice-scum. Having crossed a river or water on the road, thinking, 'My virtue is broken,' he makes a sand stūpa, undertakes his virtue, and proceeds. Such is he, a holder of an inglorious doctrine.

Sañjayoti tassa nāmaṃ. Belaṭṭhassa puttoti belaṭṭhaputto. Amhākaṃ gaṇṭhanakileso palibujjhanakileso natthi, kilesagaṇṭharahitā mayanti evaṃ vāditāya laddhanāmavasena nigaṇṭho. Nāṭassa puttoti nāṭaputto. Abbhaññaṃsūti yathā tesaṃ paṭiññā, tatheva jāniṃsu. Idaṃ vuttaṃ hoti – sace nesaṃ sā paṭiññā niyyānikā sabbe abbhaññaṃsu. No ce, na abbhaññaṃsu. Tasmā kiṃ tesaṃ paṭiññā niyyānikā na niyyānikāti, ayametassa pañhassa attho. Atha bhagavā nesaṃ aniyyānikabhāvakathanena atthābhāvato alanti paṭikkhipitvā upamāya atthaṃ pavedento dhammameva desetuṃ, dhammaṃ, te brāhmaṇa, desessāmīti āha.

His name is Sañjaya. He is the son of Belaṭṭha, therefore Belaṭṭhaputta. By means of the name acquired through his doctrine, 'For us there is no defilement that is a knot, no defilement that is an obstruction; we are free from the knot of defilement,' he is Nigaṇṭha. He is the son of Nāṭa, therefore Nāṭaputta. 'They understood' means they knew just as their profession was. This is what is meant: if that profession of theirs is liberating, all understood. If not, they did not understand. Therefore, is their profession liberating? It is not liberating. This is the meaning of this question. Then the Blessed One, since there was no benefit in stating the non-liberating nature of their doctrine, rejected it, saying, 'Enough!' and, wishing to make the meaning known by way of a simile and to teach the Dhamma itself, said: 'I will teach you the Dhamma, brahmin.'

320. Tattha sacchikiriyāyāti sacchikaraṇatthaṃ. Na chandaṃ janetīti kattukamyatāchandaṃ na janayati. Na vāyamatīti vāyāmaṃ parakkamaṃ na karoti. Olīnavuttiko ca hotīti līnajjhāsayo hoti. Sāthalikoti sithilaggāhī, sāsanaṃ sithilaṃ katvā gaṇhāti, daḷhaṃ na gaṇhāti.

320. Therein, 'for realization' means for the purpose of realization. 'He does not generate desire' means he does not generate the desire of wanting to do. 'He does not strive' means he does not make effort or exertion. 'He is sluggish in conduct' means he has a sluggish disposition. 'He is negligent' means he is one who grasps loosely; he takes the teaching having made it loose, he does not take it firmly.

323. Idha, brāhmaṇa bhikkhu, vivicceva kāmehīti kathaṃ ime paṭhamajjhānādidhammā ñāṇadassanena uttaritarā jātāti? Nirodhapādakattā. Heṭṭhā paṭhamajjhānādidhammā hi vipassanāpādakā, idha nirodhapādakā, tasmā uttaritarā jātāti veditabbā. Iti bhagavā idampi suttaṃ yathānusandhināva niṭṭhapesi. Desanāvasāne brāhmaṇo saraṇesu patiṭṭhitoti.

323. The passage beginning 'Here, brahmin, a bhikkhu, quite secluded from sensual pleasures...' raises the question: How have these states beginning with the first jhāna become superior to knowledge and vision? The answer is: Because they are the basis for the attainment of cessation. For previously, the states beginning with the first jhāna are the basis for insight, but here they are the basis for the attainment of cessation. Therefore, they should be understood as being superior. Thus the Blessed One concluded this sutta also according to its proper connection. At the end of the discourse, the brahmin was established in the refuges.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

Cūḷasāropamasuttavaṇṇanā niṭṭhitā.

The Commentary on the Cūḷasāropama Sutta is concluded.

Tatiyavaggavaṇṇanā niṭṭhitā.

The Commentary on the Third Chapter is concluded.

4. Mahāyamakavaggo

4. The Great Chapter of Pairs

1. Cūḷagosiṅgasuttavaṇṇanā

1. Commentary on the Cūḷagosiṅga Sutta

325. Evaṃ [Pg.138] me sutanti cūḷagosiṅgasuttaṃ. Tattha nātike viharatīti nātikā nāma ekaṃ taḷākaṃ nissāya dvinnaṃ cūḷapitimahāpitiputtānaṃ dve gāmā, tesu ekasmiṃ gāme. Giñjakāvasatheti iṭṭhakāmaye āvasathe. Ekasmiṃ kira samaye bhagavā mahājanasaṅgahaṃ karonto vajjiraṭṭhe cārikaṃ caramāno nātikaṃ anuppatto. Nātikavāsino manussā bhagavato mahādānaṃ datvā dhammakathaṃ sutvā pasannahadayā, ‘‘satthu vasanaṭṭhānaṃ karissāmā’’ti mantetvā iṭṭhakāheva bhittisopānatthambhe vāḷarūpādīni dassento pāsādaṃ katvā sudhāya limpitvā mālākammalatākammādīni niṭṭhāpetvā bhummattharaṇamañcapīṭhādīni paññapetvā satthu niyyātesuṃ. Aparāparaṃ panettha manussā bhikkhusaṅghassa rattiṭṭhānadivāṭṭhānamaṇḍapacaṅkamādīni kārayiṃsu. Iti so vihāro mahā ahosi. Taṃ sandhāya vuttaṃ ‘‘giñjakāvasathe’’ti.

325. The Cūḷagosiṅga Sutta is the sutta beginning with 'Thus have I heard.' Therein, regarding the phrase 'dwelling at Nātika': Nātika is the name for two villages belonging to the sons of a younger and an elder paternal uncle, situated near a certain reservoir; it refers to one of those villages. 'In the Giñjakāvasatha' means in a dwelling made of bricks. It is said that at one time, the Blessed One, while journeying through the Vajjian country showing favor to the great populace, arrived at Nātika. The people dwelling in Nātika gave a great offering to the Blessed One, listened to a Dhamma discourse, and with gladdened hearts, they consulted, saying, 'We shall build a residence for the Teacher.' They then built a mansion entirely of bricks, displaying walls, stair-pillars, and figures of beasts, etc., plastered it with stucco, finished the floral and creeper-work decorations, prepared floor-coverings, couches, and chairs, and dedicated it to the Teacher. Subsequently, people there had places for night and day, pavilions, and ambulatories, etc., built for the Sangha of bhikkhus. Thus, that monastery became great. With reference to this, it was said, 'in the Giñjakāvasatha'.

Gosiṅgasālavanadāyeti tattha ekassa jeṭṭhakarukkhassa khandhato gosiṅgasaṇṭhānaṃ hutvā viṭapaṃ uṭṭhahi, taṃ rukkhaṃ upādāya sabbampi taṃ vanaṃ gosiṅgasālavananti saṅkhaṃ gataṃ. Dāyoti avisesena araññassetaṃ nāmaṃ. Tasmā gosiṅgasālavanadāyeti gosiṅgasālavanaaraññeti attho. Viharantīti sāmaggirasaṃ anubhavamānā viharanti. Imesañhi kulaputtānaṃ uparipaṇṇāsake puthujjanakālo kathito, idha khīṇāsavakālo. Tadā hi te laddhassādā laddhapatiṭṭhā adhigatapaṭisambhidā khīṇāsavā hutvā sāmaggirasaṃ anubhavamānā tattha vihariṃsu. Taṃ sandhāyetaṃ vuttaṃ.

Regarding 'in the Gosiṅga Sāla forest-wood': there, from the trunk of a certain chief tree of the forest, a forked branch grew up, having the shape of a cow's horn. On account of that tree, the entire forest came to be known as the Gosiṅga Sāla forest. 'Wood' (dāya) is a general name for a forest. Therefore, 'in the Gosiṅga Sāla forest-wood' means 'in the Gosiṅga Sāla forest'. 'They were dwelling' means they were dwelling experiencing the taste of harmony. For of these clansmen, their time as worldlings was described in the Uparipaṇṇāsaka; here, their time as destroyers of the cankers is described. For at that time, having attained the delight, having attained the firm standing, having acquired the analytical knowledges, being destroyers of the cankers, they dwelled there experiencing the taste of harmony. With reference to this, it was said.

Yena gosiṅgasālavanadāyo tenupasaṅkamīti dhammasenāpatimahāmoggallānattheresu vā asītimahāsāvakesu vā, antamaso dhammabhaṇḍāgārikaānandattherampi kañci anāmantetvā sayameva pattacīvaraṃ ādāya anīkā nissaṭo hatthī viya, yūthā nissaṭo kāḷasīho viya[Pg.139], vātacchinno valāhako viya ekakova upasaṅkami. Kasmā panettha bhagavā sayaṃ agamāsīti? Tayo kulaputtā sāmaggirasaṃ anubhavantā viharanti, tesaṃ paggaṇhanato, pacchimajanataṃ anukampanato dhammagarubhāvato ca. Evaṃ kirassa ahosi – ‘‘ahaṃ ime kulaputte paggaṇhitvā ukkaṃsitvā paṭisanthāraṃ katvā dhammaṃ nesaṃ desessāmī’’ti. Evaṃ tāva paggaṇhanato agamāsi. Aparampissa ahosi – ‘‘anāgate kulaputtā sammāsambuddho samaggavāsaṃ vasantānaṃ santikaṃ sayaṃ gantvā paṭisanthāraṃ katvā dhammaṃ kathetvā tayo kulaputte paggaṇhi, ko nāma samaggavāsaṃ na vaseyyāti samaggavāsaṃ vasitabbaṃ maññamānā khippameva dukkhassantaṃ karissantī’’ti. Evaṃ pacchimajanataṃ anukampanatopi agamāsi. Buddhā ca nāma dhammagaruno honti, so ca nesaṃ dhammagarubhāvo rathavinīte āvikatova. Iti imasmā dhammagarubhāvatopi dhammaṃ paggaṇhissāmīti agamāsi.

Regarding 'He approached the Gosiṅga Sāla forest-wood': without summoning anyone—not the General of the Dhamma, the Elder Sāriputta, or the Elder Mahā Moggallāna, or the eighty great disciples, or even, at the very least, the Treasurer of the Dhamma, the Elder Ānanda—he took his bowl and robe himself and approached all alone, like an elephant that has left the herd, like a maned lion-king that has left the pride, like a Valāhaka horse that cuts the wind. But why did the Blessed One go there himself? Because three clansmen were dwelling there experiencing the taste of harmony; it was due to his wish to support them, his compassion for future generations, and his reverence for the Dhamma. It is said that this occurred to him: 'Having supported and extolled these clansmen, and having made friendly conversation, I shall teach them the Dhamma.' Thus, he went, firstly, out of a wish to support them. Furthermore, this occurred to him: 'In the future, clansmen will think: "The Perfectly Enlightened One himself went to those dwelling in harmony, made friendly conversation, taught the Dhamma, and supported the three clansmen. Who, then, would not dwell in harmony?" Thinking that dwelling in harmony is what ought to be done, they will quickly make an end of suffering.' Thus, he also went out of compassion for future generations. And Buddhas, indeed, are reverent towards the Dhamma, and their reverence for the Dhamma is revealed in the Rathavinīta Sutta. Thus, also from this reverence for the Dhamma, he went, thinking, 'I will support the Dhamma.'

Dāyapāloti araññapālo. So taṃ araññaṃ yathā icchiticchitappadesena manussā pavisitvā tattha pupphaṃ vā phalaṃ vā niyyāsaṃ vā dabbasambhāraṃ vā na haranti, evaṃ vatiyā parikkhittassa tassa araññassa yojite dvāre nisīditvā taṃ araññaṃ rakkhati, pāleti. Tasmā ‘‘dāyapālo’’ti vutto. Attakāmarūpāti attano hitaṃ kāmayamānasabhāvā hutvā viharanti. Yo hi imasmiṃ sāsane pabbajitvāpi vejjakammadūtakammapahiṇagamanādīnaṃ vasena ekavīsatianesanāhi jīvikaṃ kappeti, ayaṃ na attakāmarūpo nāma. Yo pana imasmiṃ sāsane pabbajitvā ekavīsatianesanaṃ pahāya catupārisuddhisīle patiṭṭhāya buddhavacanaṃ uggaṇhitvā sappāyadhutaṅgaṃ adhiṭṭhāya aṭṭhatiṃsāya ārammaṇesu cittaruciyaṃ kammaṭṭhānaṃ gahetvā gāmantaṃ pahāya araññaṃ pavisitvā samāpattiyo nibbattetvā vipassanāya kammaṃ kurumāno viharati, ayaṃ attakāmo nāma. Tepi tayo kulaputtā evarūpā ahesuṃ. Tena vuttaṃ – ‘‘attakāmarūpā viharantī’’ti.

'The wood-guardian' means the forest-keeper. He sits at the appointed gate of that forest, which is enclosed by a fence, and guards and protects that forest in such a way that people, having entered whatever place they wish, do not take away flowers, or fruit, or resin, or building materials. Therefore, he is called the 'wood-guardian'. 'Being of a nature that desires their own welfare' means they dwell having the nature of desiring their own benefit. For whichever bhikkhu, having gone forth in this Dispensation, makes his living by the twenty-one kinds of wrong livelihood—by way of practicing medicine, acting as a messenger, running errands, and so on—this one is not called 'one who is of a nature that desires his own welfare'. But whichever bhikkhu, having gone forth in this Dispensation, having abandoned the twenty-one kinds of wrong livelihood, being established in the fourfold purity of virtue, having learned the Buddha's word, having undertaken a suitable ascetic practice, having taken up a meditation subject that is agreeable to his mind from among the thirty-eight objects, having abandoned the vicinity of a village and entered the forest, having produced the meditative attainments, dwells practicing the work of insight meditation—this one is called 'one who desires his own welfare'. And those three clansmen were of such a nature. Therefore it was said: 'they dwell being of a nature that desires their own welfare'.

Mā tesaṃ aphāsumakāsīti tesaṃ mā aphāsukaṃ akāsīti bhagavantaṃ vāresi. Evaṃ kirassa ahosi – ‘‘ime kulaputtā samaggā viharanti, ekaccassa ca gataṭṭhāne bhaṇḍanakalahavivādā vattanti, tikhiṇasiṅgo caṇḍagoṇo viya ovijjhanto vicarati, athekamaggena dvinnaṃ gamanaṃ na [Pg.140] hoti, kadāci ayampi evaṃ karonto imesaṃ kulaputtānaṃ samaggavāsaṃ bhindeyya. Pāsādiko ca panesa suvaṇṇavaṇṇo surasagiddho maññe, gatakālato paṭṭhāya paṇītadāyakānaṃ attano upaṭṭhākānañca vaṇṇakathanādīhi imesaṃ kulaputtānaṃ appamādavihāraṃ bhindeyya. Vasanaṭṭhānāni cāpi etesaṃ kulaputtānaṃ nibaddhāni paricchinnāni tisso ca paṇṇasālā tayo caṅkamā tīṇi divāṭṭhānāni tīṇi mañcapīṭhāni. Ayaṃ pana samaṇo mahākāyo vuḍḍhataro maññe bhavissati. So akāle ime kulaputte senāsanā vuṭṭhāpessati. Evaṃ sabbathāpi etesaṃ aphāsu bhavissatī’’ti. Taṃ anicchanto, ‘‘mā tesaṃ aphāsukamakāsī’’ti bhagavantaṃ vāresi.

“Do not cause them discomfort”: thus he restrained the Blessed One. It is said that this thought occurred to him: “These clansmen live in harmony. For some, however, disputes, quarrels, and conflicts occur in the places they go to; like a fierce bull with sharp horns, he might wander about goring. Then there is no passage for two on a single path. Sometimes, this one, acting thus, might break the harmonious living of these clansmen. Moreover, this one is inspiring, has a golden complexion, and, I suppose, is greedy for fine tastes. From the time of his arrival, by means of speaking in praise and so on of donors of fine food and of his own attendants, he might break the diligent abiding of these clansmen. Also, the dwelling places of these clansmen are fixed and limited: three leaf-huts, three walking paths, three daytime resting places, and three beds and chairs. But this ascetic has a large body and, I suppose, will be the most senior. He will make these clansmen rise from their lodgings at an unsuitable time. Thus, in every way, there will be discomfort for them.” Not wishing for this, he restrained the Blessed One, saying, “Do not cause discomfort to them.”

Kiṃ panesa jānanto vāresi, ajānantoti? Ajānanto. Kiñcāpi hi tathāgatassa paṭisandhiggahaṇato paṭṭhāya dasasahassacakkavāḷakampanādīni pāṭihāriyāni pavattiṃsu, araññavāsino pana dubbalamanussā sakammappasutā tāni sallakkhetuṃ na sakkonti. Sammāsambuddho ca nāma yadā anekabhikkhusahassaparivāro byāmappabhāya asītianubyañjanehi dvattiṃsamahāpurisalakkhaṇasiriyā ca buddhānubhāvaṃ dassento vicarati, tadā ko esoti apucchitvāva jānitabbo hoti. Tadā pana bhagavā sabbampi taṃ buddhānubhāvaṃ cīvaragabbhena paṭicchādetvā valāhakagabbhena paṭicchanno puṇṇacando viya sayameva pattacīvaramādāya aññātakavesena agamāsi. Iti naṃ ajānantova dāyapālo nivāresi.

Now, did he restrain him knowing, or not knowing? Not knowing. For although from the Tathāgata's taking of conception onwards, miracles such as the shaking of the ten-thousand world-system occurred, forest-dwelling people of little wisdom, being absorbed in their own work, are not able to notice them. And when a Perfectly Enlightened One travels surrounded by a retinue of many thousands of monks, displaying the Buddha's power with his fathom-span aura, the eighty minor characteristics, and the splendor of the thirty-two marks of a great man, then he is to be known without even having to ask, “Who is this?” But at that time, the Blessed One, having concealed all that Buddha-power within the chamber of his robe, like a full moon concealed within a cloud-chamber, went by himself, taking his bowl and robe, in the guise of an unknown person. Thus, it was without knowing him that the forest guardian restrained him.

Etadavocāti thero kira mā samaṇāti dāyapālassa kathaṃ sutvāva cintesi – ‘‘mayaṃ tayo janā idha viharāma, aññe pabbajitā nāma natthi, ayañca dāyapālo pabbajitena viya saddhiṃ katheti, ko nu kho bhavissatī’’ti divāṭṭhānato vuṭṭhāya dvāre ṭhatvā maggaṃ olokento bhagavantaṃ addasa. Bhagavāpi therassa saha dassaneneva sarīrobhāsaṃ muñci, asītianubyañjanavirājitā byāmappabhā pasāritasuvaṇṇapaṭo viya virocittha. Thero, ‘‘ayaṃ dāyapālo phaṇakataṃ āsivisaṃ gīvāya gahetuṃ hatthaṃ pasārento viya loke aggapuggalena saddhiṃ kathentova na jānāti, aññatarabhikkhunā viya saddhiṃ kathetī’’ti nivārento etaṃ, ‘‘mā, āvuso dāyapālā’’tiādivacanaṃ avoca.

Regarding “He said this”: It is said that the Elder, upon hearing the forest guardian's words, “Do not, ascetic!”, thought: “We three people live here; there are no other renunciants. And this forest guardian speaks as if with a renunciant. Who could it be?” Rising from his daytime resting place, he stood at the door looking at the path and saw the Blessed One. The Blessed One, at the very moment of being seen by the Elder, released his bodily radiance. His fathom-span aura, adorned with the eighty minor characteristics, shone like a spread-out cloth of gold. The Elder thought: “This forest guardian, like one stretching out a hand to seize a venomous snake with spread hood by the neck, does not know that he is speaking with the foremost person in the world. He speaks as if speaking with some ordinary monk!” Wishing to prevent him, he spoke the words beginning with, “Do not, friend forest guardian.”

Tenupasaṅkamīti [Pg.141] kasmā bhagavato paccuggamanaṃ akatvā upasaṅkami? Evaṃ kirassa ahosi – ‘‘mayaṃ tayo janā samaggavāsaṃ vasāma, sacāhaṃ ekakova paccuggamanaṃ karissāmi, samaggavāso nāma na bhavissatī’’ti piyamitte gahetvāva paccuggamanaṃ karissāmi. Yathā ca bhagavā mayhaṃ piyo, evaṃ sahāyānampi me piyoti, tehi saddhiṃ paccuggamanaṃ kātukāmo sayaṃ akatvāva upasaṅkami. Keci pana tesaṃ therānaṃ paṇṇasāladvāre caṅkamanakoṭiyā bhagavato āgamanamaggo hoti, tasmā thero tesaṃ saññaṃ dadamānova gatoti. Abhikkamathāti ito āgacchatha. Pāde pakkhālesīti vikasitapadumasannibhehi jālahatthehi maṇivaṇṇaṃ udakaṃ gahetvā suvaṇṇavaṇṇesu piṭṭhipādesu udakamabhisiñcitvā pādena pādaṃ ghaṃsanto pakkhālesi. Buddhānaṃ kāye rajojallaṃ nāma na upalimpati, kasmā pakkhālesīti? Sarīrassa utuggahaṇatthaṃ, tesañca cittasampahaṃsanatthaṃ. Amhehi abhihaṭena udakena bhagavā pāde pakkhālesi, paribhogaṃ akāsīti tesaṃ bhikkhūnaṃ balavasomanassavasena cittaṃ pīṇitaṃ hoti, tasmā pakkhālesi. Āyasmantaṃ anuruddhaṃ bhagavā etadavocāti so kira tesaṃ vuḍḍhataro.

Regarding “He approached him”: Why did he approach without going out to meet the Blessed One? It is said this thought occurred to him: “We three people live a life of harmony. If I alone go out to meet him, what is called harmonious living will not be. I will go out to meet him only after getting my dear friends. And just as the Blessed One is dear to me, so too may he be dear to my companions.” Thinking thus, and wishing to go out to meet him together with them, he approached without going by himself. Some, however, say that the path of the Blessed One's arrival was at the door of the Elders' leaf-hut and the end of their walking path; therefore, the Elder went while giving them a sign. “Come forward” means “come here.” Regarding “He washed his feet”: taking jewel-colored water with his net-like hands that resembled blooming lotuses, and pouring the water on his golden-hued insteps, he washed them, rubbing one foot with the other. Dust and grime do not adhere to the bodies of Buddhas. Why did he wash them? For the sake of refreshing the body and for the sake of gladdening their minds. “The Blessed One washed his feet with the water brought by us; he made use of it.” Thus, through the power of strong gladness, the minds of those monks become delighted. Therefore, he washed them. Regarding “The Blessed One said this to the Venerable Anuruddha”: It is said he was the most senior among them.

326. Tassa saṅgahe kate sesānaṃ katova hotīti theraññeva etaṃ kacci vo anuruddhātiādivacanaṃ avoca. Tattha kaccīti pucchanatthe nipāto. Voti sāmivacanaṃ. Idaṃ vuttaṃ hoti – kacci anuruddhā tumhākaṃ khamanīyaṃ, iriyāpatho vo khamati? Kacci yāpanīyaṃ, kacci vo jīvitaṃ yāpeti ghaṭiyati? Kacci piṇḍakena na kilamatha, kacci tumhākaṃ sulabhapiṇḍaṃ, sampatte vo disvā manussā uḷuṅkayāguṃ vā kaṭacchubhikkhaṃ vā dātabbaṃ maññantīti bhikkhācāravattaṃ pucchati. Kasmā? Paccayena akilamantena hi sakkā samaṇadhammo kātuṃ, vattameva vā etaṃ pabbajitānaṃ. Atha tena paṭivacane dinne, ‘‘anuruddhā, tumhe rājapabbajitā mahāpuññā, manussā tumhākaṃ araññe vasantānaṃ adatvā kassa aññassa dātabbaṃ maññissanti, tumhe pana etaṃ bhuñjitvā kiṃ nu kho migapotakā viya aññamaññaṃ saṅghaṭṭentā viharatha, udāhu sāmaggibhāvo vo atthī’’ti sāmaggirasaṃ pucchanto, kacci pana vo, anuruddhā, samaggātiādimāha.

326. When he was attended to, it was as if the others were attended to. Therefore, He spoke only to the Elder these words beginning with, 'Kacci vo, Anuruddhā?' Here, 'kacci' is a particle used for questioning. 'Vo' is a possessive pronoun. This is what is meant: 'Anuruddhā, is it bearable for you? Are your bodily postures endurable? Is it sustainable? Does your life-faculty carry on, does it proceed? Are you not weary on account of almsfood? Is almsfood easy for you to obtain? When people see you have arrived, do they think to offer gruel or a ladleful of alms?' Thus, He inquires about the practice of alms-gathering. Why? For it is possible for one who is not wearied by requisites to practice the ascetic's duties; or, this is simply the duty of the ordained. Then, when a reply was given by him, He said, 'Anuruddhā, you are of royal lineage, gone forth and greatly meritorious. When people see you dwelling in the forest, to whom else would they think to give if not to you? But having eaten this, do you live jostling one another like young deer, or is there a state of harmony among you?' Thus, inquiring about the essence of harmony, He asks, 'But Anuruddhā, are you harmonious?' and so forth.

Tattha khīrodakībhūtāti yathā khīrañca udakañca aññamaññaṃ saṃsandati, visuṃ na hoti, ekattaṃ viya upeti, kacci evaṃ sāmaggivasena ekattūpagatacittuppādā [Pg.142] viharathāti pucchati. Piyacakkhūhīti mettacittaṃ paccupaṭṭhapetvā olokanacakkhūni piyacakkhūni nāma. Kacci tathārūpehi cakkhūhi aññamaññaṃ sampassantā viharathāti pucchati. Tagghāti ekaṃsatthe nipāto. Ekaṃsena mayaṃ, bhanteti vuttaṃ hoti. Yathā kathaṃ panāti ettha yathāti nipātamattaṃ. Kathanti kāraṇapucchā. Kathaṃ pana tumhe evaṃ viharatha, kena kāraṇena viharatha, taṃ me kāraṇaṃ brūthāti vuttaṃ hoti. Mettaṃ kāyakammanti mettacittavasena pavattaṃ kāyakammaṃ. Āvi ceva raho cāti sammukhā ceva parammukhā ca. Itaresupi eseva nayo.

Therein, 'khīrodakībhūtā' (become like milk and water) means: just as milk and water mix together, do not become separate, and approach a state of oneness, He asks, 'Do you dwell thus, with minds that have reached oneness through the power of harmony?' 'Piyacakkhūhi' (with loving eyes) means: the eyes with which one looks after having established a mind of loving-kindness are called 'loving eyes'. He asks, 'Do you dwell looking at one another with such eyes?' 'Tagghā' is a particle in the sense of certainty. This is what is meant: 'Certainly, venerable sir, we do.' In the phrase 'Yathā kathaṃ pana', 'yathā' is merely a particle. 'Kathaṃ' is a question about the reason. This is what is meant: 'But how do you dwell thus? For what reason do you dwell thus? Tell me that reason.' 'Mettaṃ kāyakammaṃ' (bodily action of loving-kindness) means bodily action that proceeds by way of a mind of loving-kindness. 'Āvi ceva raho ca' (openly and in secret) means both in one's presence and in one's absence. The same method applies to the other terms as well.

Tattha sammukhā kāyavacīkammāni sahavāse labbhanti, itarāni vippavāse. Manokammaṃ sabbattha labbhati. Yañhi sahavasantesu ekena mañcapīṭhaṃ vā dārubhaṇḍaṃ vā mattikābhaṇḍaṃ vā bahi dunnikkhittaṃ hoti, taṃ disvā kenidaṃ vaḷañjitanti avaññaṃ akatvā attanā dunnikkhittaṃ viya gahetvā paṭisāmentassa paṭijaggitabbayuttaṃ vā pana ṭhānaṃ paṭijaggantassa sammukhā mettaṃ kāyakammaṃ nāma hoti. Ekasmiṃ pakkante tena dunnikkhittaṃ senāsanaparikkhāraṃ tatheva nikkhipantassa paṭijaggitabbayuttaṭṭhānaṃ vā pana paṭijaggantassa parammukhā mettaṃ kāyakammaṃ nāma hoti. Sahavasantassa pana tehi saddhiṃ madhuraṃ sammodanīyaṃ kathaṃ paṭisanthārakathaṃ sāraṇīyakathaṃ dhammīkathaṃ sarabhaññaṃ sākacchaṃ pañhapucchanaṃ pañhavissajjananti evamādikaraṇe sammukhā mettaṃ vacīkammaṃ nāma hoti. Theresu pana pakkantesu mayhaṃ piyasahāyo nandiyatthero kimilatthero evaṃ sīlasampanno, evaṃ ācārasampannotiādiguṇakathanaṃ parammukhā mettaṃ vacīkammaṃ nāma hoti. Mayhaṃ piyamitto nandiyatthero kimilatthero avero hotu, abyāpajjo sukhī hotūti evaṃ samannāharato pana sammukhāpi parammukhāpi mettaṃ manokammaṃ hotiyeva.

Therein, bodily and verbal actions in one's presence are found when living together; the others are found when living apart. Mental action is found everywhere. Indeed, among those living together, if a bed, a bench, a wooden item, or an earthenware item has been carelessly placed outside by one monk, and another sees it, then without showing contempt by thinking, 'By whom was this used?', he takes it as if he had carelessly placed it himself and puts it away, or he tends to a place that should be tended to—this is called a bodily act of loving-kindness in one's presence. When one monk has departed, for another who puts away the lodging requisites carelessly placed by him in the same way, or who tends to a place that should be tended to, this is called a bodily act of loving-kindness in his absence. For one living together with others, engaging with them in sweet and friendly conversation, welcoming talk, memorable talk, Dhamma talk, chanting, discussion, asking questions, and answering questions—doing these and similar things is called a verbal act of loving-kindness in one's presence. When the elders have departed, speaking of their virtues—'My dear friend, the Elder Nandiya, the Elder Kimila, is so endowed with virtue, so endowed with good conduct,' and so on—is called a verbal act of loving-kindness in their absence. For one who directs his mind thus: 'May my dear friend, the Elder Nandiya, the Elder Kimila, be free from enmity, free from affliction, may he be happy'—this is indeed a mental act of loving-kindness, whether in their presence or in their absence.

Nānā hi kho no, bhante, kāyāti kāyañhi piṭṭhaṃ viya mattikā viya ca omadditvā ekato kātuṃ na sakkā. Ekañca pana maññe cittanti cittaṃ pana no hitaṭṭhena nirantaraṭṭhena aviggahaṭṭhena samaggaṭṭhena ekamevāti dasseti. Kathaṃ panetaṃ sakaṃ cittaṃ nikkhipitvā itaresaṃ cittavasena vattiṃsūti? Ekassa patte malaṃ uṭṭhahati, ekassa cīvaraṃ kiliṭṭhaṃ hoti, ekassa paribhaṇḍakammaṃ hoti. Tattha yassa patte malaṃ uṭṭhitaṃ, tena mamāvuso, patte malaṃ uṭṭhitaṃ pacituṃ vaṭṭatīti vutte itare mayhaṃ cīvaraṃ kiliṭṭhaṃ [Pg.143] dhovitabbaṃ, mayhaṃ paribhaṇḍaṃ kātabbanti avatvā araññaṃ pavisitvā dārūni āharitvā chinditvā pattakaṭāhe paribhaṇḍaṃ katvā tato paraṃ cīvaraṃ vā dhovanti, paribhaṇḍaṃ vā karonti. Mamāvuso, cīvaraṃ kiliṭṭhaṃ dhovituṃ vaṭṭati, mama paṇṇasālā uklāpā paribhaṇḍaṃ kātuṃ vaṭṭatīti paṭhamataraṃ ārocitepi eseva nayo.

'Indeed, venerable sir, our bodies are diverse' means: for it is not possible to knead bodies together and make them one, like flour or clay. 'But I think the mind is one' shows that our mind, however, is one in the sense of being beneficial, in the sense of being continuous, in the sense of being without conflict, and in the sense of being harmonious. But how did they act according to the minds of others, having set aside their own minds? When the bowl of one monk became stained, or the robe of another became soiled, or another had plastering work to do, and the one whose bowl was stained said, 'Friend, my bowl is stained, it is proper to fire it,' the others, without saying, 'My robe is soiled and must be washed,' or 'My plastering work must be done,' would enter the forest, gather and chop firewood, plaster the bowl-firing pot with clay, fire the bowl, and only after that would they wash a robe or do plastering work. Even when it was announced first, 'Friend, my robe is soiled and it is proper to wash it,' or 'My leaf-hut is dirty, it is proper to do the plastering work,' this same method applies.

327. Sādhu sādhu, anuruddhāti bhagavā heṭṭhā na ca mayaṃ, bhante, piṇḍakena kilamimhāti vutte na sādhukāramadāsi. Kasmā? Ayañhi kabaḷīkāro āhāro nāma imesaṃ sattānaṃ apāyalokepi devamanussalokepi āciṇṇasamāciṇṇova. Ayaṃ pana lokasannivāso yebhuyyena vivādapakkhando, apāyaloke devamanussalokepi ime sattā paṭiviruddhā eva, etesaṃ sāmaggikālo dullabho, kadācideva hotīti samaggavāsassa dullabhattā idha bhagavā sādhukāramadāsi. Idāni tesaṃ appamādalakkhaṇaṃ pucchanto kacci pana vo, anuruddhātiādimāha. Tattha voti nipātamattaṃ paccattavacanaṃ vā, kacci tumheti attho. Amhākanti amhesu tīsu janesu. Piṇḍāya paṭikkamatīti gāme piṇḍāya caritvā paccāgacchati. Avakkārapātinti atirekapiṇḍapātaṃ apanetvā ṭhapanatthāya ekaṃ samuggapātiṃ dhovitvā ṭhapeti.

327. Regarding the words, 'Good, good, Anuruddha,' the Blessed One had not given his approval previously when it was said, 'Venerable sir, we were not weary from the alms-round.' Why? Because this physical food is indeed a constant practice for these beings in the plane of misery and also in the world of gods and humans. This world of beings, for the most part, is inclined to dispute; in the plane of misery and also in the world of gods and humans, these beings are indeed opposed to one another. For them, a time of harmony is difficult to obtain; it occurs only rarely. Thus, because of the rarity of living in harmony, the Blessed One gave his approval here. Now, asking about the characteristic of their diligence, he said, 'But I hope, Anuruddha...' and so on. Therein, `vo` is merely a particle, or it is the nominative case, meaning 'you.' `Amhākaṃ` means 'among us three persons.' `Piṇḍāya paṭikkamati` means: having wandered for alms in the village, one returns. `Avakkārapātiṃ` means: for the purpose of storing the excess alms-food after setting it aside, one washes and sets in place a lidded bowl.

Yo pacchāti te kira therā na ekatova bhikkhācāraṃ pavisanti, phalasamāpattiratā hete. Pātova sarīrappaṭijagganaṃ katvā vattappaṭipattiṃ pūretvā senāsanaṃ pavisitvā kālaparicchedaṃ katvā phalasamāpattiṃ appetvā nisīdanti. Tesu yo paṭhamataraṃ nisinno attano kālaparicchedavasena paṭhamataraṃ uṭṭhāti; so piṇḍāya caritvā paṭinivatto bhattakiccaṭṭhānaṃ āgantvā jānāti – ‘‘dve bhikkhū pacchā, ahaṃ paṭhamataraṃ āgato’’ti. Atha pattaṃ pidahitvā āsanapaññāpanādīni katvā yadi patte paṭivisamattameva hoti, nisīditvā bhuñjati. Yadi atirekaṃ hoti, avakkārapātiyaṃ pakkhipitvā pātiṃ pidhāya bhuñjati. Katabhattakicco pattaṃ dhovitvā vodakaṃ katvā thavikāya osāpetvā pattacīvaraṃ gahetvā attano vasanaṭṭhānaṃ pavisati. Dutiyopi āgantvāva jānāti – ‘‘eko paṭhamaṃ āgato, eko pacchato’’ti. So sace patte bhattaṃ pamāṇameva hoti, bhuñjati. Sace mandaṃ, avakkārapātito gahetvā bhuñjati. Sace atirekaṃ [Pg.144] hoti, avakkārapātiyaṃ pakkhipitvā pamāṇameva bhuñjitvā purimatthero viya vasanaṭṭhānaṃ pavisati. Tatiyopi āgantvāva jānāti – ‘‘dve paṭhamaṃ āgatā, ahaṃ pacchato’’ti. Sopi dutiyatthero viya bhuñjitvā katabhattakicco pattaṃ dhovitvā vodakaṃ katvā thavikāya osāpetvā āsanāni ukkhipitvā paṭisāmeti; pānīyaghaṭe vā paribhojanīyaghaṭe vā avasesaṃ udakaṃ chaḍḍetvā ghaṭe nikujjitvā avakkārapātiyaṃ sace avasesabhattaṃ hoti, taṃ vuttanayena jahitvā pātiṃ dhovitvā paṭisāmeti; bhattaggaṃ sammajjati. Tato kacavaraṃ chaḍḍetvā sammajjaniṃ ukkhipitvā upacikāhi muttaṭṭhāne ṭhapetvā pattacīvaramādāya vasanaṭṭhānaṃ pavisati. Idaṃ therānaṃ bahivihāre araññe bhattakiccakaraṇaṭṭhāne bhojanasālāyaṃ vattaṃ. Idaṃ sandhāya, ‘‘yo pacchā’’tiādi vuttaṃ.

Regarding 'who is last,' it is said that those elders do not enter the alms-round together, for they are devoted to the attainment of fruition. Early in the morning, after attending to their bodily needs and fulfilling their duties, they enter their dwelling, set a time limit, and sit down, having entered into the attainment of fruition. Among them, the one who sat down first rises first in accordance with his own set time limit. Having wandered for alms and returned, he comes to the place for the meal and knows: 'Two bhikkhus are behind; I have come first.' Then, preparing his bowl, arranging the seats, and so on, if there is just enough food in the bowl, he sits and eats. If there is an excess, he puts it into the bowl for excess food, covers the bowl, and eats. Having finished his meal, he washes his bowl, dries it, puts it in its bag, takes his bowl and robes, and enters his own dwelling. The second one also, upon arriving, knows: 'One has come first, one is behind.' If there is just the right amount of food in his bowl, he eats. If it is too little, he takes from the bowl for excess food and eats. If there is an excess, he puts it into the bowl for excess food, eats just the right amount, and like the first elder, enters his dwelling. The third one also, upon arriving, knows: 'Two have come first; I am last.' He too, like the second elder, eats. Having finished his meal, he washes his bowl, dries it, puts it in its bag, then collects the seats and puts them away. He empties any remaining water from the drinking-water pot or the pot for general use, turns the pots upside down, and if there is any leftover food in the bowl for excess food, he disposes of it in the manner described, washes the bowl, and puts it away. He sweeps the dining hall. Then, having disposed of the rubbish, he takes up the broom and places it in a place free from termites, and taking his bowl and robes, he enters his dwelling. This is the elders' duty in the dining hall, at the place for the meal, in the forest, outside the monastery. It is with reference to this that, 'The one who is last...' and so on was said.

Yo passatītiādi pana nesaṃ antovihāre vattanti veditabbaṃ. Tattha vaccaghaṭanti ācamanakumbhiṃ. Rittanti rittakaṃ. Tucchanti tasseva vevacanaṃ. Avisayhanti ukkhipituṃ asakkuṇeyyaṃ, atibhāriyaṃ. Hatthavikārenāti hatthasaññāya. Te kira pānīyaghaṭādīsu yaṃkiñci tucchakaṃ gahetvā pokkharaṇiṃ gantvā anto ca bahi ca dhovitvā udakaṃ parissāvetvā tīre ṭhapetvā aññaṃ bhikkhuṃ hatthavikārena āmantenti, odissa vā anodissa vā saddaṃ na karonti. Kasmā odissa saddaṃ na karonti? Taṃ bhikkhuṃ saddo bādheyyāti. Kasmā anodissa saddaṃ na karonti? Anodissa sadde dinne, ‘‘ahaṃ pure, ahaṃ pure’’ti dvepi nikkhameyyuṃ, tato dvīhi kattabbakamme tatiyassa kammacchedo bhaveyya. Saṃyatapadasaddo pana hutvā aparassa bhikkhuno divāṭṭhānasantikaṃ gantvā tena diṭṭhabhāvaṃ ñatvā hatthasaññaṃ karoti, tāya saññāya itaro āgacchati, tato dve janā hatthena hatthaṃ saṃsibbantā dvīsu hatthesu ṭhapetvā upaṭṭhapenti. Taṃ sandhāyāha – ‘‘hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhapemā’’ti.

Now, the phrase 'who sees...' and so on should be understood as their duty within the monastery. Therein, `vaccaghaṭaṃ` means a rinsing pot. `Rittaṃ` means empty. `Tucchaṃ` is a synonym for it. `Avisayhaṃ` means unable to be lifted, too heavy. `Hatthavikārena` means by a hand-gesture. It is said that they take any empty pot, such as a water pot, go to the pond, wash it inside and out, strain the water, place it on the bank, and then call another bhikkhu with a hand-gesture; they make no sound, whether specific or non-specific. Why do they not make a specific sound? Because the sound might disturb that bhikkhu. Why do they not make a non-specific sound? If a non-specific sound were made, both might come out, thinking, 'I first, I first!' Then, for a task that should be done by two, the work of the third would be interrupted. Rather, with restrained footsteps, one approaches another bhikkhu’s daytime resting place, and having ascertained that one has been seen, one makes a hand-gesture. By that gesture, the other comes. Then the two, linking hand to hand, place the pot on their two hands and lift it up. It is with reference to this that it was said: 'Having called a second person with a hand-gesture, we lift it with our interlocked hands.'

Pañcāhikaṃ kho panāti cātuddase pannarase aṭṭhamiyanti idaṃ tāva pakatidhammassavanameva, taṃ akhaṇḍaṃ katvā pañcame pañcame divase dve therā nātivikāle nhāyitvā anuruddhattherassa vasanaṭṭhānaṃ gacchanti. Tattha tayopi nisīditvā tiṇṇaṃ piṭakānaṃ aññatarasmiṃ aññamaññaṃ pañhaṃ pucchanti[Pg.145], aññamaññaṃ vissajjenti, tesaṃ evaṃ karontānaṃyeva aruṇaṃ uggacchati. Taṃ sandhāyetaṃ vuttaṃ. Ettāvatā therena bhagavatā appamādalakkhaṇaṃ pucchitena pamādaṭṭhānesuyeva appamādalakkhaṇaṃ vissajjitaṃ hoti. Aññesañhi bhikkhūnaṃ bhikkhācāraṃ pavisanakālo, nikkhamanakālo, nivāsanaparivattanaṃ, cīvarapārupanaṃ, antogāme piṇḍāya caraṇaṃ dhammakathanaṃ, anumodanaṃ, gāmato nikkhamitvā bhattakiccakaraṇaṃ, pattadhovanaṃ, pattaosāpanaṃ, pattacīvarapaṭisāmananti papañcakaraṇaṭṭhānāni etāni. Tasmā thero amhākaṃ ettakaṃ ṭhānaṃ muñcitvā pamādakālo nāma natthīti dassento pamādaṭṭhānesuyeva appamādalakkhaṇaṃ vissajjesi.

Now, as for 'every five days,' this refers to the fourteenth, the fifteenth, and the eighth day. This, in the first place, is just the regular day for hearing the Dhamma. Making that uninterrupted, on every fifth day, two elders, having bathed when it was not too late, go to the dwelling place of the Elder Anuruddha. There, the three of them, having sat down, question one another on a matter concerning one of the three Piṭakas, and they answer one another. While they are thus engaged, the dawn rises. This was said with reference to that. By this much, the elder, having been asked by the Blessed One about the characteristic of diligence, has answered with the characteristic of diligence precisely in the places of negligence. Indeed, for other bhikkhus, the time for entering the village for alms, the time for leaving, the changing of the lower robe, the wearing of the upper robe, walking for alms within the village, giving a Dhamma talk, giving thanks, leaving the village and performing the duties of the meal, washing the bowl, drying the bowl, and putting away the bowl and robes—these are occasions that cause proliferation. Therefore, the elder, wishing to show, 'For us, having set aside these many occasions, there is no such thing as a time for negligence,' answered with the characteristic of diligence precisely in the places of negligence.

328. Athassa bhagavā sādhukāraṃ datvā paṭhamajjhānaṃ pucchanto puna atthi pana votiādimāha. Tattha uttari manussadhammāti manussadhammato uttari. Alamariyañāṇadassanavisesoti ariyabhāvakaraṇasamattho ñāṇaviseso. Kiñhi no siyā, bhanteti kasmā, bhante, nādhigato bhavissati, adhigatoyevāti. Yāva devāti yāva eva.

328. Then, the Blessed One, having given his approval, and wishing to ask about the first jhāna, again spoke the words beginning with 'But is there for you...'. Therein, 'a state beyond the human' means beyond the human state, that is, beyond the ten wholesome courses of action. A 'distinction in knowledge and vision worthy of the noble ones' means a distinction in knowledge capable of producing the state of a noble one. 'Why would it not be, venerable sir?' means: 'Why, venerable sir, would it not be attained? It is indeed attained.' 'Just so much' means just so much.

329. Evaṃ paṭhamajjhānādhigame byākate dutiyajjhānādīni pucchanto etassa pana votiādimāha. Tattha samatikkamāyāti samatikkamatthāya. Paṭippassaddhiyāti paṭippassaddhatthāya. Sesaṃ sabbattha vuttanayeneva veditabbaṃ. Pacchimapañhe pana lokuttarañāṇadassanavasena adhigataṃ nirodhasamāpattiṃ pucchanto alamariyañāṇadassanavisesoti āha. Theropi pucchānurūpeneva byākāsi. Tattha yasmā vedayitasukhato avedayitasukhaṃ santataraṃ paṇītataraṃ hoti, tasmā aññaṃ phāsuvihāraṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassāmāti āha.

329. Thus, when the attainment of the first jhāna was declared, wishing to ask about the second jhāna and so on, he spoke the words beginning with 'But for this of yours...'. Therein, 'for transcending' is for the purpose of transcending. 'For calming' is for the purpose of calming. The remainder should be understood everywhere in the same way as has been stated. In the final question, however, wishing to ask about the attainment of cessation, which is attained by means of supramundane knowledge and vision, he spoke the words beginning with 'a distinction in knowledge and vision worthy of the noble ones...'. The elder, too, answered only in accordance with the question. Therein, because the Nibbānic bliss without feeling is more peaceful and more sublime than the jhānic bliss with feeling, therefore he said, 'I do not see another comfortable abiding that is higher or more sublime.'

330. Dhammiyā kathāyāti sāmaggirasānisaṃsappaṭisaṃyuttāya dhammiyā kathāya. Sabbepi te catūsu saccesu pariniṭṭhitakiccā, tena tesaṃ paṭivedhatthāya kiñci kathetabbaṃ natthi. Sāmaggirasena pana ayañca ayañca ānisaṃsoti sāmaggirasānisaṃsameva nesaṃ bhagavā kathesi. Bhagavantaṃ anusaṃyāyitvāti anugantvā. Te kira bhagavato pattacīvaraṃ gahetvā thokaṃ [Pg.146] agamaṃsu, atha bhagavā vihārassa pariveṇapariyantaṃ gatakāle, ‘‘āharatha me pattacīvaraṃ, tumhe idheva tiṭṭhathā’’ti pakkāmi. Tato paṭinivattitvāti tato ṭhitaṭṭhānato nivattitvā. Kiṃ nu kho mayaṃ āyasmatoti bhagavantaṃ nissāya pabbajjādīni adhigantvāpi attano guṇakathāya aṭṭiyamānā adhigamappicchatāya āhaṃsu. Imāsañca imāsañcāti paṭhamajjhānādīnaṃ lokiyalokuttarānaṃ. Cetasā ceto paricca viditoti ajja me āyasmanto lokiyasamāpattiyā vītināmesuṃ, ajja lokuttarāyāti evaṃ cittena cittaṃ paricchinditvā viditaṃ. Devatāpi meti, bhante anuruddha, ajja ayyo nandiyatthero, ajja ayyo kimilatthero imāya ca imāya ca samāpattiyā vītināmesīti evamārocesunti attho. Pañhābhipuṭṭhenāti tampi mayā sayaṃ viditanti vā devatāhi ārocitanti vā ettakeneva mukhaṃ me sajjanti kathaṃ samuṭṭhāpetvā apuṭṭheneva me na kathitaṃ. Bhagavatā pana pañhābhipuṭṭhena pañhaṃ abhipucchitena satā byākataṃ, tatra me kiṃ na rocathāti āha.

330. 'By a Dhamma talk' means by a Dhamma talk connected with the benefit of the taste of harmony. All of those elders had their tasks concerning the four truths fully accomplished; therefore, for them, there was nothing to be said for the sake of penetration. However, the Blessed One spoke to them only of the benefit of the taste of harmony, saying, 'This and that is the benefit.' 'Having followed the Blessed One' means having gone after him. It is said that they, taking the Blessed One’s bowl and robe, went a short distance. Then, when the Blessed One reached the boundary of the monastery's precinct, he said, 'Bring me my bowl and robe; you stay right here,' and departed. 'Then having turned back' means having returned from that place where he stood. 'What now, venerable sirs?': Although they had attained ordination and so on by relying on the Blessed One, being vexed by talk of their own virtues, they spoke out of modesty concerning their attainments. 'Of these and these' refers to these mundane and supramundane states, beginning with the first jhāna. 'Known by encompassing mind with mind' means: it was known by delimiting their minds with my mind thus: 'Today these venerable ones spent the day with a mundane attainment; today, with a supramundane attainment.' 'Deities also to me' means: they informed me thus: 'Venerable Anuruddha, today the noble Elder Nandiya, and today the noble Elder Kimila, spent the day with this and that attainment.' This is the meaning. As for 'by being questioned,' he said: 'Although that was known by me myself, or was announced by the deities, and by just this much my mouth was prepared, I did not speak after raising the topic without being asked. But by the Blessed One, a question having been asked, being questioned about the matter, it was declared as it really is. In that, what is there that does not please you?'

331. Dīghoti ‘‘maṇi māṇivaro dīgho, atho serīsako sahā’’ti (dī. ni. 3.293) evaṃ āgato aṭṭhavīsatiyā yakkhasenāpatīnaṃ abbhantaro eko devarājā. Parajanoti tasseva yakkhassa nāmaṃ. Yena bhagavā tenupasaṅkamīti so kira vessavaṇena pesito etaṃ ṭhānaṃ gacchanto bhagavantaṃ sayaṃ pattacīvaraṃ gahetvā giñjakāvasathato gosiṅgasālavanassa antare disvā bhagavā attanā pattacīvaraṃ gahetvā gosiṅgasālavane tiṇṇaṃ kulaputtānaṃ santikaṃ gacchati. Ajja mahatī dhammadesanā bhavissati. Mayāpi tassā desanāya bhāginā bhavitabbanti adissamānena kāyena satthu padānupadiko gantvā avidūre ṭhatvā dhammaṃ sutvā satthari gacchantepi na gato, – ‘‘ime therā kiṃ karissantī’’ti dassanatthaṃ pana tattheva ṭhito. Atha te dve there anuruddhattheraṃ paliveṭhente disvā, – ‘‘ime therā bhagavantaṃ nissāya pabbajjādayo sabbaguṇe adhigantvāpi bhagavatova maccharāyanti, na sahanti, ativiya nilīyanti paṭicchādenti, na dāni tesaṃ paṭicchādetuṃ dassāmi, pathavito yāva [Pg.147] brahmalokā etesaṃ guṇe pakāsessāmī’’ti cintetvā yena bhagavā tenupasaṅkami.

331. 'Dīgha' is a deva king, one included among the twenty-eight yakkha commanders who came as mentioned thus: 'Maṇi, Māṇivara, Dīgha, and also Serīsaka together.' 'Parajana' is a name for that same yakkha. As for 'He approached the Blessed One': It is said that he, having been sent by Vessavaṇa, while going to a certain place, saw the Blessed One in the area between the Brick Hall and the Gosiṅga Sāla-tree Wood, carrying his own bowl and robe. He thought: 'The Blessed One, having taken his bowl and robe, is going to the presence of the three clansmen in the Gosiṅga Sāla-tree Wood. Today there will be a great Dhamma discourse. I too must have a share in that discourse.' With an invisible body, following in the Teacher's footsteps, he stood not far away and listened to the Dhamma. Even when the Teacher was leaving, he did not go; rather, it is said, he stood right there for the purpose of seeing, 'What will these elders do?' Then, seeing those two elders surrounding the Elder Anuruddha, he thought: 'These elders, although they have attained ordination and all virtues by relying on the Blessed One, are possessive about their virtues even towards the Blessed One; they cannot bear it; they hide and conceal excessively. Now I will not let them conceal it. I will proclaim their virtues from the earth up to the Brahmā world.' Having thought thus, he approached the Blessed One.

Lābhā vata, bhanteti ye, bhante, vajjiraṭṭhavāsino bhagavantañca ime ca tayo kulaputte passituṃ labhanti, vandituṃ labhanti, deyyadhammaṃ dātuṃ labhanti, dhammaṃ sotuṃ labhanti, tesaṃ lābhā, bhante, vajjīnanti attho. Saddaṃ sutvāti so kira attano yakkhānubhāvena mahantaṃ saddaṃ katvā sakalaṃ vajjiraṭṭhaṃ ajjhottharanto taṃ vācaṃ nicchāresi. Tena cassa tesu rukkhapabbatādīsu adhivatthā bhummā devatā saddaṃ assosuṃ. Taṃ sandhāya vuttaṃ – ‘‘saddaṃ sutvā’’ti. Anussāvesunti mahantaṃ saddaṃ sutvā sāvesuṃ. Esa nayo sabbattha. Yāva brahmalokāti yāva akaniṭṭhabrahmalokā. Tañcepi kulanti, ‘‘amhākaṃ kulato nikkhamitvā ime kulaputtā pabbajitā evaṃ sīlavanto guṇavanto ācārasampannā kalyāṇadhammā’’ti evaṃ tañcepi kulaṃ ete tayo kulaputte pasannacittaṃ anussareyyāti evaṃ sabbattha attho daṭṭhabbo. Iti bhagavā yathānusandhināva desanaṃ niṭṭhapesīti.

“Indeed, it is a gain, venerable sir!” This is the meaning: “For those who dwell in the Vajji country, venerable sir, who gain the opportunity to see the Blessed One and these three young men of good family, to pay homage to them, to offer gifts, and to listen to the Dhamma—for them, venerable sir, it is indeed a gain for the Vajjis.” “Having heard the sound”—it is said that by his own yakkha-power, he made a great sound, overspreading the entire Vajji country, and uttered those words. Because of that, the earth-dwelling deities residing in those trees, mountains, and so forth heard the sound. This is what is meant by “having heard the sound.” “They proclaimed”—having heard the great sound, they caused it to be heard. This is the method in all cases. “Up to the Brahma-world” means up to the Akaniṭṭha Brahma-world. “And even that family”—the meaning should be understood everywhere as: “Even that family, with a joyful mind, would recollect these three young men of good family, thinking: ‘Having left our family, these young men have gone forth and are thus virtuous, full of good qualities, accomplished in conduct, endowed with wholesome qualities.’” Thus, the Blessed One concluded the teaching in accordance with the connection.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

The Papañcasūdanī, the Commentary on the Middle-length Discourses.

Cūḷagosiṅgasuttavaṇṇanā niṭṭhitā.

The commentary on the Cūḷagosiṅga Sutta is concluded.

2. Mahāgosiṅgasuttavaṇṇanā

2. The Commentary on the Mahāgosiṅga Sutta

332. Evaṃ me sutanti mahāgosiṅgasuttaṃ. Tattha gosiṅgasālavanadāyeti idaṃ vasanaṭṭhānadassanatthaṃ vuttaṃ. Aññesu hi suttesu, ‘‘sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’’ti evaṃ paṭhamaṃ gocaragāmaṃ dassetvā pacchā vasanaṭṭhānaṃ dasseti. Imasmiṃ pana mahāgosiṅgasutte bhagavato gocaragāmo anibandho, kocideva gocaragāmo bhavissati. Tasmā vasanaṭṭhānameva paridīpitaṃ. Araññanidānakaṃ nāmetaṃ suttanti. Sambahulehīti bahukehi. Abhiññātehi abhiññātehīti sabbattha vissutehi pākaṭehi. Therehi sāvakehi saddhinti pātimokkhasaṃvarādīhi thirakārakeheva dhammehi samannāgatattā therehi, savanante jātattā sāvakehi saddhiṃ ekato. Idāni te there [Pg.148] sarūpato dassento, āyasmatā ca sāriputtenātiādimāha. Tatthāyasmā sāriputto attano sīlādīhi guṇehi buddhasāsane abhiññāto. Cakkhumantānaṃ gaganamajjhe ṭhito sūriyo viya cando viya, samuddatīre ṭhitānaṃ sāgaro viya ca pākaṭo paññāto. Na kevalañcassa imasmiṃ sutte āgataguṇavaseneva mahantatā veditabbā, ito aññesaṃ dhammadāyādasuttaṃ anaṅgaṇasuttaṃ sammādiṭṭhisuttaṃ sīhanādasuttaṃ rathavinītaṃ mahāhatthipadopamaṃ mahāvedallaṃ cātumasuttaṃ dīghanakhaṃ anupadasuttaṃ sevitabbāsevitabbasuttaṃ saccavibhaṅgasuttaṃ piṇḍapātapārisuddhi sampasādanīyaṃ saṅgītisuttaṃ dasuttarasuttaṃ pavāraṇāsuttaṃ (saṃ. ni. 1.215 ādayo) susimasuttaṃ therapañhasuttaṃ mahāniddeso paṭisambhidāmaggo therasīhanādasuttaṃ abhinikkhamanaṃ etadagganti imesampi suttānaṃ vasena therassa mahantatā veditabbā. Etadaggasmiñhi, ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto’’ti (a. ni. 1.188-189) vuttaṃ.

332. “Thus have I heard”—this is the Mahāgosiṅga Sutta. Therein, “in the Gosiṅga sāla-tree wood” is stated to show the dwelling place. For in other suttas, having first shown the alms-resort village thus, “He dwells at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park,” it afterwards shows the dwelling place. But in this Mahāgosiṅga Sutta, the Blessed One’s alms-resort village is not fixed; it would be some alms-resort village. Therefore, only the dwelling place is described. This sutta is known as “having its introduction in the forest.” “With many” means with numerous. “Well-known, well-known” means renowned everywhere, evident. “With elder disciples” means together with those who are ‘elders’ (thera) because they are endowed with qualities that make them firm (thira), such as the Pātimokkha restraint, and who are ‘disciples’ (sāvaka) because they were born at the end of listening (savana). Now, showing those elders in their true form, he said, “with the Venerable Sāriputta,” and so on. Therein, the Venerable Sāriputta is well-known in the Buddha’s Dispensation for his virtues such as morality. Like the sun or moon standing in the midst of the sky for those with eyes, and like the ocean for those standing on the shore, he is evident and discerned. And not only should his greatness be understood by way of the qualities mentioned in this sutta, but the elder’s greatness should also be understood by way of these other suttas: the Dhammadāyāda Sutta, Anaṅgaṇa Sutta, Sammādiṭṭhi Sutta, Sīhanāda Sutta, Rathavinīta Sutta, Mahāhatthipadopama Sutta, Mahāvedalla Sutta, Cātuma Sutta, Dīghanakha Sutta, Anupada Sutta, Sevitabbāsevitabba Sutta, Saccavibhaṅga Sutta, Piṇḍapātapārisuddhi Sutta, Sampasādanīya Sutta, Saṅgīti Sutta, Dasuttara Sutta, Pavāraṇā Sutta (Saṃyutta Nikāya 1.215, etc.), Susīma Sutta, Thera Pañha Sutta, Mahāniddesa, Paṭisambhidāmagga, Thera Sīhanāda Sutta, his going forth, and the Etadagga declaration. For in the declaration of the foremost, it is said: “Monks, among my disciples who are monks of great wisdom, the foremost is this one, that is, Sāriputta” (Aṅguttara Nikāya 1.188–189).

Mahāmoggallānopi sīlādiguṇehi ceva imasmiṃ sutte āgataguṇehi ca thero viya abhiññāto pākaṭo mahā. Apicassa anumānasuttaṃ, cūḷataṇhāsaṅkhayasuttaṃ māratajjaniyasuttaṃ pāsādakampanaṃ sakalaṃ iddhipādasaṃyuttaṃ nandopanandadamanaṃ yamakapāṭihāriyakāle devalokagamanaṃ vimānavatthu petavatthu therassa abhinikkhamanaṃ etadagganti imesampi vasena mahantabhāvo veditabbo. Etadaggasmiñhi, ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ mahāmoggallāno’’ti (a. ni. 1.190) vuttaṃ.

The Venerable Mahāmoggallāna was also renowned, evident, and great, like the elder Sāriputta, due to his virtues such as morality and the qualities mentioned in this sutta. Moreover, his greatness should also be understood by way of these: the Anumāna Sutta, the Cūḷataṇhāsaṅkhaya Sutta, the Māratajjaniya Sutta, the shaking of the palace, the entire Iddhipāda Saṃyutta, the taming of Nandopananda, his journey to the deva world at the time of the Twin Miracle, the Vimānavatthu, the Petavatthu, the elder’s going forth, and the Etadagga declaration. For in the declaration of the foremost, it is said: “Monks, foremost among my monk disciples who possess psychic power is Mahāmoggallāna” (Aṅguttara Nikāya 1.190).

Mahākassapopi sīlādiguṇehi ceva imasmiṃ sutte āgataguṇehi ca thero viya abhiññāto pākaṭo mahā. Apicassa cīvaraparivattanasuttaṃ jiṇṇacīvarasuttaṃ (saṃ. ni. 2.154 ādayo) candopamaṃ sakalaṃ kassapasaṃyuttaṃ mahāariyavaṃsasuttaṃ therassa abhinikkhamanaṃ etadagganti imesampi vasena mahantabhāvo veditabbo. Etadaggasmiñhi, ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ mahākassapo’’ti (a. ni. 1.191) vuttaṃ.

The Venerable Mahākassapa was also renowned, evident, and great, like the elder Sāriputta, due to his virtues such as morality and the qualities mentioned in this sutta. Moreover, his greatness should also be understood by way of these: the Cīvaraparivattana Sutta, the Jiṇṇacīvara Sutta (Saṃyutta Nikāya 2.154, etc.), the Candopama Sutta, the entire Kassapa Saṃyutta, the Mahāariyavaṃsa Sutta, the elder’s going forth, and the Etadagga declaration. For in the declaration of the foremost, it is said: “Monks, among my monk disciples who are advocates of ascetic practices, the foremost is Mahākassapa” (Aṅguttara Nikāya 1.191).

Anuruddhattheropi [Pg.149] sīlādiguṇehi ceva imasmiṃ sutte āgataguṇehi ca thero viya abhiññāto pākaṭo mahā. Apicassa cūḷagosiṅgasuttaṃ naḷakapānasuttaṃ anuttariyasuttaṃ upakkilesasuttaṃ anuruddhasaṃyuttaṃ mahāpurisavitakkasuttaṃ therassa abhinikkhamanaṃ etadagganti imesampi vasena mahantabhāvo veditabbo. Etadaggasmiñhi, ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dibbacakkhukānaṃ yadidaṃ anuruddho’’ti (a. ni. 1.192) vuttaṃ.

The Elder Anuruddha was also renowned, evident, and great, like the elder Sāriputta, both for his virtues such as morality and for the qualities mentioned in this sutta. Moreover, his greatness should also be understood by way of these: the Cūḷagosiṅga Sutta, the Naḷakapāna Sutta, the Anuttariya Sutta, the Upakkilesa Sutta, the Anuruddha Saṃyutta, the Mahāpurisavitakka Sutta, the elder’s going forth, and the Etadagga declaration. For in the declaration of the foremost, it is said: “Monks, among my monk disciples who possess the divine eye, the foremost is Anuruddha” (Aṅguttara Nikāya 1.192).

Āyasmatā ca revatenāti ettha pana dve revatā khadiravaniyarevato ca kaṅkhārevato ca. Tattha khadiravaniyarevato dhammasenāpatittherassa kaniṭṭhabhātiko, na so idha adhippeto. ‘‘Akappiyo guḷo, akappiyā muggā’’ti (mahāva. 272) evaṃ kaṅkhābahulo pana thero idha revatoti adhippeto. Sopi sīlādiguṇehi ceva imasmiṃ sutte āgataguṇehi ca thero viya abhiññāto pākaṭo mahā. Apicassa abhinikkhamanenapi etadaggenapi mahantabhāvo veditabbo. Etadaggasmiñhi, ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ jhāyīnaṃ yadidaṃ kaṅkhārevato’’ti (a. ni. 1.204) vuttaṃ.

As for 'the Venerable Revata'—here, there are two Revatas: Khadiravaniya Revata and Kaṅkhārevata. Of these, Khadiravaniya Revata was the younger brother of the Elder, the General of the Dhamma, and he is not the one intended here. However, the elder who was full of doubt, saying, “Molasses is impermissible, mung beans are impermissible,” is the Revata intended here. He too was renowned, manifest, and great, like the Elder Anuruddha, both for his virtues such as morality and for the qualities mentioned in this sutta. Moreover, his greatness should be understood also through his going forth and his attainment of the foremost position. For in the declaration of the foremost, it is said: “Monks, Kaṅkhārevata is foremost among my monk disciples who are meditators.”

Ānandattheropi sīlādiguṇehi ceva imasmiṃ sutte āgataguṇehi ca thero viya abhiññāto pākaṭo mahā. Apicassa sekkhasuttaṃ bāhitikasuttaṃ āneñjasappāyaṃ gopakamoggallānaṃ bahudhātukaṃ cūḷasuññataṃ mahāsuññataṃ acchariyabbhutasuttaṃ bhaddekarattaṃ mahānidānaṃ mahāparinibbānaṃ subhasuttaṃ cūḷaniyalokadhātusuttaṃ abhinikkhamanaṃ etadagganti imesampi vasena mahantabhāvo veditabbo. Etadaggasmiñhi, ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando’’ti (a. ni. 1.219-223) vuttaṃ.

The Elder Ānanda was also renowned, manifest, and great, like the Elder Revata, both for his virtues such as morality and for the qualities mentioned in this sutta. Moreover, his greatness should be understood by means of the Sekkha Sutta, the Bāhitika Sutta, the Āneñjasappāya Sutta, the Gopakamoggallāna Sutta, the Bahudhātuka Sutta, the Cūḷasuññata Sutta, the Mahāsuññata Sutta, the Acchariyabbhuta Sutta, the Bhaddekaratta Sutta, the Mahānidāna Sutta, the Mahāparinibbāna Sutta, the Subha Sutta, the Cūḷanidānalokadhātu Sutta, his going forth, and his attainment of the foremost position. For in the declaration of the foremost, it is said: “Monks, among my monk disciples who are very learned, Ānanda is the foremost.”

Aññehi ca abhiññātehi abhiññātehīti na kevalañca eteheva, aññehi ca mahāguṇatāya pākaṭehi abhiññātehi bahūhi therehi sāvakehi saddhiṃ bhagavā gosiṅgasālavanadāye viharatīti attho. Āyasmā hi sāriputto sayaṃ mahāpañño aññepi bahū mahāpaññe bhikkhū gahetvā tadā dasabalaṃ parivāretvā vihāsi. Āyasmā [Pg.150] mahāmoggallāno sayaṃ iddhimā, āyasmā mahākassapo sayaṃ dhutavādo, āyasmā anuruddho sayaṃ dibbacakkhuko, āyasmā revato sayaṃ jhānābhirato, āyasmā ānando sayaṃ bahussuto aññepi bahū bahussute bhikkhū gahetvā tadā dasabalaṃ parivāretvā vihāsi, evaṃ tadā ete ca aññe ca abhiññātā mahātherā tiṃsasahassamattā bhikkhū dasabalaṃ parivāretvā vihariṃsūti veditabbā.

As for 'And with other well-known, well-known ones': the meaning is that the Blessed One was dwelling in the Gosiṅga Sāla-tree Wood not only with these, but also with many other elder disciples who were manifest and very well-known for their great qualities. Indeed, at that time, the Venerable Sāriputta, being himself of great wisdom, dwelt surrounding the One with Ten Powers, having gathered many other monks of great wisdom. The Venerable Mahāmoggallāna was himself possessed of psychic power; the Venerable Mahākassapa was himself an exponent of the ascetic practices; the Venerable Anuruddha was himself possessed of the divine eye; the Venerable Revata was himself one who delighted in jhāna; and the Venerable Ānanda, being himself very learned, also dwelt surrounding the One with Ten Powers, having gathered many other very learned monks. Thus, it should be understood that at that time, these and other well-known great elders, about ten thousand monks in all, dwelt surrounding the One with Ten Powers.

Paṭisallānā vuṭṭhitoti phalasamāpattivivekato vuṭṭhito. Yenāyasmā mahākassapo tenupasaṅkamīti thero kira paṭisallānā vuṭṭhito pacchimalokadhātuṃ olokento vanante kīḷantassa mattakhattiyassa kaṇṇato patamānaṃ kuṇḍalaṃ viya, saṃharitvā samugge pakkhipamānaṃ rattakambalaṃ viya, maṇināgadantato patamānaṃ satasahassagghanikaṃ suvaṇṇapātiṃ viya ca atthaṃ gacchamānaṃ paripuṇṇapaṇṇāsayojanaṃ sūriyamaṇḍalaṃ addasa. Tadanantaraṃ pācīnalokadhātuṃ olokento nemiyaṃ gahetvā parivattayamānaṃ rajatacakkaṃ viya, rajatakūṭato nikkhamantaṃ khīradhārāmaṇḍaṃ viya, sapakkhe papphoṭetvā gaganatale pakkhandamānaṃ setahaṃsaṃ viya ca meghavaṇṇāya samuddakucchito uggantvā pācīnacakkavāḷapabbatamatthake sasalakkhaṇappaṭimaṇḍitaṃ ekūnapaṇṇāsayojanaṃ candamaṇḍalaṃ addasa. Tato sālavanaṃ olokesi. Tasmiñhi samaye sālarukkhā mūlato paṭṭhāya yāva aggā sabbapāliphullā dukūlapārutā viya, muttākalāpavinaddhā viya ca virociṃsu. Bhūmitalaṃ pupphasantharapūjāya paṭimaṇḍitaṃ viya, tattha tattha nipatantena pupphareṇunā lākhārasena siñcamānaṃ viya ca ahosi. Bhamaramadhukaragaṇā kusumareṇumadamattā upagāyamānā viya vanantaresu vicaranti. Tadā ca uposathadivasova hoti. Atha thero, ‘‘kāya nu kho ajja ratiyā vītināmessāmī’’ti cintesi, ariyasāvakā ca nāma piyadhammassavanā honti. Athassa etadahosi – ‘‘ajja mayhaṃ jeṭṭhabhātikassa dhammasenāpatittherassa santikaṃ gantvā dhammaratiyā vītināmessāmī’’ti. Gacchanto pana ekakova agantvā ‘‘mayhaṃ piyasahāyaṃ mahākassapattheraṃ gahetvā gamissāmī’’ti nisinnaṭṭhānato vuṭṭhāya cammakhaṇḍaṃ papphoṭetvā yenāyasmā mahākassapo tenupasaṅkami.

‘Having emerged from seclusion’ means having emerged from the seclusion of the attainment of fruition. As for ‘he approached the Venerable Mahākassapa’: it is said that the Elder Mahāmoggallāna, having emerged from seclusion and surveying the western world-system, saw the sun’s disc, a full fifty yojanas in size, setting. It was like an earring hanging down from the ear of an intoxicated nobleman playing in the forest; like a red blanket being folded and placed in a casket; and like a golden bowl worth a hundred thousand falling from a ruby goad. Immediately after, looking towards the eastern world-system, he saw the moon’s disc, forty-nine yojanas in size, adorned with the mark of the hare, rising over the peak of the eastern Cakkavāḷa mountain. It was like a silver wheel being spun by its rim; like a circle of a stream of milk flowing from a silver pot; and like a white swan shaking its wings and leaping into the sky, having risen from the ocean’s belly, which was the color of a rain cloud. Then he looked upon the sāla-tree grove. For at that time, the sāla trees were in full bloom from root to tip, and they shone as if covered with fine white cloth, and as if woven with pearl garlands. The ground was as if adorned with a carpet of flowers, and as if being sprinkled with lac-dye by the flower pollen falling here and there. Swarms of black bees and honey bees, intoxicated with the nectar and pollen of the flowers, moved about in the forest glades as if singing. And at that time, it was the Uposatha day. Then the Elder thought, ‘In what delight, I wonder, shall I spend the day today?’ For noble disciples, it is said, are fond of hearing the Dhamma. Then this thought occurred to him: ‘Today I shall go to my elder brother, the Elder Sāriputta, the General of the Dhamma, and spend the day in the delight of the Dhamma.’ But as he was going, he thought not to go alone: ‘I shall take my dear friend, the Elder Mahākassapa, and go with him.’ Rising from the place where he was sitting, he shook his piece of leather and approached the place where the Venerable Mahākassapa was.

Evamāvusoti [Pg.151] kho āyasmā mahākassapoti theropi yasmā piyadhammassavanova ariyasāvako, tasmā tassa vacanaṃ sutvā gacchāvuso, tvaṃ, mayhaṃ sīsaṃ vā rujjati piṭṭhi vāti kiñci lesāpadesaṃ akatvā tuṭṭhahadayova, ‘‘evamāvuso’’tiādimāha. Paṭissutvā ca nisinnaṭṭhānato vuṭṭhāya cammakhaṇḍaṃ papphoṭetvā mahāmoggallānaṃ anubandhi. Tasmiṃ samaye dve mahātherā paṭipāṭiyā ṭhitāni dve candamaṇḍalāni viya, dve sūriyamaṇḍalāni viya, dve chaddantanāgarājāno viya, dve sīhā viya, dve byagghā viya ca virociṃsu. Anuruddhattheropi tasmiṃ samaye divāṭṭhāne nisinno dve mahāthere sāriputtattherassa santikaṃ gacchante disvā pacchimalokadhātuṃ olokento sūriyaṃ vanantaṃ pavisantaṃ viya, pācīnalokadhātuṃ olokento candaṃ vanantato uggacchantaṃ viya, sālavanaṃ olokento sabbapāliphullameva sālavanañca disvā ajja uposathadivaso, ime ca me jeṭṭhabhātikā dhammasenāpatissa santikaṃ gacchanti, mahantena dhammassavanena bhavitabbaṃ, ahampi dhammassavanassa bhāgī bhavissāmīti nisinnaṭṭhānato vuṭṭhāya cammakhaṇḍaṃ papphoṭetvā mahātherānaṃ padānupadiko hutvā nikkhami. Tena vuttaṃ – ‘‘atha kho āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca anuruddho yenāyasmā sāriputto tenupasaṅkamiṃsū’’ti. Upasaṅkamiṃsūti. Paṭipāṭiyā ṭhitā tayo candā viya, sūriyā viya, sīhā viya ca virocamānā upasaṅkamiṃsu.

As for 'So be it, friend,' said Venerable Mahākassapa: Because the elder was a noble disciple who loved to hear the Dhamma, upon hearing the Venerable Mahāmoggallāna's words, he did not make any slight pretext such as, 'Friend, you go; my head aches,' or 'my back aches.' Instead, with a very pleased heart, he said, 'So be it, friend,' and so on. Having consented, he rose from his seat, shook out his piece of leather, and followed Venerable Mahāmoggallāna. At that time, the two great elders, standing in succession, shone like two moon discs, like two sun discs, like two Chaddanta elephant kings, like two lions, and like two tigers. Venerable Anuruddha, too, was seated in his day-dwelling at that time. Seeing the two great elders going to the presence of Venerable Sāriputta, he looked toward the western world-system and saw the sun as if entering the edge of the forest; he looked toward the eastern world-system and saw the moon as if rising from the edge of the forest; and looking at the sāla grove, he saw the entire sāla grove in full bloom. He thought, 'Today is the Uposatha day. These elder brothers of mine are going to the presence of the General of the Dhamma. There must be a great hearing of the Dhamma. I, too, shall have a share in hearing the Dhamma.' Rising from his seat, he shook out his piece of leather and went forth, following in the footsteps of the great elders. Therefore it was said: 'Then Venerable Mahāmoggallāna, Venerable Mahākassapa, and Venerable Anuruddha approached Venerable Sāriputta.' They approached, standing in succession and shining like three moons, three suns, and three lions.

333. Evaṃ upasaṅkamante pana te mahāthere āyasmā ānando attano divāṭṭhāne nisinnoyeva disvā, ‘‘ajja mahantaṃ dhammassavanaṃ bhavissati, mayāpi tassa bhāginā bhavitabbaṃ, na kho pana ekakova gamissāmi, mayhaṃ piyasahāyampi revatattheraṃ gahetvā gamissāmī’’ti sabbaṃ mahāmoggallānassa mahākassapassa anuruddhassa upasaṅkamane vuttanayeneva vitthārato veditabbaṃ. Iti te dve janā paṭipāṭiyā ṭhitā dve candā viya, sūriyā viya, sīhā viya ca virocamānā upasaṅkamiṃsu. Tena vuttaṃ – ‘‘addasā kho āyasmā sāriputto’’tiādi. Disvāna āyasmantaṃ ānandaṃ etadavocāti dūratova disvā anukkamena kathāupacāraṃ sampattametaṃ, ‘‘etu kho āyasmā’’tiādivacanaṃ avoca. Ramaṇīyaṃ, āvusoti ettha duvidhaṃ rāmaṇeyyakaṃ vanarāmaṇeyyakaṃ puggalarāmaṇeyyakañca. Tattha vanaṃ nāma nāgasalaḷasālacampakādīhi [Pg.152] sañchannaṃ hoti bahalacchāyaṃ pupphaphalūpagaṃ vividharukkhaṃ udakasampannaṃ gāmato nissaṭaṃ, idaṃ vanarāmaṇeyyakaṃ nāma. Yaṃ sandhāya vuttaṃ –

333. As those great elders were approaching, Venerable Ānanda, seeing them while seated in his own day-dwelling, thought, 'Today there will be a great hearing of the Dhamma; I too must have a share in it. But I will not go alone; I will take my dear friend, the Elder Revata, with me.' All this should be understood in detail in the same way as was described for the approach of Mahāmoggallāna, Mahākassapa, and Anuruddha. Thus, those two persons, standing in succession and shining like two moons, two suns, and two lions, approached. Therefore, it was said: 'Venerable Sāriputta saw...' and so on. As for 'Having seen Venerable Ānanda, he said this': Having seen him from afar, when he had successively come within range of conversation, he spoke these words: 'Let the venerable one come...' and so on. In the phrase 'Pleasant, friend,' there are two kinds of pleasantness: the pleasantness of the forest and the pleasantness of a person. Therein, a 'forest' is one covered with nāga, salaḷa, sāla, campaka, and other trees; it has thick shade, is endowed with flowers and fruits, has various kinds of trees, is abundant in water, and is set apart from the village. This is called the pleasantness of the forest. Regarding this, it was said:

‘‘Ramaṇīyāni araññāni, yattha na ramatī jano;

Vītarāgā ramissanti, na te kāmagavesino’’ti. (dha. pa. 99);

Delightful are the forests where people find no delight; those free from passion will delight there, for they are not seekers of sensual pleasures.

Vanaṃ pana sacepi ujjaṅgale hoti nirudakaṃ viralacchāyaṃ kaṇṭakasamākiṇṇaṃ, buddhādayopettha ariyā viharanti, idaṃ puggalarāmaṇeyyakaṃ nāma. Yaṃ sandhāya vuttaṃ –

But even if a forest is in a rough place, waterless, with sparse shade, and overgrown with thorns, if noble ones such as the Buddhas dwell there, this is called 'pleasantness due to a person.' Regarding this, it was said:

‘‘Gāme vā yadi vāraññe, ninne vā yadi vā thale;

Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyaka’’nti. (dha. pa. 98);

Whether in a village or in the forest, in a low-lying place or on high ground, wherever Arahants dwell—that land is a delightful place.

Idha pana taṃ duvidhampi labbhati. Tadā hi gosiṅgasālavanaṃ sabbapāliphullaṃ hoti kusumagandhasugandhaṃ, sadevake cettha loke aggapuggalo sammāsambuddho tiṃsasahassamattehi abhiññātabhikkhūhi saddhiṃ viharati. Taṃ sandhāya vuttaṃ – ‘‘ramaṇīyaṃ, āvuso ānanda, gosiṅgasālavana’’nti.

Here, however, both kinds of that pleasantness are found. For at that time, the Gosiṅga Sāla Grove was in full bloom, fragrant with the scent of flowers. And here, the Perfectly Enlightened One, the foremost person in the world with its devas, dwelt together with about thirty thousand renowned monks. With reference to this, it was said: 'Pleasant, friend Ānanda, is the Gosiṅga Sāla Grove.'

Dosināti dosāpagatā, abbhaṃ mahikā dhūmo rajo rāhūti imehi pañcahi upakkilesehi virahitāti vuttaṃ hoti. Sabbapāliphullāti sabbattha pāliphullā, mūlato paṭṭhāya yāva aggā apupphitaṭṭhānaṃ nāma natthi. Dibbā maññe gandhā sampavantīti dibbā mandārapupphakoviḷārapāricchattakacandanacuṇṇagandhā viya samantā pavāyanti, sakkasuyāsantusitanimmānaratiparanimmitamahābrahmānaṃ otiṇṇaṭṭhānaṃ viya vāyantīti vuttaṃ hoti.

A 'dosinā' night means one free from faults; that is to say, it is free from these five defilements: clouds, mist, smoke, dust, and Rāhu. 'Sabbapāliphullāni' means blooming everywhere; from the root up to the tip, there is no place that is not blossoming. 'I think divine scents are wafting' means that divine scents, like those of Mandārava flowers, Koviḷāra flowers, Pāricchattaka flowers, and sandalwood powder, waft all around; that is to say, they waft as if from a place where Sakka, Suyāma, Santusita, Nimmānaratī, Paranimmitavasavattī, and Mahābrahmā have descended.

Kathaṃrūpena, āvuso ānandāti ānandatthero tesaṃ pañcannaṃ therānaṃ saṅghanavakova. Kasmā thero taṃyeva paṭhamaṃ pucchatīti? Mamāyitattā. Te hi dve therā aññamaññaṃ mamāyiṃsu. Sāriputtatthero, ‘‘mayā kattabbaṃ satthu upaṭṭhānaṃ karotī’’ti ānandattheraṃ mamāyi. Ānandatthero bhagavato sāvakānaṃ aggoti sāriputtattheraṃ mamāyi, kuladārake pabbājetvā sāriputtattherassa santike upajjhaṃ gaṇhāpesi. Sāriputtattheropi tatheva akāsi. Evaṃ ekamekena attano pattacīvaraṃ [Pg.153] datvā pabbājetvā upajjhaṃ gaṇhāpitāni pañca bhikkhusatāni ahesuṃ. Āyasmā ānando paṇītāni cīvarādīnipi labhitvā therasseva deti.

As for 'Of what kind, friend Ānanda?': Venerable Ānanda was the most junior in the Saṅgha among those five elders. Why did the Elder Sāriputta ask him first? He asked because of affection. Indeed, those two elders cherished each other. Sāriputta Thera cherished Ānanda Thera, thinking: 'He performs the service to the Teacher that should be done by me.' Ānanda Thera cherished Sāriputta Thera, thinking: 'He is the foremost of the Blessed One’s disciples.' Having ordained young men of good family, he had them take Sāriputta Thera as their preceptor. Sāriputta Thera also did the same. Thus, there were five hundred monks who had been ordained by each one giving his own bowl and robes and having them take the other as preceptor. Venerable Ānanda, upon receiving excellent things such as robes, gives them only to the Elder.

Eko kira brāhmaṇo cintesi – ‘‘buddharatanassa ca saṅgharatanassa ca pūjā paññāyati, kathaṃ nu kho dhammaratanaṃ pūjitaṃ nāma hotī’’ti? So bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchi. Bhagavā āha – ‘‘sacesi, brāhmaṇa, dhammaratanaṃ pūjitukāmo, ekaṃ bahussutaṃ pūjehī’’ti bahussutaṃ, bhante, ācikkhathāti bhikkhusaṅghaṃ pucchati. So bhikkhusaṅghaṃ upasaṅkamitvā bahussutaṃ, bhante, ācikkhathāti āha. Ānandatthero brāhmaṇāti. Brāhmaṇo theraṃ sahassagghanikena cīvarena pūjesi. Thero taṃ gahetvā bhagavato santikaṃ agamāsi. Bhagavā ‘‘kuto, ānanda, laddha’’nti āha. Ekena, bhante, brāhmaṇena dinnaṃ, idaṃ panāhaṃ āyasmato sāriputtassa dātukāmoti. Dehi, ānandāti. Cārikaṃ pakkanto, bhanteti. Āgatakāle dehīti. Sikkhāpadaṃ, bhante, paññattanti. Kadā pana sāriputto āgamissatīti? Dasāhamattena, bhanteti. ‘‘Anujānāmi, ānanda, dasāhaparamaṃ atirekacīvaraṃ nikkhipitu’’nti (pārā. 461; mahāva. 347) sikkhāpadaṃ paññapesi. Sāriputtattheropi tatheva yaṃkiñci manāpaṃ labhati, taṃ ānandattherassa deti. Evaṃ te therā aññamaññaṃ mamāyiṃsu, iti mamāyitattā paṭhamaṃ pucchi.

It is said, a certain brahmin pondered: 'The offering to the Buddha-gem and the Saṅgha-gem is evident, but how, indeed, is the Dhamma-gem said to be honored?' He approached the Blessed One and asked about this matter. The Blessed One said: 'Brahmin, if you wish to honor the Dhamma-gem, honor one who is learned.' When the brahmin said, 'Venerable Sir, point out a learned one,' the Blessed One told him, 'Ask the community of monks.' So, he approached the community of monks and said: 'Venerable sirs, point out a learned one.' They replied: 'Brahmin, it is the Elder Ānanda.' The brahmin honored the elder with a robe worth a thousand. The elder took it and went to the Blessed One. The Blessed One asked: 'Ānanda, from where was this obtained?' 'Venerable Sir, it was given by a certain brahmin. I, however, wish to give this to the Venerable Sāriputta.' 'Give it, Ānanda.' 'Venerable Sir, he has departed on a journey.' 'Give it when he returns.' 'Venerable Sir, a training rule has been laid down.' 'When will Sāriputta return?' 'In about ten days, Venerable Sir.' The Blessed One then laid down the training rule: 'I allow, Ānanda, an extra robe to be kept for a maximum of ten days.' The Elder Sāriputta, too, whatever pleasing thing he received, would give it to the Elder Ānanda. Thus, those elders cherished each other, and it was because of this cherishing that he asked first.

Apica anumatipucchā nāmesā khuddakato paṭṭhāya pucchitabbā hoti. Tasmā thero cintesi – ‘‘ahaṃ paṭhamaṃ ānandaṃ pucchissāmi, ānando attano paṭibhānaṃ byākarissati. Tato revataṃ, anuruddhaṃ, mahākassapaṃ, mahāmoggallānaṃ pucchissāmi. Mahāmoggallāno attano paṭibhānaṃ byākarissati. Tato pañcapi therā maṃ pucchissanti, ahampi attano paṭibhānaṃ byākarissāmī’’ti. Ettāvatāpi ayaṃ dhammadesanā sikhāppattā vepullappattā na bhavissati, atha mayaṃ sabbepi dasabalaṃ upasaṅkamitvā pucchissāma, satthā sabbaññutaññāṇena byākarissati. Ettāvatā ayaṃ dhammadesanā sikhāppattā vepullappattā bhavissati. Yathā hi janapadamhi uppanno aṭṭo gāmabhojakaṃ pāpuṇāti, tasmiṃ nicchituṃ asakkonte janapadabhojakaṃ pāpuṇāti, tasmiṃ asakkonte mahāvinicchayaamaccaṃ, tasmiṃ asakkonte [Pg.154] senāpatiṃ, tasmiṃ asakkonte uparājaṃ, tasmiṃ vinicchituṃ asakkonte rājānaṃ pāpuṇāti, raññā vinicchitakālato paṭṭhāya aṭṭo aparāparaṃ na sañcarati, rājavacaneneva chijjati. Evamevaṃ ahañhi paṭhamaṃ ānandaṃ pucchissāmi…pe… atha mayaṃ sabbepi dasabalaṃ upasaṅkamitvā pucchissāma, satthā sabbaññutaññāṇena byākarissati. Ettāvatā ayaṃ dhammadesanā sikhāppattā vepullappattā bhavissati. Evaṃ anumatipucchaṃ pucchanto thero paṭhamaṃ ānandattheraṃ pucchi.

Furthermore, this question to ascertain opinion should be asked, starting from the most junior. Therefore, the elder thought: 'First, I will ask Ānanda; Ānanda will explain according to his own ready wit. Then I will ask Revata, Anuruddha, Mahākassapa, and Mahāmoggallāna. Mahāmoggallāna will explain according to his own ready wit. After that, the five elders will ask me, and I too will explain according to my own ready wit. Even with this, this Dhamma discourse will not reach its culmination and fullness. Then, we will all approach the One of Ten Powers and ask; the Teacher will explain with his knowledge of omniscience. By this means, this Dhamma discourse will reach its culmination and fullness. For it is just as in a district, when a case arises, it is brought to the village headman. If he cannot decide it, it is brought to the district headman. If he cannot decide it, it is brought to the chief minister of justice. If he cannot decide it, it is brought to the commander-in-chief. If he cannot decide it, it is brought to the viceroy. If he cannot decide it, it is brought to the king. From the time the king has decided it, the case does not circulate further; it is settled by the king’s word. In the same way, first I will ask Ānanda… then we will all approach the One of Ten Powers and ask; the Teacher will explain with his knowledge of omniscience. By this means, this Dhamma discourse will reach its culmination and fullness. Thus, asking the question to ascertain opinion, the elder first asked the Elder Ānanda.

Bahussuto hotīti bahu assa sutaṃ hoti, navaṅgaṃ satthusāsanaṃ pāḷianusandhipubbāparavasena uggahitaṃ hotīti attho. Sutadharoti sutassa ādhārabhūto. Yassa hi ito gahitaṃ ito palāyati, chiddaghaṭe udakaṃ viya na tiṭṭhati, parisamajjhe ekaṃ suttaṃ vā jātakaṃ vā kathetuṃ vā vācetuṃ vā na sakkoti, ayaṃ na sutadharo nāma. Yassa pana uggahitaṃ buddhavacanaṃ uggahitakālasadisameva hoti, dasapi vīsatipi vassāni sajjhāyaṃ akarontassa na nassati, ayaṃ sutadharo nāma. Sutasannicayoti sutassa sannicayabhūto. Yathā hi sutaṃ hadayamañjūsāya sannicitaṃ silāyaṃ lekhā viya, suvaṇṇaghaṭe pakkhittasīhavasā viya ca ajjhosāya tiṭṭhati, ayaṃ sutasannicayo nāma. Dhātāti ṭhitā paguṇā. Ekaccassa hi uggahitaṃ buddhavacanaṃ dhātaṃ paguṇaṃ niccalitaṃ na hoti, asukasuttaṃ vā jātakaṃ vā kathehīti vutte sajjhāyitvā saṃsanditvā samanuggāhitvā jānissāmīti vadati. Ekaccassa dhātaṃ paguṇaṃ bhavaṅgasotasadisaṃ hoti, asukasuttaṃ vā jātakaṃ vā kathehīti vutte uddharitvā tameva katheti. Taṃ sandhāya vuttaṃ ‘‘dhātā’’ti.

"He is learned" (bahussuto) means he has heard much; the nine-limbed teaching of the Teacher has been mastered according to the textual connection of what comes before and after—this is the meaning. "A bearer of what has been heard" (sutadharo) means one who is a receptacle for what has been heard. For if what is grasped in one place by someone flees from that place, not remaining like water in a cracked pot, and they are unable to speak or recite even a single discourse or Jātaka in the midst of an assembly—such a one is not called a bearer of what has been heard. But for one in whom the Buddha’s word, once learned, remains just as it was at the time it was learned, not being lost even if they do not recite it for ten or twenty years—such a one is called a bearer of what has been heard. "An accumulator of what has been heard" (sutasannicayo) means one who is a storehouse for what has been heard. For one in whom what has been heard is established in the casket of the heart, like writing on stone or like lion’s fat placed in a golden vessel—such a one is called an accumulator of what has been heard. "Retained" (dhātā) means established and proficient. For a certain person, the Buddha’s word they have learned is not retained, proficient, or fixed; when told to speak on a certain discourse or Jātaka, they say: 'After reciting, comparing, and reviewing, I will know.' For another person, what is retained is proficient, like the stream of the life-continuum; when told to speak on a certain discourse or Jātaka, they bring it forth and speak on that very thing. With reference to such a person, it is said: 'retained.'

Vacasā paricitāti suttadasaka-vaggadasaka-paṇṇāsadasakānaṃ vasena vācāya sajjhāyitā. Manasānupekkhitāti cittena anupekkhitā, yassa vācāya sajjhāyitaṃ buddhavacanaṃ manasā cintentassa tattha tattha pākaṭaṃ hoti. Mahādīpaṃ jāletvā ṭhitassa rūpagataṃ viya paññāyati. Taṃ sandhāya vuttaṃ – ‘‘vacasā paricitā manasānupekkhitā’’ti. Diṭṭhiyā suppaṭividdhāti atthato ca kāraṇato ca paññāya suppaṭividdhā. Parimaṇḍalehi [Pg.155] padabyañjanehīti ettha padameva atthassa byañjanato padabyañjanaṃ, taṃ akkharapāripūriṃ katvā dasavidhabyañjanabuddhiyo aparihāpetvā vuttaṃ parimaṇḍalaṃ nāma hoti, evarūpehi padabyañjanehīti attho. Apica yo bhikkhu parisati dhammaṃ desento suttaṃ vā jātakaṃ vā nikkhapitvā aññaṃ upārambhakaraṃ suttaṃ āharati, tassa upamaṃ katheti, tadatthaṃ ohāreti, evamidaṃ gahetvā ettha khipanto ekapasseneva pariharanto kālaṃ ñatvā vuṭṭhahati. Nikkhittasuttaṃ pana nikkhattamattameva hoti, tassa kathā aparimaṇḍalā nāma hoti. Yo pana suttaṃ vā jātakaṃ vā nikkhipitvā bahi ekapadampi agantvā pāḷiyā anusandhiñca pubbāparañca amakkhento ācariyehi dinnanaye ṭhatvā tulikāya paricchindanto viya, gambhīramātikāya udakaṃ pesento viya, padaṃ koṭṭento sindhavājānīyo viya gacchati, tassa kathā parimaṇḍalā nāma hoti. Evarūpiṃ kathaṃ sandhāya – ‘‘parimaṇḍalehi padabyañjanehī’’ti vuttaṃ.

“Practiced in speech” (vacasā paricitā) means recited by mouth by way of the groups of ten suttas, the groups of ten vaggas, and the groups of ten fifties. “Reflected upon with the mind” (manasānupekkhitā) means repeatedly contemplated with the mind; for one who reflects with the mind on the Buddha's word that has been recited by mouth, it becomes clear in various passages. It becomes clear just as a visible object is clear to one standing with a great lamp lit. Referring to this, it was said: ‘practiced in speech, reflected upon with the mind.’ “Thoroughly penetrated by view” (diṭṭhiyā suppaṭividdhā) means thoroughly penetrated with wisdom both in terms of meaning and in terms of the Pāḷi text. “With well-rounded phrases and expressions” (parimaṇḍalehi padabyañjanehi)—herein, because it expresses the meaning, it is called a ‘phrase and expression’. When it is spoken, having made the syllables complete and without diminishing the ten kinds of verbal elaborations, it is called ‘well-rounded’. The meaning is: ‘with such phrases and expressions’. Furthermore, a monk who, while teaching the Dhamma in an assembly, sets aside a sutta or a jātaka and brings up another critical sutta, tells a simile for it, and applies it for that purpose; thus, having taken this, and placing it here, handling it only from one side, he knows the time and gets up. The sutta that was set aside, however, is merely set aside; his talk is called ‘not well-rounded’. But a monk who, having taken up a sutta or a jātaka, does not go outside by even a single word, not confusing the connection and the sequence of the Pāḷi, standing in the method given by the teachers, proceeds like one demarcating with a brush, like one sending water through a deep channel, and like a thoroughbred Sindh horse, analyzing the words; his talk is called ‘well-rounded’. It is with reference to such a talk that it was said: ‘with well-rounded phrases and expressions’.

Anuppabandhehīti ettha yo bhikkhu dhammaṃ kathento suttaṃ vā jātakaṃ vā ārabhitvā āraddhakālato paṭṭhāya turitaturito araṇiṃ manthento viya, uṇhakhādanīyaṃ khādanto viya, pāḷiyā anusandhipubbāparesu gahitaṃ gahitameva aggahitaṃ aggahitameva ca katvā purāṇapaṇṇantaresu caramānaṃ godhaṃ uṭṭhapento viya tattha tattha paharanto osāpento ohāya gacchati. Yopi dhammaṃ kathento kālena sīghaṃ kālena dandhaṃ kālena mahāsaddaṃ kālena khuddakasaddaṃ karoti. Yathā petaggi kālena jalati, kālena nibbāyati, evameva idha petaggidhammakathiko nāma hoti, parisāya uṭṭhātukāmāya punappunaṃ ārabhati. Yopi kathento tattha tattha vitthāyati, nitthunanto kandanto viya katheti, imesaṃ sabbesampi kathā appabandhā nāma hoti. Yo pana suttaṃ ārabhitvā ācariyehi dinnanaye ṭhito acchinnadhāraṃ katvā nadīsotaṃ viya pavatteti, ākāsagaṅgato bhassamānaṃ udakaṃ viya nirantaraṃ kathaṃ pavatteti, tassa kathā anuppabandhā hoti. Taṃ sandhāya vuttaṃ [Pg.156] ‘‘anuppabandhehī’’ti. Anusayasamugghātāyāti sattannaṃ anusayānaṃ samugghātatthāya. Evarūpenāti evarūpena bahussutena bhikkhunā tathārūpeneva bhikkhusatena bhikkhusahassena vā saṅghāṭikaṇṇena vā saṅghāṭikaṇṇaṃ, pallaṅkena vā pallaṅkaṃ āhacca nisinnena gosiṅgasālavanaṃ sobheyya. Iminā nayena sabbavāresu attho veditabbo.

Herein, regarding ‘uninterruptedly’ (anuppabandhehi): A certain monk, while teaching the Dhamma, having begun a sutta or a jātaka, from the time he begins, being very hasty, like one rubbing a fire-stick, or like one eating hot food, and in the connection and sequence of the Pāḷi, treating what is taken up as merely taken up and what is not taken up as merely not taken up, proceeds like one startling an iguana moving among old leaves, striking here and there, bringing it to an end, and abandoning it. Also a monk who, while teaching the Dhamma, at times speaks quickly, at times slowly, at times with a loud voice, at times with a soft voice. Just as a peta-fire at times blazes and at times is extinguished, in the same way, such a one is called a ‘peta-fire Dhamma-speaker’; when the assembly wishes to get up, he begins again and again. Also a monk who, while teaching, becomes obscure in various passages, and speaks as if groaning and wailing; the talk of all these monks is called ‘disconnected’. But a monk who, having begun a sutta, stands in the method given by the teachers, making an unbroken stream, causes it to proceed like a river current; he causes the talk to proceed continuously like water flowing from the celestial Ganges. The talk of such a monk is uninterrupted. Referring to this, it was said, ‘uninterruptedly’. “For the uprooting of the underlying tendencies” (anusayasamugghātāya) means for the sake of uprooting the seven underlying tendencies. “By one such as this” (evarūpena)—by such a learned monk, or by a hundred or a thousand such monks, sitting with robe-corner touching robe-corner, or with crossed legs touching crossed legs, the Gosiṅga Sāla forest would be adorned. By this method, the meaning should be understood in all instances.

334. Paṭisallānaṃ assa ārāmoti paṭisallānārāmo. Paṭisallāne ratoti paṭisallānarato.

334. Seclusion is his delight (ārāma), thus he is one who has seclusion as his delight (paṭisallānārāmo). He delights in seclusion, thus he is one who is fond of seclusion (paṭisallānarato).

335. Sahassaṃ lokānanti sahassaṃ lokadhātūnaṃ. Ettakañhi therassa dhuvasevanaṃ āvajjanapaṭibaddhaṃ, ākaṅkhamāno pana thero anekānipi cakkavāḷasahassāni voloketiyeva. Uparipāsādavaragatoti sattabhūmakassa vā navabhūmakassa vā pāsādavarassa upari gato. Sahassaṃ nemimaṇḍalānaṃ volokeyyāti pāsādapariveṇe nābhiyā patiṭṭhitānaṃ nemivaṭṭiyā nemivaṭṭiṃ āhacca ṭhitānaṃ nemimaṇḍalānaṃ sahassaṃ vātapānaṃ vivaritvā olokeyya, tassa nābhiyopi pākaṭā honti, arāpi arantarānipi nemiyopi. Evameva kho, āvusoti, āvuso, evaṃ ayampi dibbacakkhuko bhikkhu dibbena cakkhunā atikkantamānusakena sahassaṃ lokānaṃ voloketi. Tassa pāsāde ṭhitapurisassa cakkanābhiyo viya cakkavāḷasahasse sinerusahassaṃ pākaṭaṃ hoti. Arā viya dīpā pākaṭā honti. Arantarāni viya dīpaṭṭhitamanussā pākaṭā honti. Nemiyo viya cakkavāḷapabbatā pākaṭā honti.

335. “A thousand worlds” means a thousand world-systems. For the elder, this much is constantly attended to, connected with his reflection. But if the elder wishes, he can indeed survey even many thousands of world-systems. “Having gone to the upper part of the excellent palace” means having gone to the top of a seven-storied or nine-storied excellent palace. “Would survey a thousand rim circles” means that if one were to open a thousand windows in the palace enclosure and look, one would see a thousand rim-circles (wheels) established on hubs and standing touching rim to rim. For that person, the hubs would become clear, as would the spokes, the spaces between the spokes, and the rims. “Just so, friend”—in the same way, friends, this monk with the divine eye surveys a thousand worlds with his divine eye, which surpasses the human eye. For him, just as the wheel hubs are clear to the man standing in the palace, so a thousand Sineru mountains in the thousand world-systems become clear. Like the spokes, the continents become clear. Like the spaces between the spokes, the people living on the continents become clear. Like the rims, the Cakkavāḷa mountains become clear.

336. Āraññikoti samādiṇṇaaraññadhutaṅgo. Sesapadesupi eseva nayo.

336. “A forest-dweller” (āraññiko) means one who has undertaken the forest-dweller's ascetic practice. This same method applies in the remaining phrases as well.

337. No ca saṃsādentīti na osādenti. Sahetukañhi sakāraṇaṃ katvā pañhaṃ pucchituṃ vissajjitumpi asakkonto saṃsādeti nāma. Evaṃ na karontīti attho. Pavattinī hotīti nadīsotodakaṃ viya pavattati.

337. “And they do not falter” (no ca saṃsādentīti) means they do not let the discussion sink (na osādenti). Indeed, one who is unable to ask or to answer a question that is presented with its grounds and reasons is called one who falters (saṃsādeti). The meaning is that they do not do so. “It proceeds” (pavattinī hoti) means it proceeds like the water of a river current.

338. Yāya [Pg.157] vihārasamāpattiyāti yāya lokiyāya vihārasamāpattiyā, yāya lokuttarāya vihārasamāpattiyā.

338. “By whatever attainment of dwelling” (yāya vihārasamāpattiyā) means: by whatever worldly attainment of dwelling, or by whatever supramundane attainment of dwelling.

339. Sādhu sādhu sāriputtāti ayaṃ sādhukāro ānandattherassa dinno. Sāriputtattherena pana saddhiṃ bhagavā ālapati. Esa nayo sabbattha. Yathā taṃ ānandovāti yathā ānandova sammā byākaraṇamāno byākareyya, evaṃ byākataṃ ānandena attano anucchavikameva, ajjhāsayānurūpameva byākatanti attho. Ānandatthero hi attanāpi bahussuto, ajjhāsayopissa evaṃ hoti – ‘‘aho vata sāsane sabrahmacārī bahussutā bhaveyyu’’nti. Kasmā? Bahussutassa hi kappiyākappiyaṃ sāvajjānavajjaṃ, garukalahukaṃ satekicchātekicchaṃ pākaṭaṃ hoti. Bahussuto uggahitabuddhavacanaṃ āvajjitvā imasmiṃ ṭhāne sīlaṃ kathitaṃ, imasmiṃ samādhi, imasmiṃ vipassanā, imasmiṃ maggaphalanibbānānīti sīlassa āgataṭṭhāne sīlaṃ pūretvā, samādhissa āgataṭṭhāne samādhiṃ pūretvā vipassanāya āgataṭṭhāne vipassanāgabbhaṃ gaṇhāpetvā maggaṃ bhāvetvā phalaṃ sacchikaroti. Tasmā therassa evaṃ ajjhāsayo hoti – ‘‘aho vata sabrahmacārī ekaṃ vā dve vā tayo vā cattāro vā pañca vā nikāye uggahetvā āvajjantā sīlādīnaṃ āgataṭṭhānesu sīlādīni paripūretvā anukkamena maggaphalanibbānāni sacchikareyyu’’nti. Sesavāresupi eseva nayo.

339. “Well said, well said, Sāriputta”—in this phrase, this expression of approval was given to the Venerable Ānanda. The Blessed One, however, was speaking with the Venerable Sāriputta. This is the method in all instances. “Just as Ānanda” means: just as Ānanda himself, answering correctly, would answer, so it was answered by Ānanda in a manner suitable for himself, in accordance with his own inclination. Indeed, the Venerable Ānanda was himself of great learning, and his inclination is thus: “Oh, that my fellow practitioners in the Dispensation might become of great learning!” Why? Because for one of great learning, what is allowable and unallowable, what is blameworthy and blameless, what is a grave offense and a light offense, and what is a remediable offense and an irremediable offense becomes clear. One of great learning, having reflected upon the learned word of the Buddha, thinking, “In this passage, virtue is taught; in this, concentration; in this, insight; in this, the path, fruition, and Nibbāna,” fulfills virtue in the place where virtue appears, fulfills concentration in the place where concentration appears, and in the place where insight appears, having caused the chamber of insight to be taken up, develops the path and realizes the fruition. Therefore, the Elder's inclination is thus: “Oh, that my fellow practitioners, having learned one, two, three, four, or five Nikāyas, and reflecting, might fulfill virtue and the others in the places where they appear, and sequentially realize the path, fruition, and Nibbāna!” In the remaining instances as well, this is the method.

340. Āyasmā hi revato jhānajjhāsayo jhānābhirato, tasmāssa evaṃ hoti – ‘‘aho vata sabrahmacārī ekikā nisīditvā kasiṇaparikammaṃ katvā aṭṭha samāpattiyo nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhetvā lokuttaradhammaṃ sacchikareyyu’’nti. Tasmā evaṃ byākāsi.

340. Indeed, the Venerable Revata had an inclination for jhāna and delighted in jhāna. Therefore, this thought occurs to him: “Oh, that my fellow practitioners, sitting alone, having undertaken the kasiṇa preliminary work, having produced the eight attainments, and having developed insight which has jhāna as its proximate cause, might realize the supramundane Dhamma!” Therefore, he answered thus.

341. Āyasmā anuruddho dibbacakkhuko, tassa evaṃ hoti – ‘‘aho vata sabrahmacārī ālokaṃ vaḍḍhetvā dibbena cakkhunā anekesu cakkavāḷasahassesu cavamāne ca upapajjamāne ca satte disvā vaṭṭabhayena cittaṃ saṃvejetvā vipassanaṃ vaḍḍhetvā lokuttaradhammaṃ sacchikareyyu’’nti. Tasmā evaṃ byākāsi.

341. The Venerable Anuruddha was possessed of the divine eye. This thought occurs to him: “Oh, that my fellow practitioners, having developed the light, and seeing with the divine eye beings passing away and being reborn in many thousands of world-systems, might stir their minds with fear of the round of existence, develop insight, and realize the supramundane Dhamma!” Therefore, he answered thus.

342. Āyasmā mahākassapo dhutavādo, tassa evaṃ hoti – ‘‘aho vata sabrahmacārī dhutavādā hutvā dhutaṅgānubhāvena paccayataṇhaṃ milāpetvā aparepi nānappakāre kilese dhunitvā vipassanaṃ vaḍḍhetvā lokuttaradhammaṃ sacchikareyyu’’nti. Tasmā evaṃ byākāsi.

342. The Venerable Mahākassapa was an advocate of the ascetic practices. This thought occurs to him: “Oh, that my fellow practitioners, becoming advocates of the ascetic practices, might, by the power of the ascetic practices, cause craving for requisites to wither, and having shaken off other various kinds of defilements, develop insight and realize the supramundane Dhamma!” Therefore, he answered thus.

343. Āyasmā [Pg.158] mahāmoggallāno samādhipāramiyā matthakaṃ patto, sukhumaṃ pana cittantaraṃ khandhantaraṃ dhātvantaraṃ āyatanantaraṃ jhānokkantikaṃ ārammaṇokkantikaṃ aṅgavavatthānaṃ ārammaṇavavatthānaṃ aṅgasaṅkanti ārammaṇasaṅkanti ekatovaḍḍhanaṃ ubhatovaḍḍhananti ābhidhammikadhammakathikasseva pākaṭaṃ. Anābhidhammiko hi dhammaṃ kathento – ‘‘ayaṃ sakavādo ayaṃ paravādo’’ti na jānāti. Sakavādaṃ dīpessāmīti paravādaṃ dīpeti, paravādaṃ dīpessāmīti sakavādaṃ dīpeti, dhammantaraṃ visaṃvādeti. Ābhidhammiko sakavādaṃ sakavādaniyāmeneva, paravādaṃ paravādaniyāmeneva dīpeti, dhammantaraṃ na visaṃvādeti. Tasmā therassa evaṃ hoti – ‘‘aho vata sabrahmacārī ābhidhammikā hutvā sukhumesu ṭhānesu ñāṇaṃ otāretvā vipassanaṃ vaḍḍhetvā lokuttaradhammaṃ sacchikareyyu’’nti. Tasmā evaṃ byākāsi.

343. The Venerable Mahāmoggallāna had reached the pinnacle of the perfection of concentration. However, such subtle matters as the difference between minds, the difference between aggregates, the difference between elements, the difference between sense bases, the transition into jhāna, the transition into objects, the determination of factors, the determination of objects, the shifting of factors, the shifting of objects, the single progression, and the dual progression are clear only to a Dhamma teacher who is a master of Abhidhamma. Indeed, one who is not a master of Abhidhamma, when teaching the Dhamma, does not know, “This is one's own doctrine; this is the doctrine of others.” Thinking, “I will explain my own doctrine,” he explains the doctrine of others. Thinking, “I will explain the doctrine of others,” he explains his own doctrine. He misrepresents the distinction of the teaching. A master of Abhidhamma explains his own doctrine only according to the principle of his own doctrine, and the doctrine of others only according to the principle of the doctrine of others; he does not misrepresent the distinction of the teaching. Therefore, this thought occurs to the Elder: “Oh, that my fellow practitioners, becoming masters of Abhidhamma, might apply their knowledge to subtle points, develop insight, and realize the supramundane Dhamma!” Therefore, he answered thus.

344. Āyasmā sāriputto paññāpāramiyā matthakaṃ patto, paññavāyeva ca cittaṃ attano vase vattetuṃ sakkoti, na duppañño. Duppañño hi uppannassa cittassa vase vattetvā ito cito ca vipphanditvāpi katipāheneva gihibhāvaṃ patvā anayabyasanaṃ pāpuṇāti. Tasmā therassa evaṃ hoti – ‘‘aho vata sabrahmacārī acittavasikā hutvā cittaṃ attano vase vattetvā sabbānassa visevitavipphanditāni bhañjitvā īsakampi bahi nikkhamituṃ adentā vipassanaṃ vaḍḍhetvā lokuttaradhammaṃ sacchikareyyu’’nti. Tasmā evaṃ byākāsi.

344. The Venerable Sāriputta had reached the pinnacle of the perfection of wisdom. Indeed, only one with wisdom is able to bring the mind under his own control; one without wisdom is not. For one without wisdom, having come under the control of the arisen mind and having wavered from here to there, reverts to the household life in just a few days and meets with misfortune and ruin. Therefore, this thought occurs to the Elder: “Oh, that my fellow practitioners, not being under the control of the mind, but bringing the mind under their own control, having destroyed all its thorns of defilement and agitations of misconduct, not allowing it to go outside even a little, might develop insight and realize the supramundane Dhamma!” Therefore, he answered thus.

345. Sabbesaṃ vo, sāriputta, subhāsitaṃ pariyāyenāti sāriputta, yasmā saṅghārāmassa nāma bahussutabhikkhūhipi sobhanakāraṇaṃ atthi, jhānābhiratehipi, dibbacakkhukehipi, dhutavādehipi, ābhidhammikehipi, acittavasikehipi sobhanakāraṇaṃ atthi. Tasmā sabbesaṃ [Pg.159] vo subhāsitaṃ pariyāyena, tena tena kāraṇena subhāsitameva, no dubbhāsitaṃ. Apica mamapi suṇāthāti apica mamapi vacanaṃ suṇātha. Na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmīti na tāva ahaṃ imaṃ caturaṅgavīriyaṃ adhiṭṭhāya ābhujitaṃ pallaṅkaṃ bhindissāmi, na mocessāmīti attho. Idaṃ kira bhagavā paripākagate ñāṇe rajjasiriṃ pahāya katābhinikkhamano anupubbena bodhimaṇḍaṃ āruyha caturaṅgavīriyaṃ adhiṭṭhāya aparājitapallaṅkaṃ ābhujitvā daḷhasamādāno hutvā nisinno tiṇṇaṃ mārānaṃ matthakaṃ bhinditvā paccūsasamaye dasasahassilokadhātuṃ unnādento sabbaññutaññāṇaṃ paṭivijjhi, taṃ attano mahābodhipallaṅkaṃ sandhāya evamāha. Apica pacchimaṃ janataṃ anukampamānopi paṭipattisāraṃ puthujjanakalyāṇakaṃ dassento evamāha. Passati hi bhagavā – ‘‘anāgate evaṃ ajjhāsayā kulaputtā iti paṭisañcikkhissanti, ‘bhagavā mahāgosiṅgasuttaṃ kathento idha, sāriputta, bhikkhu pacchābhattaṃ…pe… evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyāti āha, mayaṃ bhagavato ajjhāsayaṃ gaṇhissāmā’ti pacchābhattaṃ piṇḍapātapaṭikkantā caturaṅgavīriyaṃ adhiṭṭhāya daḷhasamādānā hutvā ‘arahattaṃ appatvā imaṃ pallaṅkaṃ na bhindissāmā’ti samaṇadhammaṃ kātabbaṃ maññissanti, te evaṃ paṭipannā katipāheneva jātijarāmaraṇassa antaṃ karissantī’’ti, imaṃ pacchimaṃ janataṃ anukampamāno paṭipattisāraṃ puthujjanakalyāṇakaṃ dassento evamāha. Evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyāti, sāriputta, evarūpena bhikkhunā nippariyāyeneva gosiṅgasālavanaṃ sobheyyāti yathānusandhināva desanaṃ niṭṭhapesīti.

345. “Sāriputta, the speech of all of you is well-spoken in its own way.” This means: Sāriputta, because a monastery is a cause for adornment by monks who are learned, by those who delight in jhāna, by those with the divine eye, by those who advocate ascetic practices, and by those who do not follow the will of their own minds, it is a cause for adornment. Therefore, the speech of all of you, for this and that reason, is indeed well-spoken; it is not ill-spoken. “Moreover, listen to me as well” means: Moreover, listen to my words as well. “I shall not yet break this cross-legged posture” means: I shall not yet break, I shall not release, this cross-legged posture which was assumed having resolved upon it with fourfold energy. It is said that the Blessed One, when his knowledge had reached maturity, having renounced the splendor of the kingdom and made the great renunciation, gradually ascended to the seat of enlightenment. Having resolved upon it with fourfold energy, he assumed the unconquered cross-legged posture, and being seated with firm resolve, he destroyed the heads of the three Māras. At dawn, causing the ten-thousandfold world-system to resound, he penetrated omniscient knowledge. He spoke thus with reference to his own great seat of enlightenment. Moreover, out of compassion for future generations, desiring to show the virtuous ordinary person who possesses the essence of the practice, he spoke thus. For the Blessed One sees: “In the future, clansmen of such intention will reflect thus: ‘The Blessed One, while teaching the Mahāgosiṅga Sutta, said: “Here, Sāriputta, a monk, after the meal… and so on… It is by such a monk, Sāriputta, that the Gosiṅga Sālavana would be adorned.” We shall grasp the Blessed One’s intention.’ Thus, after the meal, having returned from the alms-round, having resolved upon it with fourfold energy and become ones of firm resolve, they will think, ‘We shall not break this cross-legged posture until we have attained Arahantship,’ and will consider that the ascetic’s duty must be undertaken. Those who practice thus will, in just a few days, make an end of birth, aging, and death.” Out of compassion for this future generation, desiring to show the virtuous ordinary person who possesses the essence of the practice, he spoke thus. “It is by such a monk, Sāriputta, that the Gosiṅga Sālavana would be adorned” means: Sāriputta, by such a monk the Gosiṅga Sālavana would be adorned directly. Thus he concluded the discourse in accordance with its sequence.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

Mahāgosiṅgasuttavaṇṇanā niṭṭhitā.

The Commentary on the Mahāgosiṅga Sutta is concluded.

3. Mahāgopālakasuttavaṇṇanā

3. The Commentary on the Mahāgopālaka Sutta

346. Evaṃ me sutanti mahāgopālakasuttaṃ. Tattha tisso kathā ekanāḷikā, caturassā, nisinnavattikāti. Tattha pāḷiṃ vatvā ekekapadassa atthakathanaṃ ekanāḷikā nāma. Apaṇḍitaṃ gopālakaṃ dassetvā, apaṇḍitaṃ [Pg.160] bhikkhuṃ dassetvā, paṇḍitaṃ gopālakaṃ dassetvā, paṇḍitaṃ bhikkhuṃ dassetvāti catukkaṃ bandhitvā kathanaṃ caturassā nāma. Apaṇḍitaṃ gopālakaṃ dassetvā pariyosānagamanaṃ, apaṇḍitaṃ bhikkhuṃ dassetvā pariyosānagamanaṃ, paṇḍitaṃ gopālakaṃ dassetvā pariyosānagamanaṃ, paṇḍitaṃ bhikkhuṃ dassetvā pariyosānagamananti ayaṃ nisinnavattikā nāma. Ayaṃ idha sabbācariyānaṃ āciṇṇā.

346. The sutta beginning “Thus have I heard” is the Mahāgopālaka Sutta. Therein, there are three methods of exposition: Ekanāḷikā, Caturassā, and Nisinnavattikā. Therein, having recited the Pāḷi, the explanation of each and every word is called Ekanāḷikā. Having shown the unwise cowherd, having shown the unwise monk, having shown the wise cowherd, and having shown the wise monk—binding these as a tetrad and explaining is called Caturassā. Having shown the unwise cowherd and bringing it to a conclusion; having shown the unwise monk and bringing it to a conclusion; having shown the wise cowherd and bringing it to a conclusion; and having shown the wise monk and bringing it to a conclusion—this is called Nisinnavattikā. This, herein, is the established practice of all the teachers.

Ekādasahi, bhikkhave, aṅgehīti ekādasahi aguṇakoṭṭhāsehi. Gogaṇanti gomaṇḍalaṃ. Pariharitunti pariggahetvā vicarituṃ. Phātiṃ kātunti vaḍḍhiṃ āpādetuṃ. Idhāti imasmiṃ loke. Na rūpaññū hotīti gaṇanato vā vaṇṇato vā rūpaṃ na jānāti. Gaṇanato na jānāti nāma attano gunnaṃ sataṃ vā sahassaṃ vāti saṅkhyaṃ na jānāti. So gāvīsu haṭāsu vā palātāsu vā gogaṇaṃ gaṇetvā, ajja ettikā na dissantīti dve tīṇi gāmantarāni vā aṭaviṃ vā vicaranto na pariyesati, aññesaṃ gāvīsu attano gogaṇaṃ paviṭṭhāsupi gogaṇaṃ gaṇetvā, ‘‘imā ettikā gāvo na amhāka’’nti yaṭṭhiyā pothetvā na nīharati, tassa naṭṭhā gāviyo naṭṭhāva honti. Paragāviyo gahetvā vicarantaṃ gosāmikā disvā, ‘‘ayaṃ ettakaṃ kālaṃ amhākaṃ dhenuṃ gaṇhātī’’ti tajjetvā attano gāviyo gahetvā gacchanti. Tassa gogaṇopi parihāyati, pañcagorasaparibhogatopi paribāhiro hoti. Vaṇṇato na jānāti nāma – ‘‘ettikā gāvo setā, ettikā rattā, ettikā kāḷā, ettikā kabarā ettikā nīlā’’ti na jānāti, so gāvīsu haṭāsu vā…pe… pañcagorasaparibhogatopi paribāhiro hoti.

“By eleven factors, O monks” means: by eleven portions of demerit. “A herd of cattle” means: a group of cows. “To tend” means: to take charge of and move around with them. “To make prosper” means: to bring about growth. “Here” means: in this world. “He is not a knower of form” means: he does not know the form, either by count or by color. “Not knowing by count” means he does not know the number of his own cows, whether a hundred or a thousand. When the cows have been carried off or have run away, he counts the herd and, thinking, “Today this many are not seen,” he does not search, wandering through two or three villages or the forest. Even when his own herd has entered among the cows of others, he counts the herd and, thinking, “These many cows are not ours,” he does not drive them out by striking them with a stick. For him, the lost cows remain lost. The cow owners, seeing him wandering having taken their cows, threaten him, saying, “This man has been taking our cow for so long,” and taking their own cows, they depart. His herd also diminishes, and he is excluded from the enjoyment of the five products of the cow. “Not knowing by color” means he does not know: “This many cows are white, this many are red, this many are black, this many are dappled, this many are dark blue.” When the cows have been carried off or… and so on… he is excluded from the enjoyment of the five products of the cow.

Na lakkhaṇakusalo hotīti gāvīnaṃ sarīre kataṃ dhanusattisūlādibhedaṃ lakkhaṇaṃ na jānāti, so gāvīsu haṭāsu vā palātāsu vā ajja asukalakkhaṇā ca asukalakkhaṇā ca gāvo na dissanti…pe… pañcagorasaparibhogatopi paribāhiro hoti.

“He is not skilled in marks” means: he does not know the marks made on the bodies of the cows, of various kinds such as the bow-mark, the spear-mark, the trident-mark, and so on. When the cows have been carried off or have run away, he does not know, “Today cows with such-and-such a mark and such-and-such a mark are not seen”… and so on… he is excluded from the enjoyment of the five products of the cow.

Na āsāṭikaṃ hāretāti gunnaṃ khāṇukaṇṭakādīhi pahaṭaṭṭhānesu vaṇo hoti. Tattha nīlamakkhikā aṇḍakāni pātenti, tesaṃ āsāṭikāti nāma. Tāni daṇḍena apanetvā bhesajjaṃ dātabbaṃ hoti. Bālo [Pg.161] gopālako tathā na karoti, tena vuttaṃ – ‘‘na āsāṭikaṃ hāretā hotī’’ti. Tassa gunnaṃ vaṇā vaḍḍhanti, gambhīrā honti, pāṇakā kucchiṃ pavisanti, gāvo gelaññābhibhūtā neva yāvadatthaṃ tiṇāni khādituṃ, na pānīyaṃ pātuṃ sakkonti. Tattha gunnaṃ khīraṃ chijjati, goṇānaṃ javo hāyati, ubhayesaṃ jīvitantarāyo hoti. Evamassa gogaṇopi parihāyati, pañcagorasatopi paribāhiro hoti.

“He does not remove the fly-eggs” means this: Wounds occur in places where the cattle are struck by stumps, thorns, and the like. There, blue flies lay their eggs; these are called 'āsāṭikā' (unpleasant things). These should be removed with a stick and medicine applied. A foolish cowherd does not do so; for that reason, it is said, “He does not remove the fly-eggs.” In the case of his cattle, the wounds worsen and become deep, worms enter their bellies, and the cows, overcome by sickness, are unable to eat grass or drink water as much as they desire. In that situation, the milk of the cattle is cut off, the strength of the oxen diminishes, and there is danger to the lives of both. Thus, his herd of cattle also declines, and he is excluded from the five products of the cow.

Na vaṇaṃ paṭicchādetā hotīti gunnaṃ vuttanayeneva sañjāto vaṇo bhesajjaṃ datvā vākena vā cīrakena vā bandhitvā paṭicchādetabbo hoti. Bālo gopālako tathā na karoti, athassa gunnaṃ vaṇehi yūsā paggharanti, tā aññamaññaṃ nighaṃsenti, tena aññesampi vaṇā jāyanti. Evaṃ gāvo gelaññābhibhūtā neva yāvadatthaṃ tiṇāni khādituṃ…pe… paribāhiro hoti.

“He does not cover the wound” means this: When a wound has arisen on the cattle in the manner already described, it should be treated with medicine and then bound and covered with bark-fibre or a rough cloth. A foolish cowherd does not do so. Then, from the wounds of his cattle, blood and pus ooze out. They rub against one another, and because of that, wounds also arise on other cattle. Thus, the cows, being overcome by sickness, are unable to eat grass as much as they desire… (and so on)… he is excluded from the five products of the cow.

Na dhūmaṃ kattā hotīti antovasse ḍaṃsamakasādīnaṃ ussannakāle gogaṇe vajaṃ paviṭṭhe tattha tattha dhūmo kātabbo hoti, apaṇḍito gopālako taṃ na karoti. Gogaṇo sabbarattiṃ ḍaṃsādīhi upadduto niddaṃ alabhitvā punadivase araññe tattha tattha rukkhamūlādīsu nipajjitvā niddāyati, neva yāvadatthaṃ tiṇāni khādituṃ…pe… pañcagorasaparibhogatopi paribāhiro hoti.

“He does not make smoke” means this: During the rainy season, at a time when gadflies, mosquitoes, and the like are abundant, when the herd of cattle has entered the pen, smoke should be made in various places. The unwise cowherd does not do this. The herd of cattle, tormented all night long by gadflies and the like and not getting any sleep, lies down and sleeps the next day in the forest in various places, at the roots of trees and so on. They are not able to eat grass as much as they desire… (and so on)… he is also excluded from the enjoyment of the five products of the cow.

Na titthaṃ jānātīti titthaṃ samanti vā visamanti vā sagāhanti vā niggāhanti vā na jānāti, so atitthena gāviyo otāreti. Tāsaṃ visamatitthe pāsāṇādīni akkamantīnaṃ pādā bhijjanti, sagāhaṃ gambhīraṃ titthaṃ otiṇṇā kumbhīlādayo gāhā gaṇhanti. Ajja ettikā gāvo naṭṭhā, ajja ettikāti vattabbataṃ āpajjati. Evamassa gogaṇopi parihāyati, pañcagorasatopi paribāhiro hoti.

“He does not know the ford” means this: He does not know whether a ford is even or uneven, or whether it has predators or is without predators. He makes the cows go down into an improper ford. When they step on rocks and the like in an uneven ford, their feet are broken. When they have descended into a deep ford with predators, predatory creatures such as crocodiles seize them. He comes to be spoken of thus: “Today, so many cattle are lost! Today, so many are lost!” Thus, his herd of cattle also declines, and he is excluded from the five products of the cow.

Na pītaṃ jānātīti pītampi apītampi na jānāti. Gopālakena hi ‘‘imāya gāviyā pītaṃ, imāya na pītaṃ, imāya pānīyatitthe okāso laddho, imāya na laddho’’ti evaṃ pītāpītaṃ jānitabbaṃ hoti. Ayaṃ pana divasabhāgaṃ araññe gogaṇaṃ rakkhitvā pānīyaṃ pāyessāmīti nadiṃ vā [Pg.162] taḷākaṃ vā gahetvā gacchati. Tattha mahāusabhā ca anuusabhā ca balavagāviyo ca dubbalāni ceva mahallakāni ca gorūpāni siṅgehi vā phāsukāhi vā paharitvā attano okāsaṃ katvā ūruppamāṇaṃ udakaṃ pavisitvā yathākāmaṃ pivanti. Avasesā okāsaṃ alabhamānā tīre ṭhatvā kalalamissakaṃ udakaṃ pivanti, apītā eva vā honti. Atha ne gopālako piṭṭhiyaṃ paharitvā puna araññaṃ paveseti, tattha apītagāviyo pipāsāya sukkhamānā yāvadatthaṃ tiṇāni khādituṃ na sakkonti, tattha gunnaṃ khīraṃ chijjati, goṇānaṃ javo hāyati…pe… paribāhiro hoti.

“He does not know which have drunk” means this: He does not know which have drunk and which have not drunk. Indeed, a cowherd should know thus: “This cow has drunk, this one has not drunk; this one has gotten an opportunity at the watering place, this one has not.” He should know which have drunk and which have not. But this cowherd, having guarded the herd in the forest for part of the day, thinking, “I will let them drink water,” takes them to a river or a lake. There, the great bulls, the lesser bulls, and the strong cows, striking the weak and old cattle with their horns or their flanks and making an opportunity for themselves, enter water up to their thighs and drink as they please. The remaining ones, not getting an opportunity, stand on the bank and drink water mixed with mud, or they remain without having drunk at all. Then the cowherd, striking them on the back, drives them back into the forest. There, the cows that have not drunk, being parched with thirst, are not able to eat grass as much as they need. In that situation, the milk of the cattle is cut off, the strength of the oxen diminishes… (and so on)… he is excluded from the five products of the cow.

Na vīthiṃ jānātīti ‘‘ayaṃ maggo samo khemo, ayaṃ visamo sāsaṅko sappaṭibhayo’’ti na jānāti. So samaṃ khemaṃ maggaṃ vajjetvā gogaṇaṃ itaraṃ maggaṃ paṭipādeti, tattha gāvo sīhabyagghādīnaṃ gandhena coraparissayena vā abhibhūtā bhantamigasappaṭibhāgā gīvaṃ ukkhipitvā tiṭṭhanti, neva yāvadatthaṃ tiṇāni khādanti, na pānīyaṃ pivanti, tattha gunnaṃ khīraṃ chijjati…pe… paribāhiro hoti.

“He does not know the path” means this: He does not know, “This path is even and safe; this one is uneven, to be suspected of danger, and perilous.” Having avoided the even and safe path, he makes the herd of cattle take the other path. There, the cows, being overcome by the scent of lions, tigers, and the like, or by the danger from thieves, stand with necks raised, like frightened deer. They neither eat grass as much as they need nor drink water. In that situation, the milk of the cattle is cut off… (and so on)… he is excluded from the five products of the cow.

Na gocarakusalo hotīti gopālakena hi gocarakusalena bhavitabbaṃ, pañcāhikavāro vā sattāhikavāro vā jānitabbo, ekadisāya gogaṇaṃ cāretvā punadivase tattha na cāretabbo. Mahatā hi gogaṇena ciṇṇaṭṭhānaṃ bheritalaṃ viya suddhaṃ hoti nittiṇaṃ, udakampi āluḷīyati. Tasmā pañcame vā sattame vā divase puna tattha cāretuṃ vaṭṭati, ettakena hi tiṇampi paṭiviruhati, udakampi pasīdati. Ayaṃ pana imaṃ pañcāhikavāraṃ vā sattāhikavāraṃ vā na jānāti, divase divase rakkhitaṭṭhāneyeva rakkhati. Athassa gogaṇo haritatiṇaṃ na labhati, sukkhatiṇaṃ khādanto kalalamissakaṃ udakaṃ pivati, tattha gunnaṃ khīraṃ chijjati…pe… paribāhiro hoti.

“He is not skilled in pasture” means this: Indeed, a cowherd should be skilled in pasture. He should know the five-day rotation or the seven-day rotation. Having grazed the herd in one area, he should not graze them there on the next day. For a place repeatedly grazed by a large herd becomes bare and grassless like the surface of a great drum; the water also gets stirred up. Therefore, it is proper to graze there again on the fifth or the seventh day. Indeed, in that interval, the grass grows back and the water becomes clear. But this cowherd does not know this five-day or seven-day rotation. Day after day, he grazes them in the very same place. Then his herd does not get fresh green grass; eating dry grass, it drinks water mixed with mud. In that situation, the milk of the cattle is cut off… (and so on)… he is excluded from the five products of the cow.

Anavasesadohī ca hotīti paṇḍitagopālakena yāva vacchakassa maṃsalohitaṃ saṇṭhāti, tāva ekaṃ dve thane ṭhapetvā sāvasesadohinā bhavitabbaṃ. Ayaṃ vacchakassa kiñci anavasesetvā duhati, khīrapako vaccho khīrapipāsāya sukkhati, saṇṭhātuṃ asakkonto kampamāno [Pg.163] mātu purato patitvā kālaṅkaroti. Mātā puttakaṃ disvā, ‘‘mayhaṃ puttako attano mātukhīraṃ pātumpi na labhatī’’ti puttasokena na yāvadatthaṃ tiṇāni khādituṃ, na pānīyaṃ pātuṃ sakkoti, thanesu khīraṃ chijjati. Evamassa gogaṇopi parihāyati, pañcagorasatopi paribāhiro hoti.

“And he is one who milks without remainder” means this: A wise cowherd should be one who milks leaving a remainder, leaving aside one or two teats, to the extent that the calf's flesh and blood may be sustained. This cowherd, however, milks leaving nothing for the calf. The calf, which lives on milk, being thirsty for milk, withers. Unable to stand firm, it trembles, falls down before its mother, and dies. The mother cow, seeing her calf, and grieving for her offspring, thinks, “My little son does not get to drink even his own mother's milk,” and is unable to eat grass or drink water as much as she needs. The milk in her teats is cut off. Thus, his herd of cattle also declines, and he is excluded from the five products of the cow.

Gunnaṃ pituṭṭhānaṃ karontīti gopitaro. Gāvo pariṇayanti yathāruciṃ gahetvā gacchantīti gopariṇāyakā. Na atirekapūjāyāti paṇḍito hi gopālako evarūpe usabhe atirekapūjāya pūjeti, paṇītaṃ gobhattaṃ deti, gandhapañcaṅgulikehi maṇḍeti, mālaṃ pilandheti, siṅge suvaṇṇarajatakosake ca dhāreti, rattiṃ dīpaṃ jāletvā celavitānassa heṭṭhā sayāpeti. Ayaṃ pana tato ekasakkārampi na karoti, usabhā atirekapūjaṃ alabhamānā gogaṇaṃ na rakkhanti, parissayaṃ na vārenti. Evamassa gogaṇo parihāyati, pañcagorasato paribāhiro hoti.

Because they perform the role of a father to the cattle, they are called 'gopitaro' (cow-fathers). Because they lead the cows, taking them and going wherever they please, they are called 'gopariṇāyakā' (cow-leaders). As for 'not with excessive homage': A wise cowherd honors such a bull with excessive homage; he gives it excellent cattle-food, adorns it by anointing it with the five fingers dipped in perfume, places a garland on it, and places gold and silver sheaths on its horns. At night, having lit a lamp, he makes it sleep beneath a cloth canopy. But this one does not perform even a single one of those acts of homage. The bulls, not receiving excessive homage, do not protect the herd of cattle and do not ward off danger. Thus, his herd of cattle declines, and he is excluded from the five products of the cow.

347. Idhāti imasmiṃ sāsane. Na rūpaññū hotīti, ‘‘cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpa’’nti evaṃ vuttarūpaṃ dvīhākārehi na jānāti gaṇanato vā samuṭṭhānato vā. Gaṇanato na jānāti nāma, ‘‘cakkhāyatanaṃ, sota-ghāna-jivhā-kāyāyatanaṃ, rūpa-sadda-gandha-rasa-phoṭṭhabbāyatanaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, kāyaviññatti, vacīviññatti, ākāsadhātu, āpodhātu, rūpassa lahutā, mudutā, kammaññatā, upacayo, santati, jaratā, rūpassa aniccatā, kabaḷīkāro āhāro’’ti evaṃ pāḷiyaṃ āgatā pañcavīsati rūpakoṭṭhāsāti na jānāti. Seyyathāpi so gopālako gaṇanato gunnaṃ rūpaṃ na jānāti, tathūpamo ayaṃ bhikkhu. So gaṇanato rūpaṃ ajānanto rūpaṃ pariggahetvā arūpaṃ vavatthapetvā rūpārūpaṃ pariggahetvā paccayaṃ sallakkhetvā lakkhaṇaṃ āropetvā kammaṭṭhānaṃ matthakaṃ pāpetuṃ na sakkoti. So yathā tassa gopālakassa gogaṇo na vaḍḍhati, evaṃ imasmiṃ sāsane sīlasamādhivipassanāmaggaphalanibbānehi na vaḍḍhati, yathā ca so gopālako pañcahi gorasehi paribāhiro hoti, evaṃ asekkhena sīlakkhandhena, asekkhena samādhi, paññā, vimutti, vimuttiñāṇadassanakkhandhenāti pañcahi dhammakkhandhehi paribāhiro hoti.

347. 'Here' means in this Dispensation. As for 'he is not one who knows form': He does not know form—which is spoken of thus, 'the four great elements and the form derived from the four great elements'—in two ways: by way of enumeration or by way of origin. Not knowing by way of enumeration means he does not know thus: 'There are twenty-five parts of form that have come down in the Pāli Canon: the eye-base, ear-base, nose-base, tongue-base, body-base; the form-base, sound-base, smell-base, taste-base, tangible-base; the femininity faculty, masculinity faculty, life faculty; bodily intimation, verbal intimation; the space element, the water element; lightness of form, softness of form, wieldiness of form; growth of form, continuity of form, decay of form, impermanence of form; and physical nutriment.' Just as that cowherd does not know the form of the cattle by way of enumeration, so is this monk comparable. He, not knowing form by way of enumeration, is unable to bring the meditation subject to its culmination by comprehending form, defining non-form, comprehending form-and-non-form, discerning conditions, and placing them upon the vehicle of the characteristics. Just as the herd of cattle of that cowherd does not increase, so in this Dispensation he does not grow by way of virtue, concentration, insight, path, fruition, and Nibbāna. And just as that cowherd is excluded from the five products of the cow, so he is excluded from the five aggregates of the Dhamma: the aggregate of virtue of one beyond training, and the aggregates of concentration, wisdom, liberation, and knowledge and vision of liberation of one beyond training.

Samuṭṭhānato [Pg.164] na jānāti nāma, ‘‘ettakaṃ rūpaṃ ekasamuṭṭhānaṃ, ettakaṃ dvisamuṭṭhānaṃ, ettakaṃ tisamuṭṭhānaṃ, ettakaṃ catusamuṭṭhānaṃ, ettakaṃ na kutocisamuṭṭhātī’’ti na jānāti. Seyyathāpi so gopālako vaṇṇato gunnaṃ rūpaṃ na jānāti, tathūpamo ayaṃ bhikkhu. So samuṭṭhānato rūpaṃ ajānanto rūpaṃ pariggahetvā arūpaṃ vavatthapetvā…pe… paribāhiro hoti.

Not knowing by way of origin means: he does not know thus, 'This much form has a single origin; this much has a twofold origin; this much has a threefold origin; this much has a fourfold origin; this much does not arise from any origin.' Just as that cowherd does not know the form of the cattle by way of their color, so is this monk comparable. He, not knowing form by way of origin, comprehending form, defining non-form... (and so on)... is excluded.

Na lakkhaṇakusalo hotīti kammalakkhaṇo bālo, kammalakkhaṇo paṇḍitoti evaṃ vuttaṃ kusalākusalaṃ kammaṃ paṇḍitabālalakkhaṇanti na jānāti. So evaṃ ajānanto bāle vajjetvā paṇḍite na sevati, bāle vajjetvā paṇḍite asevanto kappiyākappiyaṃ kusalākusalaṃ sāvajjānavajjaṃ garukalahukaṃ satekicchaatekicchaṃ kāraṇākāraṇaṃ na jānāti; taṃ ajānanto kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti. So yathā tassa gopālakassa gogaṇo na vaḍḍhati, evaṃ imasmiṃ sāsane yathāvuttehi sīlādīhi na vaḍḍhati, gopālako viya ca pañcahi gorasehi pañcahi dhammakkhandhehi paribāhiro hoti.

As for 'he is not skilled in characteristics': He does not know that wholesome and unwholesome kamma, spoken of thus, 'the fool is characterized by his kamma, the wise is characterized by his kamma,' is the characteristic of the wise and the fool. Not knowing this, he does not avoid fools and does not associate with the wise. Not avoiding fools and not associating with the wise, he does not know what is allowable and unallowable, wholesome and unwholesome, faulty and faultless, serious and minor offenses, curable and incurable offenses, what is a reason and what is not a reason. Not knowing all that, he is unable to take up a meditation subject and develop it. Just as the herd of cattle of that cowherd does not increase, so in this Dispensation he does not grow by way of virtue and so on, as has been stated. And like the cowherd, he is excluded from the five products of the cow and from the five aggregates of the Dhamma.

Na āsāṭikaṃ hāretā hotīti uppannaṃ kāmavitakkanti evaṃ vutte kāmavitakkādike na vinodeti, so imaṃ akusalavitakkaṃ āsāṭikaṃ ahāretvā vitakkavasiko hutvā vicaranto kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti, so yathā tassa gopālakassa…pe… paribāhiro hoti.

As for 'he is not one who removes the unpleasant': He does not dispel thoughts of sensual desire and so on, which are spoken of thus, 'an arisen thought of sensual desire...' He, not removing this unpleasant, unwholesome thought, wanders about under the sway of thought, and is unable to take up a meditation subject and develop it. He, just as for that cowherd... (and so on)... is excluded.

Na vaṇaṃ paṭicchādetā hotīti cakkhunā rūpaṃ disvā nimittaggāhī hotītiādinā nayena sabbārammaṇesu nimittaṃ gaṇhanto yathā so gopālako vaṇaṃ na paṭicchādeti, evaṃ saṃvaraṃ na sampādeti. So vivaṭadvāro vicaranto kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti…pe… paribāhiro hoti.

As for 'he is not one who covers a wound': Grasping the signs in all sense-objects, in the way beginning with, 'having seen a form with the eye, he is a grasper of signs...,' just as that cowherd does not cover a wound, so he does not accomplish restraint. He, wandering about with open doors, is unable to take up a meditation subject and develop it... (and so on)... is excluded.

Na dhūmaṃ kattā hotīti so gopālako dhūmaṃ viya dhammadesanādhūmaṃ na karoti, dhammakathaṃ vā sarabhaññaṃ vā upanisinnakathaṃ vā anumodanaṃ vā na karoti. Tato naṃ manussā bahussuto guṇavāti na jānanti, te guṇāguṇaṃ ajānantā catūhi paccayehi saṅgahaṃ na karonti. So paccayehi [Pg.165] kilamamāno buddhavacanaṃ sajjhāyaṃ kātuṃ vattapaṭipattiṃ pūretuṃ kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti…pe… paribāhiro hoti.

As for 'he is not one who makes smoke': Just as that cowherd does not make smoke, this monk does not make the smoke of a Dhamma discourse. He does not give a Dhamma talk, or a recitation, or a talk for one who has sat down near, or a giving of thanks. Because of that, people do not know him as 'learned' or 'virtuous.' They, not knowing his virtue or lack of virtue, do not support him with the four requisites. He, being worn out due to lack of requisites, is unable to recite the Buddha's word, to fulfill his duties and observances, or to take up a meditation subject and develop it... (and so on)... is excluded.

Na titthaṃ jānātīti titthabhūte bahussutabhikkhū na upasaṅkamati, upasaṅkamanto, ‘‘idaṃ, bhante, byañjanaṃ kathaṃ ropetabbaṃ, imassa bhāsitassa ko attho, imasmiṃ ṭhāne pāḷi kiṃ vadeti, imasmiṃ ṭhāne attho kiṃ dīpetī’’ti evaṃ na paripucchati na paripañhati, na jānāpetīti attho. Tassa te evaṃ aparipucchato avivaṭañceva na vivaranti, bhājetvā na dassenti, anuttānīkatañca na uttānīkaronti, apākaṭaṃ na pākaṭaṃ karonti. Anekavihitesu ca kaṅkhāṭhāniyesu dhammesūti anekavidhāsu kaṅkhāsu ekaṃ kaṅkhampi na paṭivinodenti. Kaṅkhā eva hi kaṅkhāṭhāniyā dhammā nāma. Tattha ekaṃ kaṅkhampi na nīharantīti attho. So evaṃ bahussutatitthaṃ anupasaṅkamitvā sakaṅkho kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti. Yathā ca so gopālako titthaṃ na jānāti, evaṃ ayampi bhikkhu dhammatitthaṃ na jānāti, ajānanto avisaye pañhaṃ pucchati, abhidhammikaṃ upasaṅkamitvā kappiyākappiyaṃ pucchati, vinayadharaṃ upasaṅkamitvā rūpārūpaparicchedaṃ pucchati. Te avisaye puṭṭhā kathetuṃ na sakkonti, so attanā sakaṅkho kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti…pe… paribāhiro hoti.

He does not know the ford: he does not approach the learned monks who are like fords. When approaching, he does not ask or inquire, "Venerable sir, how should this phrase be construed? What is the meaning of this statement? What does the Pāḷi say in this context? What does the meaning indicate here?" Thus he does not ask, does not inquire, does not seek to understand. For him, because he does not ask, they do not open what is unopened; they do not show it after analyzing; they do not make clear what is not made clear; they do not make manifest what is unmanifest. And regarding the many kinds of things that are grounds for doubt, they do not dispel even a single doubt. For doubts themselves are indeed called 'grounds for doubt'. The meaning here is that they do not remove even one doubt. Thus, not approaching the ford of the learned, he takes up a meditation subject with his own doubts and cannot develop it. Just as that cowherd does not know the ford, so too this monk does not know the ford of the Dhamma. Not knowing, he asks questions on an inappropriate subject—approaching an Abhidhamma expert, he asks about what is allowable or unallowable; approaching a Vinaya expert, he asks about the distinction between form and the formless. Those questioned on an inappropriate subject cannot explain. He himself, taking up a meditation subject with his own doubts, cannot develop it... he becomes an outsider.

Na pītaṃ jānātīti yathā so gopālako pītāpītaṃ na jānāti, evaṃ dhammūpasañhitaṃ pāmojjaṃ na jānāti na labhati, savanamayaṃ puññakiriyavatthuṃ nissāya ānisaṃsaṃ na vindati, dhammassavanaggaṃ gantvā sakkaccaṃ na suṇāti, nisinno niddāyati, kathaṃ katheti, aññavihitako hoti, so sakkaccaṃ dhammaṃ asuṇanto kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti…pe… paribāhiro hoti.

He does not know what has been drunk: just as that cowherd does not know what has been drunk or not drunk, so too he does not know or attain the joy connected with the Dhamma. He does not gain the benefit based on the meritorious act of listening. Having gone to a place for listening to the Dhamma, he does not listen respectfully. While sitting, he becomes sleepy, engages in talk, or is of diverted mind. Not listening respectfully to the Dhamma, he is unable to take up a meditation subject and develop it... he becomes an outsider.

Na vīthiṃ jānātīti so gopālako maggāmaggaṃ viya, – ‘‘ayaṃ lokiyo ayaṃ lokuttaro’’ti ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ na pajānāti. Ajānanto lokiyamagge abhinivisitvā lokuttaraṃ nibbattetuṃ na sakkoti…pe… paribāhiro hoti.

He does not know the path: just as that cowherd does not know the path or the non-path, so too he does not truly understand the Noble Eightfold Path as "this is worldly, this is supramundane." Not knowing, having set his mind on the worldly path, he cannot generate the supramundane... he becomes an outsider.

Na gocarakusalo hotīti so gopālako pañcāhikavāre sattāhikavāre viya cattāro satipaṭṭhāne, ‘‘ime lokiyā ime lokuttarā’’ti yathābhūtaṃ na pajānāti. Ajānanto sukhumaṭṭhānesu attano [Pg.166] ñāṇaṃ carāpetvā lokiyasatipaṭṭhāne abhinivisitvā lokuttaraṃ nibbattetuṃ na sakkoti…pe… paribāhiro hoti.

He is not skilled in the grazing ground: just as that cowherd does not know the five-day or seven-day grazing turns, so too he does not truly understand the four foundations of mindfulness, distinguishing "these are worldly, these are supramundane." Not knowing, having let his knowledge graze in subtle areas and having set his mind on the worldly foundations of mindfulness, he cannot generate the supramundane... he is an outsider.

Anavasesadohī ca hotīti paṭiggahaṇe mattaṃ ajānanto anavasesaṃ duhati. Niddesavāre panassa abhihaṭṭhuṃ pavārentīti abhiharitvā pavārenti. Ettha dve abhihārā vācābhihāro ca paccayābhihāro ca. Vācābhihāro nāma manussā bhikkhussa santikaṃ gantvā, ‘‘vadeyyātha, bhante, yenattho’’ti pavārenti. Paccayābhihāro nāma vatthādīni vā telaphāṇitādīni vā gahetvā bhikkhussa santikaṃ gantvā, ‘‘gaṇhatha, bhante, yāvatakena attho’’ti vadanti. Tatra bhikkhu mattaṃ na jānātīti bhikkhu tesu paccayesu pamāṇaṃ na jānāti, – ‘‘dāyakassa vaso veditabbo, deyyadhammassa vaso veditabbo, attano thāmo veditabbo’’ti rathavinīte vuttanayena pamāṇayuttaṃ aggahetvā yaṃ āharanti, taṃ sabbaṃ gaṇhātīti attho. Manussā vippaṭisārino na puna abhiharitvā pavārenti. So paccayehi kilamanto kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti…pe… paribāhiro hoti.

And he is one who milks without remainder: not knowing the measure in receiving, he milks without leaving anything. In the exposition section, however, it is said: 'they bring and invite.' Here, there are two kinds of bringing: verbal bringing and bringing of requisites. Verbal bringing means people go to a monk and invite him, saying, 'Please say, venerable sir, what you need.' Bringing of requisites means taking items like cloth or oil and molasses, going to a monk, and saying, 'Take, venerable sir, as much as you need.' In this case, 'the monk does not know the measure' means the monk does not know the proper amount in regard to those requisites. In accordance with the method stated in the Rathavinīta Sutta—'the donor’s resources should be understood, the nature of the gift should be understood, one’s own capacity should be understood'—not taking what is of appropriate measure, he takes everything they bring. This is the meaning. The people, feeling regret, do not bring and invite him again. He, being troubled by the requisites, cannot take up a meditation subject to develop it... he becomes an outsider.

Te na atirekapūjāya pūjetā hotīti so gopālako mahāusabhe viya te there bhikkhū imāya āvi ceva raho ca mettāya kāyakammādikāya atirekapūjāya na pūjeti. Tato therā, – ‘‘ime amhesu garucittīkāraṃ na karontī’’ti navake bhikkhū dvīhi saṅgahehi na saṅgaṇhanti, na āmisasaṅgahena cīvarena vā pattena vā pattapariyāpannena vā vasanaṭṭhānena vā. Kilamante milāyantepi nappaṭijagganti. Pāḷiṃ vā aṭṭhakathaṃ vā dhammakathābandhaṃ vā guyhaganthaṃ vā na sikkhāpenti. Navakā therānaṃ santikā sabbaso ime dve saṅgahe alabhamānā imasmiṃ sāsane patiṭṭhātuṃ na sakkonti. Yathā tassa gopālakassa gogaṇo na vaḍḍhati, evaṃ sīlādīni na vaḍḍhanti. Yathā ca so gopālako pañcahi gorasehi paribāhiro hoti, evaṃ pañcahi dhammakkhandhehi paribāhirā honti. Sukkapakkho kaṇhapakkhe vuttavipallāsavasena yojetvā veditabboti.

He is not one who honors with excessive reverence: just as that cowherd does not honor the great bulls, so too he does not honor those elder monks with excessive reverence through bodily actions and the like associated with loving-kindness, whether openly or privately. Consequently, the elders, thinking, "These monks do not show us respect and reverence," do not support the junior monks with the two kinds of support. They do not support them with material things—with robes, bowls, food for the bowl, or a dwelling place. They do not look after them when they are weary or ailing. Nor do they teach them the Pāḷi, the commentaries, the connected Dhamma discourses, or profound texts. The junior monks, not receiving these two kinds of support from the elders at all, are unable to establish themselves in this Dispensation. Just as that cowherd’s herd of cows does not prosper, so too their virtues such as morality do not grow. And just as that cowherd is deprived of the five products of the cow, so too are they deprived of the five aggregates of Dhamma. The bright side should be understood by applying this in reverse to what was said for the dark side.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

Mahāgopālakasuttavaṇṇanā niṭṭhitā.

The commentary on the Mahāgopālaka Sutta is concluded.

4. Cūḷagopālakasuttavaṇṇanā

4. Commentary on the Cūḷagopālaka Sutta

350. Evaṃ [Pg.167] me sutanti cūḷagopālakasuttaṃ. Tattha ukkacelāyanti evaṃnāmake nagare. Tasmiṃ kira māpiyamāne rattiṃ gaṅgāsotato maccho thalaṃ patto. Manussā celāni telapātiyaṃ temetvā ukkā katvā macchaṃ gaṇhiṃsu. Nagare niṭṭhite tassa nāmaṃ karonte amhehi nagaraṭṭhānassa gahitadivase celukkāhi maccho gahitoti ukkacelā-tvevassa nāmaṃ akaṃsu. Bhikkhū āmantesīti yasmiṃ ṭhāne nisinnassa sabbā gaṅgā pākaṭā hutvā paññāyati, tādise vālikussade gaṅgātitthe sāyanhasamaye mahābhikkhusaṅghaparivuto nisīditvā mahāgaṅgaṃ paripuṇṇaṃ sandamānaṃ olokento, – ‘‘atthi nu kho imaṃ gaṅgaṃ nissāya koci pubbe vaḍḍhiparihāniṃ patto’’ti āvajjitvā, pubbe ekaṃ bālagopālakaṃ nissāya anekasatasahassā gogaṇā imissā gaṅgāya āvaṭṭe patitvā samuddameva paviṭṭhā, aparaṃ pana paṇḍitagopālakaṃ nissāya anekasatasahassagogaṇassa sotthi jātā vaḍḍhi jātā ārogyaṃ jātanti addasa. Disvā imaṃ kāraṇaṃ nissāya bhikkhūnaṃ dhammaṃ desessāmīti cintetvā bhikkhū āmantesi.

350. Thus have I heard. This is the Cūḷagopālaka Sutta. Therein, 'Ukkacelā' refers to a city of that name. It is said that while it was being founded, at night, a fish came from the Ganges stream onto the land. People soaked cloths in oil-pots, made torches, and caught the fish. When the city was completed, as they were naming it, they said, 'On the day we took the city site, a fish was caught with cloth torches,' and thus they named it Ukkacelā. 'He addressed the monks' means that, seated in a place where the entire Ganges was clearly visible, on a high sand-dune at a Ganges ford in the evening, surrounded by a great assembly of monks, he gazed upon the mighty Ganges, full and flowing. Reflecting, 'Has anyone, relying on this Ganges, ever in the past met with prosperity or decline?' he saw that in the past, on account of a foolish cowherd, many hundreds of thousands of cattle had fallen into a whirlpool of this Ganges and entered the ocean itself. But then, on account of a wise cowherd, for many hundreds of thousands of cattle, safety arose, prosperity arose, and health arose. Having seen this, he thought, 'Based on this reason, I shall teach the Dhamma to the monks,' and thus he addressed the monks.

Māgadhakoti magadharaṭṭhavāsī. Duppaññajātikoti nippaññasabhāvo dandho mahājaḷo. Asamavekkhitvāti asallakkhetvā anupadhāretvā. Patāresīti tāretuṃ ārabhi. Uttaraṃ tīraṃ suvidehānanti gaṅgāya orime tīre magadharaṭṭhaṃ, pārime tīre videharaṭṭhaṃ, gāvo magadharaṭṭhato videharaṭṭhaṃ netvā rakkhissāmīti uttaraṃ tīraṃ patāresi. Taṃ sandhāya vuttaṃ – ‘‘uttaraṃ tīraṃ suvidehāna’’nti. Āmaṇḍalikaṃ karitvāti maṇḍalikaṃ katvā. Anayabyasanaṃ āpajjiṃsūti avaḍḍhiṃ vināsaṃ pāpuṇiṃsu, mahāsamuddameva pavisiṃsu. Tena hi gopālakena gāvo otārentena gaṅgāya orimatīre samatitthañca visamatitthañca oloketabbaṃ assa, majjhe gaṅgāya gunnaṃ vissamaṭṭhānatthaṃ dve tīṇi vālikatthalāni sallakkhetabbāni assu. Tathā pārimatīre tīṇi cattāri titthāni, imasmā titthā bhaṭṭhā imaṃ titthaṃ gaṇhissanti, imasmā bhaṭṭhā imanti. Ayaṃ pana bālagopālako orimatīre gunnaṃ otaraṇatitthaṃ samaṃ vā visamaṃ vā anoloketvāva majjhe [Pg.168] gaṅgāya gunnaṃ vissamaṭṭhānatthaṃ dve tīṇi vālikatthalānipi asallakkhetvāva paratīre cattāri pañca uttaraṇatitthāni asamavekkhitvāva atittheneva gāvo otāresi. Athassa mahāusabho javanasampannatāya ceva thāmasampannatāya ca tiriyaṃ gaṅgāya sotaṃ chetvā pārimaṃ tīraṃ patvā chinnataṭañceva kaṇṭakagumbagahanañca disvā, ‘‘dubbiniviṭṭhameta’’nti ñatvā dhuragga-patiṭṭhānokāsampi alabhitvā paṭinivatti. Gāvo mahāusabho nivatto mayampi nivattissāmāti nivattā. Mahato gogaṇassa nivattaṭṭhāne udakaṃ chijjitvā majjhe gaṅgāya āvaṭṭaṃ uṭṭhapesi. Gogaṇo āvaṭṭaṃ pavisitvā samuddameva patto. Ekopi goṇo arogo nāma nāhosi. Tenāha – ‘‘tattheva anayabyasanaṃ āpajjiṃsū’’ti.

Māgadhako means an inhabitant of the Magadha country. Duppaññajātiko means one whose nature is without wisdom, dull, and very stupid. Asamavekkhitvā means without noticing, without considering. Patāresi means he began to make them cross. Uttaraṃ tīraṃ suvidehānaṃ: The Magadha country is on the near bank of the Ganges, and the Videha country is on the far bank. Thinking, “I will take the cattle from the Magadha country to the Videha country and tend them,” he drove them to the northern shore. It was with reference to this that it was said, “the northern shore of the Videhas.” Āmaṇḍalikaṃ karitvā means making them go in a circle. Anayabyasanaṃ āpajjiṃsu means they encountered decline and destruction, even entering the great ocean. Now, that cowherd, when making the cattle cross, should have examined the near bank of the Ganges for a suitable ford and an unsuitable one. In the middle of the Ganges, he should have noted two or three sandbanks as resting places for the cattle. Likewise, on the far bank, he should have noted three or four fords, thinking, “If they miss this ford, they will take that ford; if they miss that one, they will take this one.” But this foolish cowherd, without examining whether the descending ford on the near bank was suitable or unsuitable, without noting two or three sandbanks in the middle of the Ganges as resting places for the cattle, and without considering four or five ascending fords on the far bank, made the cattle cross at a non-ford. Then, his great bull, due to its endowment with speed and strength, cut across the current of the Ganges and reached the far bank. Seeing the broken bank and the thorny thicket, it realized, “This is a difficult place to penetrate,” and finding no place for its hoof-tips to stand, it turned back. The cattle thought, “The great bull has turned back, so we too shall turn back,” and they turned back. At the place where the great herd turned back, the water was broken up, creating a whirlpool in the middle of the Ganges. The herd entered the whirlpool and reached the ocean itself. Not even a single ox was unharmed. Therefore, He said: “There they met with calamity and ruin.”

Akusalā imassa lokassāti idha loke khandhadhātāyatanesu akusalā achekā, paralokepi eseva nayo. Māradheyyaṃ vuccati tebhūmakadhammā. Amāradheyyaṃ nava lokuttaradhammā. Maccudheyyampi tebhūmakadhammāva. Amaccudheyyaṃ nava lokuttaradhammā. Tattha akusalā achekā. Vacanatthato pana mārassa dheyyaṃ māradheyyaṃ. Dheyyanti ṭhānaṃ vatthu nivāso gocaro. Maccudheyyepi eseva nayo. Tesanti tesaṃ evarūpānaṃ samaṇabrāhmaṇānaṃ, iminā cha satthāro dassitāti veditabbā.

Akusalā imassa lokassa means: here in this world, in the aggregates, elements, and sense bases, they are unskilled and inept; in the other world too, it is the same way. Māradheyyaṃ, Māra’s domain, is said to be the phenomena of the three planes. Amāradheyyaṃ, not Māra’s domain, are the nine supramundane dhammas. Maccudheyyampi, Death’s domain, is also the phenomena of the three planes. Amaccudheyyaṃ, not Death’s domain, are the nine supramundane dhammas. Therein, they are unskilled and inept. According to the word-meaning, however, Māradheyyaṃ is Māra’s dheyyaṃ. Dheyyaṃ means a place, a basis, a dwelling, a resort. The same applies to Maccudheyyaṃ. Tesaṃ means of such ascetics and brahmins; it should be understood that by this, the six teachers are indicated.

351. Evaṃ kaṇhapakkhaṃ niṭṭhapetvā sukkapakkhaṃ dassento bhūtapubbaṃ, bhikkhavetiādimāha. Tattha balavagāvoti dantagoṇe ceva dhenuyo ca. Dammagāvoti dametabbagoṇe ceva avijātagāvo ca. Vacchatareti vacchabhāvaṃ taritvā ṭhite balavavacche. Vacchaketi dhenupake taruṇavacchake. Kisābalaketi appamaṃsalohite mandathāme. Tāvadeva jātakoti taṃdivase jātako. Mātugoravakena vuyhamānoti mātā purato purato huṃhunti goravaṃ katvā saññaṃ dadamānā urena udakaṃ chindamānā gacchati, vacchako tāya goravasaññāya dhenuyā vā urena chinnodakena gacchamāno ‘‘mātugoravakena vuyhamāno’’ti vuccati.

351. Having thus concluded the dark side, and wishing to show the bright side, He said, beginning with “Once upon a time, monks.” Here, balavagāvo means tamed bulls and cows. Dammagāvo means bulls to be tamed and cows that have not yet calved. Vacchatara means strong calves that have passed the calf stage. Vacchaka means young, suckling calves. Kisābalaka means those with little flesh and blood, of feeble strength. Tāvadeva jātaka means born on that very day. Mātugoravakena vuyhamāno means that the mother goes in front, making a 'hum-hum' lowing sound as a sign, and cutting through the water with her chest; the calf, following by that sign of her lowing in the water parted by the cow's chest, is said to be 'carried along by the mother’s lowing'.

352. Mārassa [Pg.169] sotaṃ chetvāti arahattamaggena mārassa taṇhāsotaṃ chetvā. Pāraṃ gatāti mahāusabhā nadīpāraṃ viya saṃsārapāraṃ nibbānaṃ gatā. Pāraṃ agamaṃsūti mahāusabhānaṃ pāraṅgatakkhaṇe gaṅgāya sotassa tayo koṭṭhāse atikkamma ṭhitā mahāusabhe pāraṃ patte disvā tesaṃ gatamaggaṃ paṭipajjitvā pāraṃ agamaṃsu. Pāraṃ gamissantīti catumaggavajjhānaṃ kilesānaṃ tayo koṭṭhāse khepetvā ṭhitā idāni arahattamaggena avasesaṃ taṇhāsotaṃ chetvā balavagāvo viya nadīpāraṃ saṃsārapāraṃ nibbānaṃ gamissantīti. Iminā nayena sabbavāresu attho veditabbo. Dhammānusārino, saddhānusārinoti ime dve paṭhamamaggasamaṅgino.

352. “Mārassa sotaṃ chetvā” (having cut off Māra’s stream) means: by the path of Arahantship, having cut off Māra’s stream of craving. “Pāraṃ gatā” (gone to the far shore) means: like great bulls going to the far shore of a river, they have gone to Nibbāna, the far shore of saṃsāra. “Pāraṃ agamaṃsu” (they went to the far shore) means: at the moment the great bulls reached the far shore, the other bulls, having passed beyond three sections of the Ganges' current, saw the great bulls who had reached the far shore, and following their path, went to the far shore. “Pāraṃ gamissanti” (they will go to the far shore) means: those who stand having eliminated three portions of the defilements to be abandoned by the four paths will now, by the path of Arahantship, cut off the remaining stream of craving and, like strong bulls going to the far shore of a river, will go to Nibbāna, the far shore of saṃsāra. In this way, the meaning should be understood in all instances. “Dhammānusārino” (Dhamma-followers) and “saddhānusārino” (faith-followers): these two are individuals endowed with the first path.

Jānatāti sabbadhamme jānantena buddhena. Suppakāsitoti sukathito. Vivaṭanti vivaritaṃ. Amatadvāranti ariyamaggo. Nibbānapattiyāti tadatthāya vivaṭaṃ. Vinaḷīkatanti vigatamānanaḷaṃ kataṃ. Khemaṃ patthethāti kattukamyatāchandena arahattaṃ patthetha, kattukāmā nibbattetukāmā hothāti attho. ‘‘Patta’tthā’’tipi pāṭho. Evarūpaṃ satthāraṃ labhitvā tumhe pattāyeva nāmāti attho. Sesaṃ sabbattha uttānameva. Bhagavā pana yathānusandhināva desanaṃ niṭṭhapesīti.

“Jānatā” (by one who knows) means by the Buddha, who knows all things. “Suppakāsito” (well proclaimed) means well spoken. “Vivaṭaṃ” (opened) means revealed. “Amatadvāraṃ” (the door to the Deathless) is the noble path. “Nibbānapattiyā” (for the attainment of Nibbāna) means it is opened for that purpose. “Vinaḷīkataṃ” (made free from reeds) means made free from the reed of conceit. “Khemaṃ patthetha” (you should aspire for security) means: you should aspire to Arahantship with the desire characterized by the wish to do; the meaning is, be desirous of doing, desirous of bringing it into being. There is also the reading “Patta'tthā.” The meaning is: having obtained such a Teacher, you are indeed attainers. The rest is clear everywhere. The Blessed One, however, concluded the teaching in accordance with its connection.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

Of the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

Cūḷagopālakasuttavaṇṇanā niṭṭhitā.

The commentary on the Cūḷagopālaka Sutta is concluded.

5. Cūḷasaccakasuttavaṇṇanā

5. The Commentary on the Cūḷasaccaka Sutta

353. Evaṃ me sutanti cūḷasaccakasuttaṃ. Tattha mahāvane kūṭāgārasālāyanti mahāvanaṃ nāma sayaṃjātaṃ aropimaṃ saparicchedaṃ mahantaṃ vanaṃ. Kapilavatthusāmantā pana mahāvanaṃ himavantena saha ekābaddhaṃ aparicchedaṃ hutvā mahāsamuddaṃ āhacca ṭhitaṃ. Idaṃ tādisaṃ na hoti. Saparicchedaṃ mahantaṃ vananti mahāvanaṃ. Kūṭāgārasālā pana mahāvanaṃ nissāya kate ārāme kūṭāgāraṃ antokatvā haṃsavaṭṭakacchannena katā sabbākārasampannā buddhassa bhagavato gandhakuṭi veditabbā.

353. The sutta beginning “Thus have I heard” is the Cūḷasaccaka Sutta. Therein, regarding the phrase “in the Great Wood, in the Gabled Hall”: the “Great Wood” is a great forest that is self-grown, not planted, and has boundaries. However, the Great Wood near Kapilavatthu is connected as one with the Himalayas, and being without boundaries, it stands touching the great ocean. This one is not like that. Because it is a great forest with boundaries, it is called the Great Wood. The Gabled Hall, however, should be understood as the Perfumed Chamber of the Buddha, the Blessed One, which was built in a monastery established in reliance on the Great Wood, having a gabled structure made inside, roofed in the haṃsavaṭṭaka style, and complete in all aspects.

Saccako [Pg.170] nigaṇṭhaputtoti pubbe kira eko nigaṇṭho ca nigaṇṭhī ca pañca pañca vādasatāni uggahetvā, vādaṃ āropessāmāti jambudīpe vicarantā vesāliyaṃ samāgatā. Licchavirājāno disvā, – ‘‘tvaṃ ko, tvaṃ kā’’ti pucchiṃsu. Nigaṇṭho – ‘‘ahaṃ vādaṃ āropessāmīti jambudīpe vicarāmī’’ti āha. Nigaṇṭhīpi tathā āha. Licchavino, ‘‘idheva aññamaññaṃ vādaṃ āropethā’’ti āhaṃsu. Nigaṇṭhī attanā uggahitāni pañcavādasatāni pucchi, nigaṇṭho kathesi. Nigaṇṭhena pucchitepi nigaṇṭhī kathesiyeva. Ekassapi na jayo, na parājayo, ubho samasamāva ahesuṃ. Licchavino, – ‘‘tumhe ubhopi samasamā āhiṇḍitvā kiṃ karissatha, idheva vasathā’’ti gehaṃ datvā baliṃ paṭṭhapesuṃ. Tesaṃ saṃvāsamanvāya catasso dhītaro jātā, – ekā saccā nāma, ekā lolā nāma, ekā paṭācārā nāma, ekā ācāravatī nāma. Tāpi paṇḍitāva ahesuṃ, mātāpitūhi uggahitāni pañca pañca vādasatāni uggahesuṃ. Tā vayapattā mātāpitaro avocuṃ – ‘‘amhākaṃ ammā kule dārikā nāma hiraññasuvaṇṇādīni datvā kulagharaṃ pesitapubbā nāma natthi. Yo pana agāriko tāsaṃ vādaṃ maddituṃ sakkoti, tassa pādaparicārikā honti. Yo pabbajito tāsaṃ maddituṃ sakkoti, tassa santike pabbajanti. Tumhe kiṃ karissathā’’ti? Mayampi evameva karissāmāti. Catassopi paribbājikavesaṃ gahetvā, ‘‘ayaṃ jambudīpo nāma jambuyā paññāyatī’’ti jambusākhaṃ gahetvā cārikaṃ pakkamiṃsu. Yaṃ gāmaṃ pāpuṇanti, tassa dvāre paṃsupuñje vā vālikapuñje vā jambudhajaṃ ṭhapetvā, – ‘‘yo vādaṃ āropetuṃ sakkoti, so imaṃ maddatū’’ti vatvā gāmaṃ pavisanti. Evaṃ gāmena gāmaṃ vicarantiyo sāvatthiṃ pāpuṇitvā tatheva gāmadvāre jambudhajaṃ ṭhapetvā sampattamanussānaṃ ārocetvā antonagaraṃ paviṭṭhā.

“Saccako nigaṇṭhaputto” (Saccaka, son of the Nigaṇṭha). It is said that formerly, a male Nigaṇṭha and a female Nigaṇṭha, having each learned five hundred points of debate, met in Vesālī while wandering in Jambudīpa with the intention, “We will set up a debate.” The Licchavi kings, seeing them, asked, “Who are you (man)? And who are you (woman)?” The Nigaṇṭha said, “I wander in Jambudīpa to set up a debate.” The Nigaṇṭhī also said likewise. The Licchavis said, “Set up a debate with each other right here.” The Nigaṇṭhī asked about the five hundred points of debate she herself had learned; the Nigaṇṭha answered. When questioned by the Nigaṇṭha, the Nigaṇṭhī also answered. For neither one was there victory nor defeat; both were exactly equal. The Licchavis said, “You are both equal. What will you accomplish by wandering about? Stay right here.” Giving them a house, they arranged for a stipend. Through their living together, four daughters were born: one named Saccā, one named Lolā, one named Paṭācārā, and one named Ācāravatī. They too were wise; they learned the five hundred points of debate each that their parents had learned. When they came of age, their parents told them: “My dears, in our family, there is no precedent of a girl being sent to another family's home after giving gold, silver, and so on. But if any householder is able to crush their debate, they become his foot-attendants. If any renunciant is able to crush their debate, they go forth in his presence. What will you do?” They replied, “We too will do just that.” All four, taking the guise of female wanderers, and saying, “This Jambudīpa is known by the Jambu tree,” took a Jambu branch and set out on a journey. Whatever village they reached, at its gate, they would place the Jambu banner on a heap of dust or a heap of sand, and after saying, “Whoever is able to set up a debate, let him trample this,” they would enter the village. In this way, wandering from village to village, they reached Sāvatthī and, in the same way, placed the Jambu banner at the village gate, announced it to the people who had gathered, and entered the city.

Tena samayena bhagavā sāvatthiṃ nissāya jetavane viharati. Athāyasmā sāriputto gilāne pucchanto ajaggitaṭṭhānaṃ jagganto attano kiccamahantatāya aññehi bhikkhūhi divātaraṃ gāmaṃ piṇḍāya pavisanto gāmadvāre jambudhajaṃ disvā, – ‘‘kimida’’nti dārake pucchi. Te tamatthaṃ ārocesuṃ. Tena hi maddathāti. Na sakkoma, bhante, bhāyāmāti. ‘‘Kumārā [Pg.171] mā bhāyatha, ‘kena amhākaṃ jambudhajo maddāpito’ti vutte, buddhasāvakena sāriputtattherena maddāpito, vādaṃ āropetukāmā jetavane therassa santikaṃ gacchathāti vadeyyāthā’’ti āha. Te therassa vacanaṃ sutvā jambudhajaṃ madditvā chaḍḍesuṃ. Thero piṇḍāya caritvā vihāraṃ gato. Paribbājikāpi gāmato nikkhamitvā, ‘‘amhākaṃ dhajo kena maddāpito’’ti pucchiṃsu. Dārakā tamatthaṃ ārocesuṃ. Paribbājikā puna gāmaṃ pavisitvā ekekaṃ vīthiṃ gahetvā, – ‘‘buddhasāvako kira sāriputto nāma amhehi saddhiṃ vādaṃ karissati, sotukāmā nikkhamathā’’ti ārocesuṃ. Mahājano nikkhami, tena saddhiṃ paribbājikā jetavanaṃ agamiṃsu.

At that time, the Blessed One was dwelling near Sāvatthī in Jeta’s Grove. Then, the Venerable Sāriputta, while inquiring after the sick and sweeping a place that had not been swept, entered the village for alms later in the day than the other bhikkhus due to the greatness of his duties. At the village gate, he saw a jambu-branch banner and asked some boys, 'What is this?' They explained the matter to him. 'In that case, trample it,' he said. 'We cannot, venerable sir, we are afraid,' they replied. 'Boys, do not be afraid. If you are asked, "By whom was our jambu-branch banner caused to be trampled?" you should say, "It was caused to be trampled by the Buddha’s disciple, the Elder Sāriputta. If you wish to establish a debate, go to the Elder in Jeta’s Grove."' Hearing the Elder’s words, they trampled the jambu-branch banner and discarded it. The Elder, having walked for alms, returned to the monastery. The female wanderers, having come out of the village, asked, 'By whom was our banner caused to be trampled?' The boys explained the matter to them. The female wanderers then re-entered the village and, going through each street, announced, 'It is said that the Buddha’s disciple named Sāriputta will debate with us. Those who wish to listen, come out!' A large crowd came out, and together with them, the female wanderers went to Jeta’s Grove.

Thero – ‘‘amhākaṃ vasanaṭṭhāne mātugāmassa āgamanaṃ nāma aphāsuka’’nti vihāramajjhe nisīdi. Paribbājikāyo gantvā theraṃ pucchiṃsu – ‘‘tumhehi amhākaṃ dhajo maddāpito’’ti? Āma, mayā maddāpitoti. Mayaṃ tumhehi saddhiṃ vādaṃ karissāmāti. Sādhu karotha, kassa pucchā kassa vissajjanaṃ hotūti? Pucchā nāma amhākaṃ pattā, tumhe pana mātugāmā nāma paṭhamaṃ pucchathāti āha. Tā catassopi catūsu disāsu ṭhatvā mātāpitūnaṃ santike uggahitaṃ vādasahassaṃ pucchiṃsu. Thero khaggena kumudanāḷaṃ chindanto viya pucchitaṃ pucchitaṃ nijjaṭaṃ niggaṇṭhiṃ katvā kathesi, kathetvā puna pucchathāti āha. Ettakameva, bhante, mayaṃ jānāmāti. Thero āha – ‘‘tumhehi vādasahassaṃ pucchitaṃ mayā kathitaṃ, ahaṃ pana ekaṃ yeva pañhaṃ pucchissāmi, taṃ tumhe kathethā’’ti. Tā therassa visayaṃ disvā, ‘‘pucchatha, bhante, byākarissāmā’’ti vattuṃ nāsakkhiṃsu. ‘‘Vada, bhante, jānamānā byākarissāmā’’ti puna āhaṃsu.

The Elder, thinking, 'The arrival of a woman in our dwelling place is indeed unsuitable,' sat down in the middle of the monastery. The female wanderers went and asked the Elder, 'Was our banner caused to be trampled by you?' 'Yes, it was caused to be trampled by me.' 'We will debate with you.' 'Very well, do so. To whom shall be the questioning, and to whom the answering?' 'The turn to question has fallen to us, but since you are women, you may ask first,' he said. Then all four, standing in the four directions, asked the thousand points of debate they had learned from their parents. The Elder, as if cutting a water lily stalk with a sword, answered each and every question asked, making it free of tangles and knots. Having answered, he said, 'Ask again.' 'Venerable sir, this is all we know.' The Elder said, 'You have asked a thousand points of debate, and I have answered. I, however, will ask just one question; you answer it.' They, seeing the Elder's prowess, were unable to say, 'Ask, venerable sir, we will answer.' Instead, they said again, 'Speak, venerable sir; if we know, we will answer.'

Thero ayaṃ pana kulaputte pabbājetvā paṭhamaṃ sikkhāpetabbapañhoti vatvā, – ‘‘ekaṃ nāma ki’’nti pucchi. Tā neva antaṃ, na koṭiṃ addasaṃsu. Thero kathethāti āha. Na passāma, bhanteti. Tumhehi vādasahassaṃ pucchitaṃ mayā kathitaṃ, mayhaṃ tumhe ekaṃ pañhampi kathetuṃ na sakkotha, evaṃ sante kassa jayo kassa parājayoti? Tumhākaṃ, bhante, jayo, amhākaṃ parājayoti. Idāni kiṃ karissathāti? Tā mātāpitūhi vuttavacanaṃ ārocetvā, ‘‘tumhākaṃ santike pabbajissāmā’’ti āhaṃsu. Tumhe mātugāmā nāma amhākaṃ santike pabbajituṃ na vaṭṭati, amhākaṃ pana sāsanaṃ gahetvā [Pg.172] bhikkhuniupassayaṃ gantvā pabbajathāti. Tā sādhūti therassa sāsanaṃ gahetvā bhikkhunisaṅghassa santikaṃ gantvā pabbajiṃsu. Pabbajitā ca pana appamattā ātāpiniyo hutvā nacirasseva arahattaṃ pāpuṇiṃsu.

The Elder, stating, 'This, now, is the question that should be taught first after ordaining sons of good family,' asked, 'What is the one thing?' They saw neither an end nor a beginning. The Elder said, 'Answer.' 'We do not see, venerable sir.' 'You have asked a thousand points of debate, and I have answered. You are not able to answer even one question of mine. This being so, whose is the victory, and whose the defeat?' 'Venerable sir, yours is the victory, ours is the defeat.' 'What will you do now?' They, stating the words spoken by their parents, said, 'We will go forth in your presence.' 'You are women; it is not proper for you to go forth in our presence. However, taking our message, go to the nunnery and go forth.' Saying, 'Very well,' they took the Elder's message, went to the community of bhikkhunīs, and went forth. And having gone forth, being diligent and ardent, they very soon attained Arahantship.

Ayaṃ saccako tāsaṃ catunnampi kaniṭṭhabhātiko. Tāhi catūhipi uttaritarapañño, mātāpitūnampi santikā vādasahassaṃ, tato bahutarañca bāhirasamayaṃ uggahetvā katthaci agantvā rājadārake sippaṃ sikkhāpento tattheva vesāliyaṃ vasati, paññāya atipūritattā kucchi me bhijjeyyāti bhīto ayapaṭṭena kucchiṃ parikkhipitvā carati, imaṃ sandhāya vuttaṃ ‘‘saccako nigaṇṭhaputto’’ti.

This Saccaka was the youngest brother of those four. He was of more excellent wisdom than all four of them. Having learned from his parents a thousand points of debate and many more external doctrines beyond that, without going anywhere, he dwelt right there in Vesālī, teaching skills to the young princes. Fearing, 'My belly might burst from being overfilled with wisdom,' he went about with his belly bound by an iron plate. With reference to this, it was said, 'Saccaka, the son of the Nigaṇṭhas.'

Bhassappavādakoti bhassaṃ vuccati kathāmaggo, taṃ pavadati kathetīti bhassappavādako. Paṇḍitavādoti ahaṃ paṇḍitoti evaṃ vādo. Sādhusammato bahujanassāti yaṃ yaṃ nakkhattacārena ādisati, taṃ taṃ yebhuyyena tatheva hoti, tasmā ayaṃ sādhuladdhiko bhaddakoti evaṃ sammato mahājanassa. Vādena vādaṃ samāraddhoti kathāmaggena dosaṃ āropito. Āyasmā assajīti sāriputtattherassa ācariyo assajitthero. Jaṅghāvihāraṃ anucaṅkamamānoti tato tato licchavirājagehato taṃ taṃ gehaṃ gamanatthāya anucaṅkamamāno. Yenāyasmā assaji tenupasaṅkamīti kasmā upasaṅkami? Samayajānanatthaṃ.

A 'bhassappavādako' is so called because 'bhassa' means the path of speech, and he is one who speaks or declares it. 'Paṇḍitavādo' is the claim, 'I am wise.' 'Sādhusammato bahujanassa' means esteemed by the great populace: whatever he points out by the movement of the constellations, for the most part, happens just so; therefore, he is considered by the great populace as one of good doctrine, as virtuous. 'Vādena vādaṃ samāraddho' means having initiated a debate: a fault was imputed by way of speech. 'Āyasmā Assaji' refers to the Elder Assaji, the teacher of the Elder Sāriputta. 'Jaṅghāvihāraṃ anucaṅkamamāno' means walking to and fro as an exercise: this means walking to and fro for the purpose of going from one Licchavi royal house to another. 'Yenāyasmā Assaji tenupasaṅkami' means he approached the Venerable Assaji: Why did he approach? For the purpose of knowing his doctrine.

Evaṃ kirassa ahosi – ‘‘ahaṃ ‘samaṇassa gotamassa vādaṃ āropessāmī’ti āhiṇḍāmi, ‘samayaṃ panassa na jānāmī’ti na āropesiṃ. Parassa hi samayaṃ ñatvā āropito vādo svāropito nāma hoti. Ayaṃ pana samaṇassa gotamassa sāvako paññāyati assajitthero; so attano satthu samaye kovido, etāhaṃ pucchitvā kathaṃ patiṭṭhāpetvā samaṇassa gotamassa vādaṃ āropessāmī’’ti. Tasmā upasaṅkami. Vinetīti kathaṃ vineti, kathaṃ sikkhāpetīti pucchati. Thero pana yasmā dukkhanti vutte upārambhassa okāso hoti, maggaphalānipi pariyāyena dukkhanti āgatāni, ayañca dukkhanti vutte theraṃ puccheyya – ‘‘bho assaji, kimatthaṃ tumhe pabbajitā’’ti. Tato ‘‘maggaphalatthāyā’’ti vutte, – ‘‘nayidaṃ, bho assaji, tumhākaṃ sāsanaṃ nāma, mahāāghātanaṃ nāmetaṃ, nirayussado nāmesa, natthi tumhākaṃ sukhāsā, uṭṭhāyuṭṭhāya dukkhameva jirāpentā āhiṇḍathā’’ti dosaṃ āropeyya, tasmā [Pg.173] paravādissa pariyāyakathaṃ kātuṃ na vaṭṭati. Yathā esa appatiṭṭho hoti, evamassa nippariyāyakathaṃ kathessāmīti cintetvā, ‘‘rūpaṃ, bhikkhave, anicca’’nti imaṃ aniccānattavaseneva kathaṃ katheti. Dussutanti sotuṃ ayuttaṃ.

Thus it occurred to him: 'I wander about intending to challenge the ascetic Gotama's doctrine, but not knowing his doctrine, I have not challenged him. For a challenge raised after knowing another's doctrine is called a well-raised challenge. But this one, the Elder Assaji, is known as a disciple of the ascetic Gotama; he is skilled in his teacher's doctrine. Having asked him and established his statement, I will challenge the ascetic Gotama's doctrine.' Therefore, he approached him. He asks: 'How does he train, how does he instruct?' But the Elder considered that because when 'suffering' is mentioned, there is an opportunity for reproach—and the paths and fruits are also figuratively called 'suffering'—if 'suffering' were mentioned, this Saccaka might ask the Elder: 'Venerable Assaji, for what purpose have you gone forth?' Then, when it was said, 'For the sake of the paths and fruits,' he might impute a fault, saying: 'This, Venerable Assaji, is no teaching of yours; this is called a great slaughterhouse, this is called an abundance of hells. There is no hope of happiness for you; striving and striving, you wander about experiencing only suffering.' Therefore, it is not proper to speak figuratively to an opponent. Thinking, 'I will speak to him directly, in such a way that he will have no ground to stand on,' he speaks this discourse only by way of impermanence and not-self: 'Form, monks, is impermanent.' 'Dussuta' means unsuitable to hear.

354. Santhāgāreti rājakulānaṃ atthānusāsanasanthāgārasālāyaṃ. Yena te licchavī tenupasaṅkamīti evaṃ kirassa ahosi – ‘‘ahaṃ pubbe samayaṃ ajānanabhāvena samaṇassa gotamassa vādaṃ na āropesiṃ, idāni panassa mahāsāvakena kathitaṃ samayaṃ jānāmi, ime ca mama antevāsikā pañcasatā licchavī sannipatitā. Etehi saddhiṃ gantvā samaṇassa gotamassa vādaṃ āropessāmī’’ti tasmā upasaṅkami. Ñātaññatarenāti ñātesu abhiññātesu pañcavaggiyattheresu aññatarena. Patiṭṭhitanti yathā tena patiṭṭhitaṃ. Sace evaṃ patiṭṭhissati, atha pana aññadeva vakkhati, tatra mayā kiṃ sakkā kātunti idāneva piṭṭhiṃ parivattento āha. Ākaḍḍheyyāti attano abhimukhaṃ kaḍḍheyya. Parikaḍḍheyyāti purato paṭipaṇāmeyya. Samparikaḍḍheyyāti kālena ākaḍḍheyya, kālena parikaḍḍheyya. Soṇḍikākilañjanti surāghare piṭṭhakilañjaṃ. Soṇḍikādhuttoti surādhutto. Vālaṃ kaṇṇe gahetvāti surāparissāvanatthavikaṃ dhovitukāmo kasaṭanidhunanatthaṃ ubhosu kaṇṇesu gahetvā. Odhuneyyāti adhomukhaṃ katvā dhuneyya. Niddhuneyyāti uddhaṃmukhaṃ katvā dhuneyya. Nipphoṭeyyāti punappunaṃ papphoṭeyya. Sāṇadhovikaṃ nāmāti ettha manussā sāṇasāṭakakaraṇatthaṃ sāṇavāke gahetvā muṭṭhiṃ muṭṭhiṃ bandhitvā udake pakkhipanti. Te tatiyadivase suṭṭhu kilinnā honti. Atha manussā ambilayāgusurādīni ādāya tattha gantvā sāṇamuṭṭhiṃ gahetvā, dakkhiṇato vāmato sammukhā cāti tīsu phalakesu sakiṃ dakkhiṇaphalake, sakiṃ vāmaphalake, sakiṃ sammukhaphalake paharantā ambilayāgusurādīni bhuñjantā pivantā khādantā dhovanti. Mahantā kīḷā hoti. Rañño nāgo taṃ kīḷaṃ disvā gambhīraṃ udakaṃ anupavisitvā soṇḍāya udakaṃ gahetvā sakiṃ kumbhe sakiṃ piṭṭhiyaṃ sakiṃ ubhosu passesu sakiṃ antarasatthiyaṃ pakkhipanto kīḷittha. Tadupādāya taṃ kīḷitajātaṃ sāṇadhovikaṃ nāma vuccati[Pg.174], taṃ sandhāya vuttaṃ – ‘‘sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷatī’’ti. Kiṃ so bhavamāno saccako nigaṇṭhaputto, yo bhagavato vādaṃ āropessatīti yo saccako nigaṇṭhaputto bhagavato vādaṃ āropessati, so kiṃ bhavamāno kiṃ yakkho bhavamāno udāhu indo, udāhu brahmā bhavamāno bhagavato vādaṃ āropessati? Na hi sakkā pakatimanussena bhagavato vādaṃ āropetunti ayamettha adhippāyo.

354. 'Santhāgāra' means in the assembly hall of the royal families, a place for instructing on the welfare of the state. 'Yena te Licchavī tenupasaṅkami' means: Thus it occurred to him: 'Previously, because of not knowing the doctrine, I did not challenge the ascetic Gotama's doctrine. But now I know the doctrine spoken by his great disciple. And these five hundred Licchavis, my disciples, are assembled. Going together with them, I will challenge the ascetic Gotama's doctrine.' Therefore, he approached. 'Ñātaññatarena' means by one of the well-known, renowned Elders of the group of five. 'Patiṭṭhitaṃ' means as it was established by him. He spoke, turning his back even then, thinking: 'If he establishes it thus, but then says something else, what can I do there?' 'Ākaḍḍheyya' means he would pull him towards himself. 'Parikaḍḍheyya' means he would drag him forward. 'Samparikaḍḍheyya' means at times he would pull him, at times he would push him forward. 'Soṇḍikākilañja' means a dough-mat in a liquor house. 'Soṇḍikādhutta' means a drunkard. 'Vālaṃ kaṇṇe gahetvā' means taking the liquor-straining cloth by its two corners, wishing to wash it in order to shake out the sediment. 'Odhuneyya' means he would turn it upside down and shake it. 'Niddhuneyya' means he would turn it right side up and shake it. 'Nipphoṭeyya' means he would beat it again and again. 'Sāṇadhovikaṃ nāma' means: Here, people take hemp fibers to make hemp cloth, tie them into fist-sized bundles, and put them in water. On the third day, they are thoroughly soaked. Then, people take sour gruel, liquor, and so on, go there, take a bundle of hemp, and while eating, drinking, and chewing, they wash it by striking it once on a right-hand plank, once on a left-hand plank, and once on a front plank. It is a great sport. The king's elephant, seeing that sport, enters deep water, takes water with its trunk, and plays by spraying it once on its head, once on its back, once on both sides, and once between its thighs. Based on that, that kind of sport is called 'hemp-washing.' It is with reference to this that it is said, 'He plays the so-called hemp-washing sport.' 'Kiṃ so bhavamāno Saccako Nigaṇṭhaputto, yo bhagavato vādaṃ āropessatīti' means: That Saccaka, the Nigaṇṭha's son, who would challenge the Blessed One's doctrine—what kind of being is he? Is he Indra, or Brahmā, that he would challenge the Blessed One's doctrine? For it is not possible for an ordinary human to challenge the Blessed One's doctrine. This is the meaning here.

355. Tena kho pana samayenāti yasmiṃ samaye saccako ārāmaṃ pāvisi, tasmiṃ. Kismiṃ pana samaye pāvisīti? Mahāmajjhanhikasamaye. Kasmā pana tasmiṃ samaye caṅkamantīti? Paṇītabhojanapaccayassa thinamiddhassa vinodanatthaṃ. Divāpadhānikā vā te. Tādisānañhi pacchābhattaṃ caṅkamitvā nhatvā sarīraṃ utuṃ gaṇhāpetvā nisajja samaṇadhammaṃ karontānaṃ cittaṃ ekaggaṃ hoti. Yena te bhikkhūti so kira kuhiṃ samaṇo gotamoti pariveṇato pariveṇaṃ gantvā pucchitvā pavisissāmīti vilokento araññe hatthī viya caṅkame caṅkamamāne paṃsukūlikabhikkhū disvā tesaṃ santikaṃ agamāsi. Taṃ sandhāya, ‘‘yena te bhikkhū’’tiādi vuttaṃ. Kahaṃ nu kho, bhoti katarasmiṃ āvāse vā maṇḍape vāti attho. Esa, aggivessana, bhagavāti tadā kira bhagavā paccūsakāle mahākaruṇā samāpattiṃ samāpajjitvā dasasahassacakkavāḷe sabbaññutaññāṇajālaṃ pattharitvā bodhaneyyasattaṃ olokento addasa – ‘‘sve saccako nigaṇṭhaputto mahatiṃ licchaviparisaṃ gahetvā mama vādaṃ āropetukāmo āgamissatī’’ti. Tasmā pātova sarīrapaṭijagganaṃ katvā bhikkhusaṅghaparivāro vesāliyaṃ piṇḍāya caritvā piṇḍapātapaṭikkanto mahāparisāya nisīdituṃ sukhaṭṭhāne nisīdissāmīti gandhakuṭiṃ apavisitvā mahāvane aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Te bhikkhū bhagavato vattaṃ dassetvā āgatā, saccakena puṭṭhā dūre nisinnaṃ bhagavantaṃ dassentā, ‘‘esa aggivessana bhagavā’’ti āhaṃsu.

355. Tena kho pana samayenāti means: at the time when Saccaka entered the monastery. At what time did he enter? At high noon. Why then were the bhikkhus walking back and forth at that time? To dispel the sloth and torpor caused by having consumed excellent food. Or, they were those who devoted themselves to exertion during the day. Indeed, for such bhikkhus, after the meal, having walked back and forth, bathed, allowed their bodies to adjust to the temperature, and then sat down to practice the recluse's duties, their minds become one-pointed. Yena te bhikkhūti means: It is said that he, thinking, 'Where does the recluse Gotama dwell?', went from one monastic compound to another, asking, and while looking about with the intention to enter, he saw bhikkhus who undertake the refuse-rag ascetic practice walking back and forth on a walking path like a great elephant in the forest, and he approached them. It is with reference to this that 'yena te bhikkhū' and so on was said. Kahaṃ nu kho, bhoti means: 'In which dwelling or in which pavilion?' This is the meaning. Esa, aggivessana, bhagavāti means: At that time, it is said, the Blessed One, at dawn, having entered the attainment of great compassion, spread the net of omniscient knowledge over the ten-thousandfold world-system, and while surveying beings worthy of awakening, saw: 'Tomorrow, Saccaka, the son of a Nigaṇṭha, taking a great assembly of Licchavis, will come, desirous of imposing his view upon me.' Therefore, having attended to his bodily needs early in the morning, surrounded by the community of bhikkhus, he wandered for alms-food in Vesālī, and having returned from the alms-round, thinking, 'I will sit in a comfortable place for the great assembly to sit,' he did not enter the perfumed chamber but sat down at the foot of a certain tree in the Great Wood for the day's abiding. Those bhikkhus, having performed their duties to the Blessed One, returned, and when questioned by Saccaka, pointed out the Blessed One sitting at a distance, saying, 'This, Aggivessana, is the Blessed One.'

Mahatiyā licchaviparisāya saddhinti heṭṭhā pañcamattehi licchavisatehi parivutoti vuttaṃ. Te etassa antevāsikāyeva, antovesāliyaṃ pana saccako pañcamattāni licchavirājasatāni gahetvā, ‘‘vādatthiko bhagavantaṃ upasaṅkamanto’’ti sutvā dvinnaṃ paṇḍitānaṃ kathāsallāpaṃ sossāmāti [Pg.175] yebhuyyena manussā nikkhantā, evaṃ sā parisā mahatī aparicchinnagaṇanā ahosi. Taṃ sandhāyetaṃ vuttaṃ. Añjaliṃ paṇāmetvāti ete ubhatopakkhikā, te evaṃ cintesuṃ – ‘‘sace no micchādiṭṭhikā codessanti, ‘kasmā tumhe samaṇaṃ gotamaṃ vanditthā’ti, tesaṃ, ‘kiṃ añjalimattakaraṇenapi vanditaṃ hotī’ti vakkhāma. Sace no sammādiṭṭhikā codessanti, ‘kasmā bhagavantaṃ na vanditthā’ti, ‘kiṃ sīsena bhūmiṃ paharanteneva vanditaṃ hoti, nanu añjalikammampi vandanā evā’ti vakkhāmā’’ti. Nāma gottanti, bho gotama, ahaṃ asukassa putto datto nāma mitto nāma idha āgatoti vadantā nāmaṃ sāventi nāma. Bho gotama, ahaṃ vāsiṭṭho nāma kaccāno nāma idha āgatoti vadantā gottaṃ sāventi nāma. Ete kira daliddā jiṇṇakulaputtā parisamajjhe nāmagottavasena pākaṭā bhavissāmāti evaṃ akaṃsu. Ye pana tuṇhībhūtā nisīdiṃsu, te kerāṭikā ceva andhabālā ca. Tattha kerāṭikā, ‘‘ekaṃ dve kathāsallāpe karonto vissāsiko hoti, atha vissāse sati ekaṃ dve bhikkhā adātuṃ na yutta’’nti tato attānaṃ mocentā tuṇhī nisīdanti. Andhabālā aññāṇatāyeva avakkhittamattikāpiṇḍo viya yattha katthaci tuṇhībhūtā nisīdanti.

Mahatiyā licchaviparisāya saddhinti: as was said below, he was surrounded by five hundred Licchavis. These were his disciples. But within Vesālī, having heard that Saccaka, taking five hundred Licchavi princes, was approaching the Blessed One, desirous of debate, most of the people came out, thinking, 'We will listen to the discussion between the two wise men.' Thus that assembly became great and of uncountable number. It is with reference to this that this was said. Añjaliṃ paṇāmetvāti: these people belonged to two factions, and they thought thus: 'If those of wrong view should accuse us, asking, "Why did you pay homage to the recluse Gotama?" we will say to them, "What, is it considered homage just by the mere act of raising one's hands?" If those of right view should accuse us, asking, "Why did you not pay homage to the Blessed One?" we will say, "Is it considered homage only by striking the ground with one's head? Is not the act of raising one's hands also homage?"' Nāma gottanti: those saying, 'Venerable Gotama, I, the son of so-and-so, named Datta, named Mitta, have come here,' are said to announce their name. Those saying, 'Venerable Gotama, I, of the Vāsiṭṭha clan, of the Kaccāna clan, have come here,' are said to announce their clan. It is said that these poor, aged men of good family did so, thinking, 'We will become known in the midst of the assembly by means of our name and clan.' But those who sat in silence were the cunning and the utterly foolish. Among them, the cunning sat in silence, thinking, 'By engaging in one or two conversations, one becomes familiar, and when there is familiarity, it is not proper not to give alms one or two times,' thus wishing to free themselves from that. The utterly foolish, simply due to ignorance, sat in silence wherever they were, like a lump of clay that has been thrown down.

356. Kiñcideva desanti kañci okāsaṃ kiñci kāraṇaṃ, athassa bhagavā pañhapucchane ussāhaṃ janento āha – puccha, aggivessana, yadākaṅkhasīti. Tassattho – ‘‘puccha yadi ākaṅkhasi, na me pañhavissajjane bhāro atthi’’. Atha vā ‘‘puccha yaṃ ākaṅkhasi, sabbaṃ te vissajjessāmī’’ti sabbaññupavāraṇaṃ pavāresi asādhāraṇaṃ paccekabuddhaaggasāvamahāsāvakehi. Te hi yadākaṅkhasīti na vadanti, sutvā vedissāmāti vadanti. Buddhā pana ‘‘pucchāvuso, yadākaṅkhasī’’ti (saṃ. ni. 1.237) vā, ‘‘puccha, mahārāja, yadākaṅkhasī’’ti (dī. ni. 1.162) vā,

356. Kiñcideva desanti means some opportunity, some reason. Then the Blessed One, wishing to generate enthusiasm in him for asking questions, said: 'Ask, Aggivessana, whatever you wish.' The meaning of this is: 'Ask if you wish; for me, there is no burden in answering questions.' Or alternatively: 'Ask what you wish; I will answer everything for you.' Thus he made the invitation of omniscience, which is not shared with Paccekabuddhas, chief disciples, and great disciples. Indeed, they do not say, 'Ask whatever you wish'; they say, 'Having heard, we shall know.' But the Buddhas say, 'Ask, friend, whatever you wish,' or, 'Ask, great king, whatever you wish,' or,

‘‘Puccha vāsava maṃ pañhaṃ, yaṃ kiñci manasicchasi;

Tassa tasseva pañhassa, ahaṃ antaṃ karomi te’’ iti. (dī. ni. 2.356) vā,

'Ask me, Vāsava, any question you wish; for each and every question, I shall make an end of it for you,' or,

‘‘Tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī’’ti (ma. ni. 3.85) vā,

'Then, bhikkhu, having sat down on your own seat, ask whatever you wish,' or,

‘‘Bāvarissa [Pg.176] ca tuyhaṃ vā, sabbesaṃ sabbasaṃsayaṃ;

Katāvakāsā pucchavho, yaṃ kiñci manasicchathā’’ti. (su. ni. 1036) vā,

'For Bāvari and for you all, regarding all your doubts, an opportunity has been made. Ask whatever you wish in your minds,' or,

‘‘Puccha maṃ sabhiya pañhaṃ, yaṃ kiñci manasicchasi;

Tassa tasseva pañhassa, ahaṃ antaṃ karomi te’’ iti. (su. ni. 517) vā –

'Ask me, Sabhiya, any question you wish; for each and every question, I shall make an end of it for you,' or—

Tesaṃ tesaṃ yakkhanarindadevasamaṇabrāhmaṇaparibbājakānaṃ sabbaññupavāraṇaṃ pavārenti. Anacchariyañcetaṃ, yaṃ bhagavā buddhabhūmiṃ patvā etaṃ pavāraṇaṃ pavāreyya. Yo bodhisattabhūmiyaṃ padesañāṇepi ṭhito

To those various yakkhas, human kings, devas, recluses, brahmins, and wanderers, they make the invitation of omniscience. And it is no wonder that the Blessed One, having reached the state of a Buddha, should make this invitation. For when he was established in the state of a Bodhisatta, even with partial knowledge,

‘‘Koṇḍañña pañhāni viyākarohi,Yācanti taṃ isayo sādhurūpā;

Koṇḍañña eso manujesu dhammo,Yaṃ vuddhamāgacchati esa bhāro’’ti. (jā. 2.17.60) –

'Koṇḍañña, please answer the questions; the sages of goodly form entreat you. Koṇḍañña, this is the nature among humans: this burden comes upon the elder.'

Evaṃ sakkādīnaṃ atthāya isīhi yācito

Thus, having been requested by the sages for the benefit of Sakka and others,

‘‘Katāvakāsā pucchantu bhonto,Yaṃ kiñci pañhaṃ manasābhipatthitaṃ;

Ahañhi taṃ taṃ vo viyākarissaṃ,Ñatvā sayaṃ lokamimaṃ parañcā’’ti. (jā. 2.17.61);

“Having been given the opportunity, sirs, please ask whatever question is desired by your mind; for I, having known for myself this world and the next, shall explain that very thing to you.”

Evaṃ sarabhaṅgakāle, sambhavajātake ca sakalajambudīpaṃ tikkhattuṃ vicaritvā pañhānaṃ antakaraṃ adisvā suciratena brāhmaṇena pañhaṃ puṭṭho okāse kārite, jātiyā sattavasso rathikāyaṃ paṃsuṃ kīḷanto pallaṅkaṃ ābhujitvā antaravīthiyaṃ nisinnova –

Thus, at the time of the Sarabhaṅga Jātaka and in the Sambhava Jātaka, having wandered throughout the entire Jambudīpa three times and not seeing one who could make an end of questions, when an opportunity was made and he was asked a question by the brahmin named Suciraka, being seven years of age from birth, while playing with dust on the main road, having folded his legs crosswise, he was just sitting in the middle of the street—

‘‘Taggha te ahamakkhissaṃ, yathāpi kusalo tathā;

Rājā ca kho taṃ jānāti, yadi kāhati vā na vā’’ti. (jā. 1.16.172) –

“Indeed, I shall explain it to you, just as a skilled person would; and indeed, only the king himself would know whether he will do it or not.”

Sabbaññupavāraṇaṃ pavāresi.

He extended the invitation of an omniscient one.

Evaṃ bhagavatā sabbaññupavāraṇāya pavāritāya attamano pañhaṃ pucchanto, ‘‘kathaṃ pana, bho gotamā’’tiādimāha.

Thus, when the Blessed One had extended the invitation of an omniscient one, he, with a delighted mind, asking a question, said, “But how, Master Gotama?” and so forth.

Athassa [Pg.177] bhagavā, ‘‘passatha, bho, aññaṃ sāvakena kathitaṃ, aññaṃ satthā katheti, nanu mayā paṭikacceva vuttaṃ, ‘sace tathā patiṭṭhissati, yathāssa sāvakena patiṭṭhitaṃ, evāhaṃ vādaṃ āropessāmī’ti. Ayaṃ pana aññameva katheti, tattha kiṃ mayā sakkā kātu’’nti evaṃ nigaṇṭhassa vacanokāso mā hotūti heṭṭhā assajittherena kathitaniyāmeneva kathento, evaṃ kho ahaṃ, aggivessanātiādimāha. Upamā maṃ, bho gotama, paṭibhātīti, bho gotama, mayhaṃ ekā upamā upaṭṭhāti, āharāmi taṃ upamanti vadati. Paṭibhātu taṃ, aggivessanāti upaṭṭhātu te, aggivessana, āhara taṃ upamaṃ visatthoti bhagavā avoca. Balakaraṇīyāti bāhubalena kattabbā kasivāṇijjādikā kammantā. Rūpattāyaṃ purisapuggaloti rūpaṃ attā assāti rūpattā, rūpaṃ attāti gahetvā ṭhitapuggalaṃ dīpeti. Rūpe patiṭṭhāyāti tasmiṃ attāti gahitarūpe patiṭṭhahitvā. Puññaṃ vā apuññaṃ vā pasavatīti kusalaṃ vā akusalaṃ vā paṭilabhati. Vedanattādīsupi eseva nayo. Iminā kiṃ dīpeti? Ime pañcakkhandhā imesaṃ sattānaṃ pathavī viya patiṭṭhā, te imesu pañcasu khandhesu patiṭṭhāya kusalākusalakammaṃ nāma āyūhanti. Tumhe evarūpaṃ vijjamānameva attānaṃ paṭisedhento pañcakkhandhā anattāti dīpethāti ativiya sakāraṇaṃ katvā upamaṃ āhari. Iminā ca nigaṇṭhena āhaṭaopammaṃ niyatameva, sabbaññubuddhato añño tassa kathaṃ chinditvā vāde dosaṃ dātuṃ samattho nāma natthi. Duvidhā hi puggalā buddhaveneyyā ca sāvakaveneyyā ca. Sāvakaveneyye sāvakāpi vinenti buddhāpi. Buddhaveneyye pana sāvakā vinetuṃ na sakkonti, buddhāva vinenti. Ayampi nigaṇṭho buddhaveneyyo, tasmā etassa vādaṃ chinditvā añño dosaṃ dātuṃ samattho nāma natthi. Tenassa bhagavā sayameva vāde dosadassanatthaṃ nanu tvaṃ, aggivessanātiādimāha.

Then the Blessed One, so that the Nigaṇṭha would not have an opportunity to speak thus: 'See, sirs, what was said by the disciple is one thing, and what the Teacher says is another. Was it not said by me beforehand, “If he takes a stand as his disciple has, then I will present my argument”? But this one says something else entirely; what can I do about that?', continued speaking in the very manner established earlier by the Elder Assaji, saying: 'Thus indeed, Aggivessana, I...' and so forth. 'An analogy occurs to me, Master Gotama,' means he is saying: 'Master Gotama, a single analogy occurs to me; I shall present that analogy.' 'Let it occur to you, Aggivessana,' means the Blessed One said: 'Let it occur to you, Aggivessana. Present that analogy freely.' 'Work requiring strength' refers to tasks to be done by the strength of the arm, such as farming and trade. 'A person who regards form as self' indicates a person who holds the view that form is the self. 'Established in form' means being established in that form regarded as self. 'Produces merit or demerit' means acquiring wholesome or unwholesome kamma. The same applies to feeling and the other aggregates. What does this illustrate? These five aggregates serve as the foundation for beings, like the earth. Established in these five aggregates, they undertake wholesome and unwholesome kamma. 'You, while denying the existence of such a self, declare the five aggregates to be non-self'—thus, he presented this analogy with very strong reasoning. And this analogy brought forth by the Nigaṇṭha is indeed fixed; other than an Omniscient Buddha, there is no one capable of cutting through his speech and pointing out the flaw in his view. For there are two kinds of persons: those to be trained by a Buddha and those to be trained by a disciple. Those to be trained by a disciple can be trained by both disciples and Buddhas. But those to be trained by a Buddha cannot be trained by disciples; only Buddhas train them. This Nigaṇṭha is one to be trained by a Buddha. Therefore, no one else is capable of cutting through his view and pointing out a flaw. For that reason, the Blessed One himself, in order to show the fault in his view, said, 'Is it not that you, Aggivessana...' and so on.

Atha nigaṇṭho cintesi – ‘‘ativiya samaṇo gotamo mama vādaṃ patiṭṭhapeti, sace upari koci doso bhavissati, mamaṃ ekakaṃyeva niggaṇhissati. Handāhaṃ imaṃ vādaṃ mahājanassāpi matthake pakkhipāmī’’ti, tasmā evamāha – ahampi, bho gotama, evaṃ vadāmi rūpaṃ me attā…pe… viññāṇaṃ me attāti, ayañca mahatī janatāti. Bhagavā pana nigaṇṭhato sataguṇenapi [Pg.178] sahassaguṇenapi satasahassaguṇenapi vādīvarataro, tasmā cintesi – ‘‘ayaṃ nigaṇṭho attānaṃ mocetvā mahājanassa matthake vādaṃ pakkhipati, nāssa attānaṃ mocetuṃ dassāmi, mahājanato nivattetvā ekakaṃyeva naṃ niggaṇhissāmī’’ti. Atha naṃ kiñhi te, aggivessanātiādimāha. Tassattho – nāyaṃ janatā mama vādaṃ āropetuṃ āgatā, tvaṃyeva sakalaṃ vesāliṃ saṃvaṭṭitvā mama vādaṃ āropetuṃ āgato, tasmā tvaṃ sakameva vādaṃ niveṭhehi, mā mahājanassa matthake pakkhipasīti. So paṭijānanto ahañhi, bho gotamātiādimāha.

Then the Nigaṇṭha thought: 'The ascetic Gotama establishes my view very firmly. If there is any fault later, he will censure me alone. Come now, I will cast this view upon the head of the multitude as well.' Therefore he said: 'I too, Master Gotama, say thus: “form is my self... consciousness is my self,” and so does this great multitude.' But the Blessed One is a debater superior to the Nigaṇṭha by a hundredfold, a thousandfold, and a hundred-thousandfold. Therefore he thought: 'This Nigaṇṭha, freeing himself, casts the view upon the head of the multitude. I will not allow him to free himself; having turned him back from the multitude, I will censure him alone.' Then he said to him: 'What has this to do with you, Aggivessana?' and so on. The meaning is: 'This multitude has not come to present a view to me; you alone have come, having gathered all of Vesālī, to present a view to me. Therefore, you should clarify your own view; do not cast it upon the head of the multitude.' Acknowledging this, he said: 'Indeed, Master Gotama,' and so on.

357. Iti bhagavā nigaṇṭhassa vādaṃ patiṭṭhapetvā, tena hi, aggivessanāti pucchaṃ ārabhi. Tattha tena hīti kāraṇatthe nipāto. Yasmā tvaṃ pañcakkhandhe attato paṭijānāsi, tasmāti attho. Sakasmiṃ vijiteti attano raṭṭhe. Ghātetāyaṃ vā ghātetunti ghātārahaṃ ghātetabbayuttakaṃ ghātetuṃ. Jāpetāyaṃ vā jāpetunti dhanajānirahaṃ jāpetabbayuttaṃ jāpetuṃ jiṇṇadhanaṃ kātuṃ. Pabbājetāyaṃ vā pabbājetunti sakaraṭṭhato pabbājanārahaṃ pabbājetuṃ, nīharituṃ. Vattituñca arahatīti vattati ceva vattituñca arahati. Vattituṃ yuttoti dīpeti. Iti nigaṇṭho attano vādabhedanatthaṃ āhaṭakāraṇameva attano māraṇatthāya āvudhaṃ tikhiṇaṃ karonto viya visesetvā dīpeti, yathā taṃ bālo. Evaṃ me rūpaṃ hotūti mama rūpaṃ evaṃvidhaṃ hotu, pāsādikaṃ abhirūpaṃ alaṅkatappaṭiyattaṃ suvaṇṇatoraṇaṃ viya susajjitacittapaṭo viya ca manāpadassananti. Evaṃ me rūpaṃ mā ahosīti mama rūpaṃ evaṃvidhaṃ mā hotu, dubbaṇṇaṃ dussaṇṭhitaṃ valitapalitaṃ tilakasamākiṇṇanti.

357. Thus, having made Saccaka, the son of a Nigaṇṭha, concede his view, the Blessed One began to question him, saying, 'Well then, Aggivessana?' Herein, 'well then' (tena hi) is a particle in the sense of a reason. The meaning is: 'Because you acknowledge the five aggregates as self, therefore...' 'In his own domain' (sakasmiṃ vijite) means in his own kingdom. 'To have one worthy of execution executed' (ghātetāyaṃ vā ghātetuṃ) means to have one who is deserving of execution, one fit to be killed, killed. 'To have one worthy of being fined, fined' (jāpetāyaṃ vā jāpetuṃ) means to have one who is deserving of forfeiting wealth, one fit to be fined, fined, so as to cause the exhaustion of their wealth. 'To have one worthy of banishment banished' (pabbājetāyaṃ vā pabbājetuṃ) means to have one who is deserving of banishment from his own kingdom banished, expelled. 'And he is able to exercise power' (vattituñca arahati) means it does exercise power and one is able to exercise power. It shows that it is suitable to exercise power. In this way, Saccaka, the son of a Nigaṇṭha, like a fool sharpening a weapon for his own destruction, elaborates on the very reason brought forth to refute his own view, saying: 'May my form be thus' (evaṃ me rūpaṃ hotu) means, 'May my form be of such a kind—pleasing, very beautiful, adorned and prepared like a golden archway or like a well-decorated painted cloth, and delightful to behold.' 'May my form not be thus' (evaṃ me rūpaṃ mā ahosi) means, 'May my form not be of such a kind—ugly, ill-formed, wrinkled and grey-haired, and covered with moles and freckles.'

Tuṇhī ahosīti nigaṇṭho imasmiṃ ṭhāne viraddhabhāvaṃ ñatvā, ‘‘samaṇo gotamo mama vādaṃ bhindanatthāya kāraṇaṃ āhari, ahaṃ bālatāya tameva visesetvā dīpesiṃ, idāni naṭṭhomhi, sace vattatīti vakkhāmi, ime rājāno uṭṭhahitvā, ‘aggivessana, tvaṃ mama rūpe vaso vattatīti vadasi, yadi te rūpe vaso vattati, kasmā tvaṃ yathā ime licchavirājāno [Pg.179] tāvatiṃsadevasadisehi attabhāvehi virocanti abhirūpā pāsādikā, evaṃ na virocasī’ti. Sace na vattatīti vakkhāmi, samaṇo gotamo uṭṭhahitvā, ‘aggivessana, tvaṃ pubbe vattati me rūpasmiṃ vasoti vatvā idāni paṭikkhipasī’ti vādaṃ āropessati. Iti vattatīti vuttepi eko doso, na vattatīti vuttepi eko doso’’ti tuṇhī ahosi. Dutiyampi bhagavā pucchi, dutiyampi tuṇhī ahosi. Yasmā pana yāvatatiyaṃ bhagavatā pucchite abyākarontassa sattadhā muddhā phalati, buddhā ca nāma sattānaṃyeva atthāya kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramīnaṃ pūritattā sattesu balavaanuddayā honti. Tasmā yāvatatiyaṃ apucchitvā atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – etaṃ ‘‘byākarohī dānī’’tiādivacanaṃ avoca.

He remained silent. Saccaka, the son of a Nigaṇṭha, knowing that his position in this matter had become contradictory, thought: 'The ascetic Gotama brought forth a reason to refute my view, and I, out of foolishness, elaborated on that very reason. Now I am lost. If I say, "Power can be exercised," these kings will rise up and say: "Aggivessana, you say that power can be exercised over your form. If power can be exercised over your form, why do you not shine, as beautiful and pleasing as these Licchavi kings who are like the assembly of Tāvatiṃsa devas in their existences?" If I say, "Power cannot be exercised," the ascetic Gotama will rise up and level the charge: "Aggivessana, having previously said, ‘Power can be exercised over my form,’ do you now reject it?" Thus, there is a fault if I say, "Power can be exercised," and there is also a fault if I say, "Power cannot be exercised."' So he remained silent. The Blessed One questioned him a second time, and a second time he remained silent. Now, because the head of one who does not answer when questioned by the Blessed One up to the third time splits into seven pieces, and because Buddhas—having fulfilled the perfections for four incalculable periods and one hundred thousand aeons for the welfare of beings—have strong compassion for beings, therefore, without questioning him a third time, the Blessed One then said this to Saccaka, the son of a Nigaṇṭha—He spoke the words beginning with, 'Answer now...'

Tattha sahadhammikanti sahetukaṃ sakāraṇaṃ. Vajiraṃ pāṇimhi assāti vajirapāṇi. Yakkhoti na yo vā so vā yakkho, sakko devarājāti veditabbo. Ādittanti aggivaṇṇaṃ. Sampajjalitanti suṭṭhu pajjalitaṃ. Sajotibhūtanti samantato jotibhūtaṃ, ekaggijālabhūtanti attho. Ṭhito hotīti mahantaṃ sīsaṃ, kandalamakulasadisā dāṭhā, bhayānakāni akkhināsādīnīti evaṃ virūparūpaṃ māpetvā ṭhito. Kasmā panesa āgatoti? Diṭṭhivissajjāpanatthaṃ. Apica, ‘‘ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyu’’nti evaṃ dhammadesanāya appossukkabhāvaṃ āpanne bhagavati sakko mahābrahmunā saddhiṃ āgantvā, ‘‘bhagavā dhammaṃ desetha, tumhākaṃ āṇāya avattamāne mayaṃ vattāpessāma, tumhākaṃ dhammacakkaṃ hotu, amhākaṃ āṇācakka’’nti paṭiññamakāsi. Tasmā ‘‘ajja saccakaṃ tāsetvā pañhaṃ vissajjāpessāmī’’ti āgato.

Herein, 'with reason' (sahadhammikaṃ) means with cause, with grounds. 'He has a thunderbolt in his hand' (vajiraṃ pāṇimhi assa), thus he is called 'Thunderbolt-in-Hand' (Vajirapāṇi). 'Yakkha' should be understood not as just any yakkha, but as Sakka, the king of the devas. 'Blazing' (ādittaṃ) means having the color of fire. 'Fully ablaze' (sampajjalitaṃ) means thoroughly blazing. 'A mass of light' (sajotibhūtaṃ) means become a flame all around; the meaning is that it had become a single mass of fire. 'He stood' (ṭhito hoti) means he stood having manifested a deformed shape: a huge head, fangs like plantain buds, and fearsome eyes, nose, and so on. But why did he come? To make Saccaka relinquish his wrong view. Furthermore, when the Blessed One had become disinclined to teach the Dhamma, thinking, 'I might teach the Dhamma, but others may not understand me,' Sakka, together with Mahābrahmā, approached and made this promise: 'May the Blessed One teach the Dhamma. Those who do not submit to your authority, we will make them submit. May the Wheel of Dhamma be yours, and the Wheel of Authority be ours.' Therefore, he came thinking, 'Today I will intimidate Saccaka and make him answer the question.'

Bhagavā ceva passati, saccako ca nigaṇṭhaputtoti yadi hi taṃ aññepi passeyyuṃ. Taṃ kāraṇaṃ agaru assa, ‘‘samaṇo gotamo saccakaṃ attano vāde anotarantaṃ ñatvā yakkhaṃ āvāhetvā dassesi, tato saccako bhayena kathesī’’ti vadeyyuṃ. Tasmā bhagavā ceva passati saccako ca. Tassa taṃ disvāva sakalasarīrato sedā mucciṃsu, antokucchi viparivattamānā mahāravaṃ ravi. So ‘‘aññepi nu kho passantī’’ti olokento [Pg.180] kassaci lomahaṃsamattampi na addasa. Tato – ‘‘idaṃ bhayaṃ mameva uppannaṃ. Sacāhaṃ yakkhoti vakkhāmi, ‘kiṃ tuyhameva akkhīni atthi, tvameva yakkhaṃ passasi, paṭhamaṃ yakkhaṃ adisvā samaṇena gotamena vādasaṅghāṭe khittova yakkhaṃ passasī’ti vadeyyu’’nti cintetvā – ‘‘na dāni me idha aññaṃ paṭisaraṇaṃ atthi, aññatra samaṇā gotamā’’ti maññamāno, atha kho saccako nigaṇṭhaputto…pe… bhagavantaṃ etadavoca. Tāṇaṃ gavesīti tāṇanti gavesamāno. Leṇaṃ gavesīti leṇanti gavesamāno. Saraṇaṃ gavesīti saraṇanti gavesamāno. Ettha ca tāyati rakkhatīti tāṇaṃ. Nilīyanti etthāti leṇaṃ. Saratīti saraṇaṃ, bhayaṃ hiṃsati viddhaṃsetīti attho.

Only the Blessed One and Saccaka, the son of a Nigaṇṭha, saw it. For if others had also seen it, that event would have been discredited. They might have said, 'The ascetic Gotama, knowing that Saccaka would not submit to his doctrine, summoned a yakkha and showed it to him; then Saccaka spoke out of fear.' Therefore, only the Blessed One and Saccaka saw it. Upon seeing it, sweat poured from Saccaka's entire body, his insides churned, and he let out a great cry. Looking around to see if others were also seeing it, he did not notice so much as a single hair stand on end on anyone. Then he thought: 'This fear has arisen in me alone. If I say, "It is a yakkha," they might say, "What, do only you have eyes? Do you alone see the yakkha? Having not seen a yakkha before, is it only when you are thrown into a debate with the ascetic Gotama that you see one?"' Reflecting thus, and thinking, 'Now I have no other refuge here apart from the ascetic Gotama,' Saccaka, the son of a Nigaṇṭha... said this to the Blessed One. 'Seeking protection' (tāṇaṃ gavesī) means seeking what gives protection. 'Seeking shelter' (leṇaṃ gavesī) means seeking a place of shelter. 'Seeking refuge' (saraṇaṃ gavesī) means seeking what gives refuge. And herein, 'protection' (tāṇaṃ) is so called because it protects and guards. 'Shelter' (leṇaṃ) is so called because one hides in it. 'Refuge' (saraṇaṃ) is so called because it removes; the meaning is that it destroys and eradicates fear.

358. Manasi karitvāti manamhi katvā paccavekkhitvā upadhāretvā. Evaṃ me vedanā hotūti kusalāva hotu, sukhāva hotu. Evaṃ me saññā hotūti kusalāva hotu, sukhāva hotu, somanassasampayuttāva hotūti. Saṅkhāraviññāṇesupi eseva nayo. Mā ahosīti ettha pana vuttavipariyāyena attho veditabbo. Kallaṃ nūti yuttaṃ nu. Samanupassitunti ‘‘etaṃ mama esohamasmi eso me attā’’ti evaṃ taṇhāmānadiṭṭhivasena passituṃ. No hidaṃ, bho gotamāti na yuttametaṃ, bho gotama. Iti bhagavā yathā nāma cheko ahituṇḍiko sappadaṭṭhavisaṃ teneva sappena puna ḍaṃsāpetvā ubbāheyya, evaṃ tassaṃyeva parisati saccakaṃ nigaṇṭhaputtaṃ teneva mukhena pañcakkhandhā aniccā dukkhā anattāti vadāpesi. Dukkhaṃ allīnoti imaṃ pañcakkhandhadukkhaṃ taṇhādiṭṭhīhi allīno. Upagato ajjhositotipi taṇhādiṭṭhivaseneva veditabbo. Dukkhaṃ etaṃ mamātiādīsu pañcakkhandhadukkhaṃ taṇhāmānadiṭṭhivasena samanupassatīti attho. Parijāneyyāti aniccaṃ dukkhaṃ anattāti tīraṇapariññāya parito jāneyya. Parikkhepetvāti khayaṃ vayaṃ anuppādaṃ upanetvā.

358. “Having paid attention” means having placed in the mind, reflected upon, and examined. “May my feeling be thus” means may it be only wholesome, may it be only pleasant. “May my perception be thus” means may it be only wholesome, may it be only pleasant, may it be only associated with joy. The same principle applies to formations and consciousness. As for “May it not be,” here the meaning should be understood in the opposite way to what was said. “Is it fitting?” means is it suitable? “To regard” means to regard by way of craving, conceit, and wrong view as “This is mine, this I am, this is my self.” “Surely not, Venerable Gotama” means this is not fitting, Venerable Gotama. Thus, the Blessed One, just as a skilled snake charmer might have the venom from a snakebite extracted by causing that very snake to bite again, in the same way, in that very assembly, he made Saccaka the Nigaṇṭha's son declare with that very mouth that the five aggregates are impermanent, suffering, and not-self. “Clings to suffering” means being attached to this suffering of the five aggregates through craving and wrong views. “Approached and adhered to” should also be understood as being by the power of craving and wrong view. In “This suffering is mine,” and so on, the meaning is that one regards the suffering of the five aggregates by way of craving, conceit, and wrong view. “Should fully understand” means one should fully know by means of the full understanding of discernment that they are impermanent, suffering, and not-self. “Having brought to an end” means having led them to destruction, passing away, and non-arising.

359. Navanti taruṇaṃ. Akukkukajātanti pupphaggahaṇakāle anto aṅguṭṭhappamāṇo eko ghanadaṇḍako nibbattati, tena virahitanti attho. Rittoti suñño antosāravirahito. Rittattāva tuccho. Aparaddhoti parājito. Bhāsitā kho pana teti idaṃ bhagavā tassa mukharabhāvaṃ [Pg.181] pakāsetvā niggaṇhanto āha. So kira pubbe pūraṇādayo cha satthāro upasaṅkamitvā pañhaṃ pucchati. Te vissajjetuṃ na sakkonti. Atha nesaṃ parisamajjhe mahantaṃ vippakāraṃ āropetvā uṭṭhāya jayaṃ pavedento gacchati. So sammāsambuddhampi tatheva viheṭhessāmīti saññāya upasaṅkamitvā –

359. “New” means young. “Without a core” means that at the time of plucking the flower, a solid stem the size of a thumb arises inside; it is devoid of that. “Empty” means void, devoid of inner pith. Because it is empty, it is worthless. “Defeated” means vanquished. The Blessed One said, “But this was said by you,” exposing his insolence and wishing to subdue him. It is said that he had previously approached the six teachers, such as Pūraṇa, and asked them a question. They were unable to answer. Then, in the midst of their assembly, having accused them of great error, he would rise and depart, proclaiming his victory. With the thought, “I will harass the Perfectly Enlightened One in the same way,” he approached and said:

‘‘Ambho ko nāma yaṃ rukkho, sinnapatto sakaṇṭako;

Yattha ekappahārena, uttamaṅgaṃ vibhijjita’’nti.

“Sirs, what is the name of this tree, with moist leaves and thorns, where with a single blow, the head is split open?”

Ayaṃ khadiraṃ āhacca asārakarukkhaparicito mudutuṇḍasakuṇo viya sabbaññutaññāṇasāraṃ āhacca ñāṇatuṇḍabhedaṃ patto sabbaññutaññāṇassa thaddhabhāvaṃ aññāsi. Tadassa parisamajjhe pakāsento bhāsitā kho pana tetiādimāha. Natthi etarahīti upādinnakasarīre sedo nāma natthīti na vattabbaṃ, etarahi pana natthīti vadati. Suvaṇṇavaṇṇaṃ kāyaṃ vivarīti na sabbaṃ kāyaṃ vivari. Buddhā nāma gaṇṭhikaṃ paṭimuñcitvā paṭicchannasarīrā parisati dhammaṃ desenti. Atha bhagavā galavāṭakasammukhaṭṭhāne cīvaraṃ gahetvā caturaṅgulamattaṃ otāresi. Otāritamatte pana tasmiṃ suvaṇṇavaṇṇā rasmiyo puñjapuñjā hutvā suvaṇṇaghaṭato rattasuvaṇṇarasadhārā viya, rattavaṇṇavalāhakato vijjulatā viya ca nikkhamitvā suvaṇṇamurajasadisaṃ mahākhandhaṃ uttamasiraṃ padakkhiṇaṃ kurumānā ākāse pakkhandiṃsu. Kasmā pana bhagavā evamakāsīti? Mahājanassa kaṅkhāvinodanatthaṃ. Mahājano hi samaṇo gotamo mayhaṃ sedo natthīti vadati, saccakassa tāva nigaṇṭhaputtassa yantāruḷhassa viya sedā paggharanti. Samaṇo pana gotamo ghanadupaṭṭacīvaraṃ pārupitvā nisinno, anto sedassa atthitā vā natthitā vā kathaṃ sakkā ñātunti kaṅkhaṃ kareyya, tassa kaṅkhāvinodanatthaṃ evamakāsi. Maṅkubhūtoti nittejabhūto. Pattakkhandhoti patitakkhandho. Appaṭibhānoti uttari appassanto. Nisīdīti pādaṅguṭṭhakena bhūmiṃ kasamāno nisīdi.

This Saccaka, like a soft-beaked bird accustomed to pithless trees that strikes a khadira tree, struck the very pith of the knowledge of omniscience, attained the breaking of his knowledge-beak, and came to know the hardness of the knowledge of omniscience. The Blessed One, revealing this in the midst of the assembly, said, ‘But this was said by you,’ and so on. ‘There is not now’: It should not be said that there is no sweat in a body sustained by grasping; yet he says, ‘There is none now.’ ‘He revealed the golden-hued body’: He did not reveal the entire body. Buddhas, indeed, having fastened the knot, teach the Dhamma in the assembly with their bodies covered. Then the Blessed One, taking the robe at the place in front of the neck opening, let it down by four finger-widths. As soon as it was let down, golden rays in clusters emerged, like streams of molten gold from a golden pot and like lightning from a red-colored cloud, and circumambulating to the right the great neck, which resembled a golden drum, and the supreme head, they sprang up into the sky. Why did the Blessed One do this? To dispel the doubt of the multitude. For the multitude might think, ‘The ascetic Gotama says there is no sweat on his body, yet for Saccaka, the Nigaṇṭha’s son, sweat pours forth as if he were mounted on a machine. But the ascetic Gotama is seated wearing a thick double robe—how can one know whether there is sweat inside or not?’ To dispel that doubt, he acted thus. ‘Become crestfallen’: having lost one's splendor. ‘With shoulders drooping’: with fallen shoulders. ‘At a loss for words’: not seeing anything further to say. ‘He sat down’: scraping the ground with his big toe, he sat down.

360. Dummukhoti na virūpamukho, abhirūpo hi so pāsādiko. Nāmaṃ panassa etaṃ. Abhabbo taṃ pokkharaṇiṃ puna otaritunti sabbesaṃ aḷānaṃ [Pg.182] bhaggattā pacchinnagamano otarituṃ abhabbo, tattheva kākakulalādīnaṃ bhattaṃ hotīti dasseti. Visūkāyikānīti diṭṭhivisūkāni. Visevitānīti diṭṭhisañcaritāni. Vipphanditānīti diṭṭhivipphanditāni. Yadidaṃ vādādhippāyoti ettha yadidanti nipātamattaṃ; vādādhippāyo hutvā vādaṃ āropessāmīti ajjhāsayena upasaṅkamituṃ abhabbo; dhammassavanāya pana upasaṅkameyyāti dasseti. Dummukhaṃ licchaviputtaṃ etadavocāti kasmā avoca? Dummukhassa kirassa upamāharaṇakāle sesa licchavikumārāpi cintesuṃ – ‘‘iminā nigaṇṭhena amhākaṃ sippuggahaṇaṭṭhāne ciraṃ avamāno kato, ayaṃ dāni amittassa piṭṭhiṃ passituṃ kālo. Mayampi ekekaṃ upamaṃ āharitvā pāṇippahārena patitaṃ muggarena pothento viya tathā naṃ karissāma, yathā na puna parisamajjhe sīsaṃ ukkhipituṃ sakkhissatī’’ti, te opammāni karitvā dummukhassa kathāpariyosānaṃ āgamayamānā nisīdiṃsu. Saccako tesaṃ adhippāyaṃ ñatvā, ime sabbeva gīvaṃ ukkhipitvā oṭṭhehi calamānehi ṭhitā; sace paccekā upamā harituṃ labhissanti, puna mayā parisamajjhe sīsaṃ ukkhipituṃ na sakkā bhavissati, handāhaṃ dummukhaṃ apasādetvā yathā aññassa okāso na hoti, evaṃ kathāvāraṃ pacchinditvā samaṇaṃ gotamaṃ pañhaṃ pucchissāmīti tasmā etadavoca. Tattha āgamehīti tiṭṭha, mā puna bhaṇāhīti attho.

360. 'Dummukha' (Ill-faced) means not ugly-faced; for he was handsome and pleasing. But this was his name. 'Abhabbo taṃ pokkharaṇiṃ puna otaritunti' (It is incapable of descending into that pond again): because all its claws are broken, with its going cut off, it is incapable of descending. This shows that right there it becomes food for crows and other birds. 'Visūkāyikāni' means views like darts. 'Visevitāni' means views that are frequented. 'Vipphanditāni' means views that are agitated. 'Yadidaṃ vādādhippāyo' (that which is the intention for debate): here, 'yadidaṃ' is merely a particle; he is incapable of approaching with the intention of instigating a debate; but he should approach for the sake of hearing the Dhamma—this is shown. 'Dummukhaṃ Licchaviputtaṃ etadavoca' (He said this to Dummukha the Licchavi prince): Why did he speak thus? It seems that at the time when Dummukha was offering similes, the other Licchavi youths also thought: 'This Nigaṇṭha has long belittled us in our place for learning skills. Now is the time to see the back of an enemy. We too will each offer a simile and strike him down, like pounding with a mallet one who has fallen by a hand-blow, so that he will never again be able to lift his head in an assembly.' Having prepared similes, they sat down waiting for Dummukha to finish speaking. Saccaka, knowing their intention, saw them all standing with necks stretched and lips moving. (He thought): 'If they get the chance to offer individual similes, it will no longer be possible for me to lift my head in the assembly. So, let me first discredit Dummukha, cut off the discussion, and leave no room for others. Then I will question the ascetic Gotama'—thus he spoke. Here, 'āgamehīti' means 'stop, do not speak further.'

361. Tiṭṭhatesā, bho gotamāti, bho gotama, esā amhākañceva aññesañca puthusamaṇabrāhmaṇānaṃ vācā tiṭṭhatu. Vilāpaṃ vilapitaṃ maññeti etañhi vacanaṃ vilapitaṃ viya hoti, vippalapitamattaṃ hotīti attho. Atha vā tiṭṭhatesāti ettha kathāti āharitvā vattabbā. Vācāvilāpaṃ vilapitaṃ maññeti ettha panidaṃ vācānicchāraṇaṃ vilapitamattaṃ maññe hotīti attho.

361. 'Tiṭṭhatesā, bho Gotama' (Let it stand, Master Gotama): Master Gotama, let this saying of ours and of other various ascetics and Brahmins stand. 'Vilāpaṃ vilapitaṃ maññe' (I consider it a lamentation): for this statement is like a lamentation; it is merely meaningless talk—that is the meaning. Alternatively, concerning 'tiṭṭhatesā,' the word 'kathā' should be supplied and spoken. Concerning 'Vācāvilāpaṃ vilapitaṃ maññe' (I consider the babbling of words a lamentation): here, this uttering of words is, I think, mere lamentation—that is the meaning.

Idāni pañhaṃ pucchanto kittāvatātiādimāha. Tattha vesārajjapattoti ñāṇapatto. Aparappaccayoti aparappattiyo. Athassa bhagavā pañhaṃ vissajjento idha, aggivessanātiādimāha, taṃ uttānatthameva. Yasmā panettha passatīti vuttattā sekkhabhūmi dassitā. Tasmā uttari asekkhabhūmiṃ pucchanto dutiyaṃ pañhaṃ pucchi, tampissa bhagavā byākāsi. Tattha [Pg.183] dassanānuttariyenātiādīsu dassanānuttariyanti lokiyalokuttarā paññā. Paṭipadānuttariyanti lokiyalokuttarā paṭipadā. Vimuttānuttariyanti lokiyalokuttarā vimutti. Suddhalokuttarameva vā gahetvā dassanānuttariyanti arahattamaggasammādiṭṭhi. Paṭipadānuttariyanti sesāni maggaṅgāni. Vimuttānuttariyanti aggaphalavimutti. Khīṇāsavassa vā nibbānadassanaṃ dassanānuttariyaṃ nāma. Maggaṅgāni paṭipadānuttariyaṃ. Aggaphalaṃ vimuttānuttariyanti veditabbaṃ. Buddho so bhagavāti so bhagavā sayampi cattāri saccāni buddho. Bodhāyāti paresampi catusaccabodhāya dhammaṃ deseti. Dantotiādīsu dantoti nibbisevano. Damathāyāti nibbisevanatthāya. Santoti sabbakilesavūpasamena santo. Samathāyāti kilesavūpasamāya. Tiṇṇoti caturoghatiṇṇo. Taraṇāyāti caturoghataraṇāya. Parinibbutoti kilesaparinibbānena parinibbuto. Parinibbānāyāti kilesaparinibbānatthāya.

Now, asking a question, he begins with 'kittāvatā' (how far?) and so on. Here, 'vesārajjapatto' (having attained fearlessness) means having attained knowledge. 'Aparappaccayo' (not dependent on others) means not relying on another. Then the Blessed One, answering his question, said 'Idha, Aggivessana' (Here, Aggivessana), and so on—the meaning is clear. Since here it is said 'he sees,' the stage of a learner is shown. Therefore, asking further about the stage beyond the learner, he asked the second question, and the Blessed One explained it to him. Here, in 'dassanānuttariyena' (by the unsurpassed vision), etc., 'dassanānuttariya' refers to mundane and supramundane wisdom. 'Paṭipadānuttariya' refers to mundane and supramundane practice. 'Vimuttānuttariya' refers to mundane and supramundane liberation. Alternatively, taking only the purely supramundane, 'dassanānuttariya' refers to the right view of the path to arahantship. 'Paṭipadānuttariya' refers to the remaining path factors. 'Vimuttānuttariya' refers to the liberation of the supreme fruit. Or, for one whose taints are destroyed, the seeing of Nibbāna is called 'dassanānuttariya.' The path factors are 'paṭipadānuttariya.' The supreme fruit is 'vimuttānuttariya'—this should be understood. 'Buddho so bhagavā' (That Blessed One is the Buddha): That Blessed One himself is awakened to the four truths. 'Bodhāya' (for awakening): he teaches the Dhamma for others' awakening to the four truths. In 'danto' (tamed), etc., 'danto' means free from poison. 'Damathāya' (for taming): for the purpose of being free from poison. 'Santo' (peaceful): peaceful through the calming of all defilements. 'Samathāya' (for peace): for the calming of defilements. 'Tiṇṇo' (crossed over): having crossed the four floods. 'Taraṇāya' (for crossing over): for crossing the four floods. 'Parinibbuto' (fully extinguished): fully extinguished through the extinction of defilements. 'Parinibbānāya' (for full extinguishment): for the purpose of the extinction of defilements.

362. Dhaṃsīti guṇadhaṃsakā. Pagabbāti vācāpāgabbiyena samannāgatā. Āsādetabbanti ghaṭṭetabbaṃ. Āsajjāti ghaṭṭetvā. Natveva bhavantaṃ gotamanti bhavantaṃ gotamaṃ āsajja kassaci attano vādaṃ anupahataṃ sakalaṃ ādāya pakkamituṃ thāmo natthīti dasseti. Na hi bhagavā hatthiādayo viya kassaci jīvitantarāyaṃ karoti. Ayaṃ pana nigaṇṭho imā tisso upamā na bhagavato ukkaṃsanatthaṃ āhari, attukkaṃsanatthameva āhari. Yathā hi rājā kañci paccatthikaṃ ghātetvā evaṃ nāma sūro evaṃ thāmasampanno puriso bhavissatīti paccatthikaṃ thomentopi attānameva thometi. Evameva sopi siyā hi, bho gotama, hatthiṃ pabhinnantiādīhi bhagavantaṃ ukkaṃsentopi mayameva sūrā mayaṃ paṇḍitā mayaṃ bahussutāyeva evaṃ pabhinnahatthiṃ viya, jalitaaggikkhandhaṃ viya, phaṇakataāsīvisaṃ viya ca vādatthikā sammāsambuddhaṃ upasaṅkamimhāti attānaṃyeva ukkaṃseti. Evaṃ attānaṃ ukkaṃsetvā bhagavantaṃ nimantayamāno adhivāsetu metiādimāha. Tattha adhivāsetūti sampaṭicchatu. Svātanāyāti yaṃ me tumhesu kāraṃ karoto sve bhavissati puññañca pītipāmojjañca, tadatthāya. Adhivāsesi bhagavā tuṇhībhāvenāti bhagavā [Pg.184] kāyaṅgaṃ vā vācaṅgaṃ vā acopetvā abbhantareyeva khantiṃ dhārento tuṇhībhāvena adhivāsesi. Saccakassa anuggahakaraṇatthaṃ manasāva sampaṭicchīti vuttaṃ hoti.

362. 'Dhaṃsī' means 'destroyers of virtue'. 'Pagabbā' means 'endowed with harshness of speech'. 'Āsādetabbaṃ' means 'to be assailed'. 'Āsajjā' means 'having assailed'. 'Natveva bhavantaṃ gotama' shows that no one has the strength, having assailed the Venerable Gotama, to depart taking their own doctrine, entire and unharmed. For the Blessed One does not cause a danger to anyone's life-faculty, as do elephants and the like. This Nigaṇṭha, however, did not bring these three similes to exalt the Blessed One; he brought them only to exalt himself. For it is as when a king, having slain some enemy, might say, 'What a brave and powerful man he was!', thereby praising himself even while praising the enemy. In the very same way, this one too, while exalting the Blessed One with such words as, 'If, venerable Gotama, a charging elephant...', actually exalts himself, thinking: 'We alone are brave, we are wise, we are very learned; like a charging elephant, a blazing mass of fire, or a venomous snake with raised hood, we, seeking debate, have approached the Perfectly Enlightened One.' Having thus exalted himself, inviting the Blessed One, he said, 'May he consent,' and so on. Therein, 'adhivāsetu' means 'may he consent'. 'Svātanāya' means 'for the sake of the merit and the joy and gladness that will be for me tomorrow, who am making an offering to you'. 'The Blessed One consented by silence' means that the Blessed One, not moving his body or his speech, bearing patience only internally, consented by silence. It is meant that he accepted by mind alone for the sake of showing favor to Saccaka.

363. Yamassa patirūpaṃ maññeyyāthāti te kira licchavī tassa pañcathālipākasatāni niccabhattaṃ āharanti. Tadeva sandhāya esa sve tumhe yaṃ assa samaṇassa gotamassa patirūpaṃ kappiyanti maññeyyātha, taṃ āhareyyātha; samaṇassa hi gotamassa tumhe paricārakā kappiyākappiyaṃ yuttāyuttaṃ jānāthāti vadati. Bhattābhihāraṃ abhihariṃsūti abhiharitabbaṃ bhattaṃ abhihariṃsu. Paṇītenāti uttamena. Sahatthāti sahatthena. Santappetvāti suṭṭhu tappetvā, paripuṇṇaṃ suhitaṃ yāvadatthaṃ katvā. Sampavāretvāti suṭṭhu pavāretvā, alaṃ alanti hatthasaññāya paṭikkhipāpetvā. Bhuttāvinti bhuttavantaṃ. Onītapattapāṇinti pattato onītapāṇiṃ, apanītahatthanti vuttaṃ hoti. ‘‘Onittapattapāṇi’’ntipi pāṭho, tassattho, onittaṃ nānābhūtaṃ pattaṃ pāṇito assāti onittapattapāṇī. Taṃ onittapattapāṇiṃ, hatthe ca pattañca dhovitvā ekamante pattaṃ nikkhipitvā nisinnanti attho. Ekamantaṃ nisīdīti bhagavantaṃ evaṃbhūtaṃ ñatvā ekasmiṃ okāse nisīdīti attho. Puññañcāti yaṃ imasmiṃ dāne puññaṃ, āyatiṃ vipākakkhandhāti attho. Puññamahīti vipākakkhandhānaṃyeva parivāro. Taṃ dāyakānaṃ sukhāya hotūti taṃ imesaṃ licchavīnaṃ sukhatthāya hotu. Idaṃ kira so ahaṃ pabbajito nāma, pabbajitena ca na yuttaṃ attano dānaṃ niyyātetunti tesaṃ niyyātento evamāha. Atha bhagavā yasmā licchavīhi saccakassa dinnaṃ, na bhagavato. Saccakena pana bhagavato dinnaṃ, tasmā tamatthaṃ dīpento yaṃ kho, aggivessanātiādimāha. Iti bhagavā nigaṇṭhassa matena vināyeva attano dinnaṃ dakkhiṇaṃ nigaṇṭhassa niyyātesi, sā cassa anāgate vāsanā bhavissatīti.

363. 'Whatever you deem suitable for him'—it is said that those Licchavis regularly brought five hundred pots of cooked food as a constant meal for him. Referring to just that, he says: 'Tomorrow, whatever you think is suitable and allowable for that ascetic Gotama, bring that. For you are the attendants of the ascetic Gotama; you know what is allowable and unallowable, proper and improper.' 'They brought the food offering' means they brought forward the food that was to be brought. 'With choice food' means with the finest. 'With his own hand' means with his own hand. 'Having satisfied' means having satisfied well, having made him fully complete and replete, as much as he desired. 'Having invited him to decline' means having caused him to refuse well, making him decline with a hand signal, saying 'enough, enough.' 'Having eaten' means having finished eating. 'With his hand withdrawn from the bowl' means with his hand withdrawn from the bowl; it is meant 'with his hand removed from the bowl'. 'Onittapattapāṇi' is also a reading; its meaning is 'one from whose hand the bowl has become separate'. 'Taṃ onittapattapāṇiṃ' means 'him from whose hand the bowl has become separate', that is, 'him who, having washed his hands and the bowl, and having placed the bowl aside, was seated'. 'He sat down to one side' means that, knowing the Blessed One to be in such a state, he sat down in one place. 'And merit' means whatever merit is in this gift, which in the future is the aggregates of resultants. 'The great merit' means the retinue of the very aggregates of resultants. 'May that be for the happiness of the donors' means may that merit be for the happiness of these Licchavis. It is said that he, thinking, 'I am one who has gone forth, and it is not proper for one who has gone forth to dedicate one's own gift,' said this while dedicating it to them. Then the Blessed One, since what was given by the Licchavis was to Saccaka, not to the Blessed One, but what was given by Saccaka was to the Blessed One, clarifying that matter, said, 'Now, Aggivessana,' and so on. Thus the Blessed One, without the Nigaṇṭha's intention, dedicated the offering given to himself to the Nigaṇṭha, and that will become a conditioning influence for him in the future.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

Cūḷasaccakasuttavaṇṇanā niṭṭhitā.

The commentary on the Cūḷasaccaka Sutta is concluded.

6. Mahāsaccakasuttavaṇṇanā

6. The Commentary on the Mahāsaccaka Sutta

364. Evaṃ [Pg.185] me sutanti mahāsaccakasuttaṃ. Tattha ekaṃ samayanti ca tena kho pana samayenāti ca pubbaṇhasamayanti ca tīhi padehi ekova samayo vutto. Bhikkhūnañhi vattapaṭipattiṃ katvā mukhaṃ dhovitvā pattacīvaramādāya cetiyaṃ vanditvā kataraṃ gāmaṃ pavisissāmāti vitakkamāḷake ṭhitakālo nāma hoti. Bhagavā evarūpe samaye rattadupaṭṭaṃ nivāsetvā kāyabandhanaṃ bandhitvā paṃsukūlacīvaraṃ ekaṃsaṃ pārupitvā gandhakuṭito nikkhamma bhikkhusaṅghaparivuto gandhakuṭipamukhe aṭṭhāsi. Taṃ sandhāya, – ‘‘ekaṃ samayanti ca tena kho pana samayenāti ca pubbaṇhasamaya’’nti ca vuttaṃ. Pavisitukāmoti piṇḍāya pavisissāmīti evaṃ katasanniṭṭhāno. Tenupasaṅkamīti kasmā upasaṅkamīti? Vādāropanajjhāsayena. Evaṃ kirassa ahosi – ‘‘pubbepāhaṃ apaṇḍitatāya sakalaṃ vesāliparisaṃ gahetvā samaṇassa gotamassa santikaṃ gantvā parisamajjhe maṅku jāto. Idāni tathā akatvā ekakova gantvā vādaṃ āropessāmi. Yadi samaṇaṃ gotamaṃ parājetuṃ sakkhissāmi, attano laddhiṃ dīpetvā jayaṃ karissāmi. Yadi samaṇassa gotamassa jayo bhavissati, andhakāre naccaṃ viya na koci jānissatī’’ti niddāpañhaṃ nāma gahetvā iminā vādajjhāsayena upasaṅkami.

364. Thus have I heard—the Mahāsaccaka Sutta. Herein, 'at one time,' 'at that time,' and 'in the morning' are three terms referring to a single occasion. For the monks, having performed their customary duties, washed their faces, taken their bowls and robes, paid homage to the shrine, and stood in the deliberation hall, considering, 'Which village shall we enter?'—this is called the time of deliberation. The Blessed One, at such a time, having put on his red, double-layered lower robe, fastened his belt, draped his rag-robe over one shoulder, and emerged from the Perfumed Chamber, stood surrounded by the Sangha of monks in front of the Perfumed Chamber. With reference to this, it is said: 'at one time,' 'at that time,' and 'in the morning.' 'Wishing to enter' means having made the resolution, 'I shall enter for alms.' 'He approached'—why did he approach? With the intention of instigating a debate. For it is said that he thought thus: 'Previously, due to my lack of wisdom, I took the entire assembly of Vesālī and went to the presence of the ascetic Gotama, only to become confused in the midst of the assembly. Now, without doing so, I will go alone and instigate a debate. If I can defeat the ascetic Gotama, I will proclaim my own doctrine and achieve victory. If the ascetic Gotama wins, it will be like dancing in the dark—no one will know.' Taking what is called the 'Nandā question,' he approached with this intention for debate.

Anukampaṃ upādāyāti saccakassa nigaṇṭhaputtassa anukampaṃ paṭicca. Therassa kirassa evaṃ ahosi – ‘‘bhagavati muhuttaṃ nisinne buddhadassanaṃ dhammassavanañca labhissati. Tadassa dīgharattaṃ hitāya sukhāya saṃvattissatī’’ti. Tasmā bhagavantaṃ yācitvā paṃsukūlacīvaraṃ catugguṇaṃ paññapetvā nisīdatu bhagavāti āha. ‘‘Kāraṇaṃ ānando vadatī’’ti sallakkhetvā nisīdi bhagavā paññatte āsane. Bhagavantaṃ etadavocāti yaṃ pana pañhaṃ ovaṭṭikasāraṃ katvā ādāya āgato taṃ ṭhapetvā passena tāva pariharanto etaṃ santi, bho gotamātiādivacanaṃ avoca.

“Out of compassion” means on account of compassion for Saccaka, the Nigaṇṭha’s son. It seems the Elder thought thus: “If the Blessed One sits for a moment, he will obtain a sight of the Buddha and a hearing of the Dhamma. That will lead to his welfare and happiness for a long time.” Therefore, having requested the Blessed One, he spread out a fourfold rag-robe and said, “May the Blessed One be seated.” Perceiving, “Ānanda speaks for a reason,” the Blessed One sat down on the prepared seat. “He said this to the Blessed One” means that, having set aside the core question he had brought with him, he first skirted around the issue, speaking these words, “Good Gotama, there are some,” and so forth.

365. Phusanti hi te, bho gotamāti te samaṇabrāhmaṇā sarīre uppannaṃ sārīrikaṃ dukkhaṃ vedanaṃ phusanti labhanti, anubhavantīti attho. Ūrukkhambhoti khambhakataūrubhāvo, ūruthaddhatāti attho. Vimhayatthavasena panettha bhavissatīti anāgatavacanaṃ kataṃ. Kāyanvayaṃ hotīti kāyānugataṃ [Pg.186] hoti kāyassa vasavatti. Kāyabhāvanāti pana vipassanā vuccati, tāya cittavikkhepaṃ pāpuṇanto nāma natthi, iti nigaṇṭho asantaṃ abhūtaṃ yaṃ natthi, tadevāha. Cittabhāvanātipi samatho vuccati, samādhiyuttassa ca puggalassa ūrukkhambhādayo nāma natthi, iti nigaṇṭho idaṃ abhūtameva āha. Aṭṭhakathāyaṃ pana vuttaṃ – ‘‘yatheva ‘bhūtapubbanti vatvā ūrukkhambhopi nāma bhavissatī’tiādīni vadato anāgatarūpaṃ na sameti, tathā atthopi na sameti, asantaṃ abhūtaṃ yaṃ natthi, taṃ kathetī’’ti.

365. “They experience, good Gotama” means those ascetics and brahmins experience, obtain, and undergo painful bodily feeling that has arisen in the body; this is the meaning. “Stiffness of the thighs” means the state of having thighs made stiff like posts, that is, stiffness of the thighs; this is the meaning. Here, the future tense “bhavissati” is used to express astonishment. “It is dependent on the body” means it follows the body, it is under the sway of the body. “Development of the body,” however, is said to be insight; through that, there is no one who reaches mental distraction. Thus the Nigaṇṭha speaks of what is non-existent, unreal, what is not. “Development of the mind,” too, is said to be serenity; and for a person endowed with concentration, there are no such things as stiffness of the thighs and so on. Thus the Nigaṇṭha spoke this unreal thing. But in the commentary it is said: “Just as for one who, having said, ‘It has happened before,’ then says, ‘There will be such a thing as stiffness of the thighs,’ and so on, the future form does not fit, so too the meaning does not fit. He speaks of what is non-existent, unreal, what is not.”

No kāyabhāvananti pañcātapatappanādiṃ attakilamathānuyogaṃ sandhāyāha. Ayañhi tesaṃ kāyabhāvanā nāma. Kiṃ pana so disvā evamāha? So kira divādivassa vihāraṃ āgacchati, tasmiṃ kho pana samaye bhikkhū pattacīvaraṃ paṭisāmetvā attano attano rattiṭṭhānadivāṭṭhānesu paṭisallānaṃ upagacchanti. So te paṭisallīne disvā cittabhāvanāmattaṃ ete anuyuñjanti, kāyabhāvanā panetesaṃ natthīti maññamāno evamāha.

“Not the development of the body” refers to the practice of self-mortification, such as the five-fire austerity. For this is what they call “development of the body.” But what did he see that made him speak thus? It is said that he would come to the monastery during the day, and at that time the monks, having put away their bowls and robes, would enter into seclusion in their respective places for the night and day. Seeing them in seclusion, he thought, “These monks only pursue the development of the mind; they have no development of the body,” and thus he spoke.

366. Atha naṃ bhagavā anuyuñjanto kinti pana te, aggivessana, kāyabhāvanā sutāti āha. So taṃ vitthārento seyyathidaṃ, nando vacchotiādimāha. Tattha nandoti tassa nāmaṃ. Vacchoti gottaṃ. Kisoti nāmaṃ. Saṃkiccoti gottaṃ. Makkhaligosālo heṭṭhā āgatova. Eteti ete tayo janā, te kira kiliṭṭhatapānaṃ matthakapattā ahesuṃ. Uḷārāni uḷārānīti paṇītāni paṇītāni. Gāhenti nāmāti balaṃ gaṇhāpenti nāma. Brūhentīti vaḍḍhenti. Medentīti jātamedaṃ karonti. Purimaṃ pahāyāti purimaṃ dukkarakāraṃ pahāya. Pacchā upacinantīti pacchā uḷārakhādanīyādīhi santappenti, vaḍḍhenti. Ācayāpacayo hotīti vaḍḍhi ca avaḍḍhi ca hoti, iti imassa kāyassa kālena vaḍḍhi, kālena parihānīti vaḍḍhiparihānimattameva paññāyati, kāyabhāvanā pana na paññāyatīti dīpetvā cittabhāvanaṃ pucchanto, ‘‘kinti pana te, aggivessana, cittabhāvanā sutā’’ti āha. Na sampāyāsīti sampādetvā kathetuṃ nāsakkhi, yathā taṃ bālaputhujjano.

366. Then the Blessed One, questioning him, said: “But how, Aggivessana, have you heard the development of the body to be?” He, explaining it in detail, said: “For example, Nanda Vaccha,” and so on. Therein, “Nanda” is his name. “Vaccha” is his clan. “Kisa” is his name. “Saṅkicca” is his clan. Makkhali Gosāla has already been mentioned below. “These” refers to these three people; they were, it seems, the foremost among those with corrupt ascetic practices. “Superior, superior” means excellent, excellent. “They make strong” means they cause strength to be gained. “They nourish” means they increase. “They fatten” means they produce fat. “Having abandoned the former” means having abandoned the former difficult practice. “Later they build up” means later they satisfy themselves with superior foods and so on, and they increase. “There is accumulation and decline” means there is growth and decline; thus, for this body, at times there is growth, at times there is decline—only this measure of growth and decline is apparent, but the development of the body is not apparent. Having explained this, he asked about the development of the mind, saying, “But how, Aggivessana, have you heard the development of the mind to be?” “He did not manage” means he was unable to formulate a reply and speak, just like a foolish ordinary person.

367. Kuto [Pg.187] pana tvanti yo tvaṃ evaṃ oḷārikaṃ dubbalaṃ kāyabhāvanaṃ na jānāsi? So tvaṃ kuto saṇhaṃ sukhumaṃ cittabhāvanaṃ jānissasīti. Imasmiṃ pana ṭhāne codanālayatthero, ‘‘abuddhavacanaṃ nāmetaṃ pada’’nti bījaniṃ ṭhapetvā pakkamituṃ ārabhi. Atha naṃ mahāsīvatthero āha – ‘‘dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampī’’ti (saṃ. ni. 2.62). Taṃ sutvā sallakkhesi – ‘‘oḷārikaṃ kāyaṃ pariggaṇhantassa uppannavipassanā oḷārikāti vattuṃ vaṭṭatī’’ti.

367. “How then could you?” means: You who do not even know such a gross and weak development of the body, how will you know the subtle and refined development of the mind? At this point, the Elder Codanālayatthera, saying, “This phrase is not the word of the Buddha,” set down his fan and began to depart. Then the Elder Mahāsīva said to him: “Monks, there is seen of this body made of the four great elements its accumulation and decay, its taking up and laying down” (SN 22.90). Hearing that, he understood: “For one who comprehends the gross body, it is fitting to say that the insight that has arisen is gross.”

368. Sukhasārāgīti sukhasārāgena samannāgato. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanāti na anantarāva uppajjati, sukhadukkhānañhi anantarapaccayatā paṭṭhāne (paṭṭhā. 1.2.45-46) paṭisiddhā. Yasmā pana sukhe aniruddhe dukkhaṃ nuppajjati, tasmā idha evaṃ vuttaṃ. Pariyādāya tiṭṭhatīti khepetvā gaṇhitvā tiṭṭhati. Ubhatopakkhanti sukhaṃ ekaṃ pakkhaṃ dukkhaṃ ekaṃ pakkhanti evaṃ ubhatopakkhaṃ hutvā.

368. “One with passion for pleasure” means one endowed with passion associated with pleasure. “From the cessation of pleasant feeling, painful feeling arises” means it does not arise immediately after, for the immediate conditionality of pleasure and pain is rejected in the Paṭṭhāna. However, since painful feeling does not arise while pleasant feeling has not ceased, it is therefore stated thus here. “It pervades and remains” means having exhausted it and taken control, it remains. “Both sides” means having become two-sided, thus: pleasure is one side, pain is one side.

369. Uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati, bhāvitattā kāyassa. Uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati, bhāvitattā cittassāti ettha kāyabhāvanā vipassanā, cittabhāvanā samādhi. Vipassanā ca sukhassa paccanīkā, dukkhassa āsannā. Samādhi dukkhassa paccanīko, sukhassa āsanno. Kathaṃ? Vipassanaṃ paṭṭhapetvā nisinnassa hi addhāne gacchante gacchante tattha tattha aggiuṭṭhānaṃ viya hoti, kacchehi sedā muccanti, matthakato usumavaṭṭiuṭṭhānaṃ viya hotīti cittaṃ haññati vihaññati vipphandati. Evaṃ tāva vipassanā sukhassa paccanīkā, dukkhassa āsannā. Uppanne pana kāyike vā cetasike vā dukkhe taṃ dukkhaṃ vikkhambhetvā samāpattiṃ samāpannassa samāpattikkhaṇe dukkhaṃ dūrāpagataṃ hoti, anappakaṃ sukhaṃ okkamati. Evaṃ samādhi dukkhassa paccanīko, sukhassa āsanno. Yathā vipassanā sukhassa paccanīkā, dukkhassa āsannā, na tathā samādhi. Yathā samādhi dukkhassa paccanīko, sukhassa āsanno, na ca tathā vipassanāti. Tena vuttaṃ – ‘‘uppannāpi sukhā vedanā cittaṃ na pariyādāya [Pg.188] tiṭṭhati, bhāvitattā kāyassa. Uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati, bhāvitattā cittassā’’ti.

369. Even when a pleasant feeling arises, it does not persist, overwhelming the mind, because the body is developed. Even when a painful feeling arises, it does not persist, overwhelming the mind, because the mind is developed. Herein, 'development of the body' is insight, and 'development of the mind' is concentration. And insight is inimical to pleasure and proximate to pain. Concentration is inimical to pain and proximate to pleasure. How so? For one who is seated having established insight, as time goes on, it is as if a fire arises in various parts of the body; sweat is released from the armpits, and it is as if a swirl of heat rises from the head. Thus the mind is afflicted, greatly afflicted, and agitated. In this way, insight is inimical to pleasure and proximate to pain. But when a bodily or mental pain has arisen, for one who has entered an attainment, having suppressed that pain, at the moment of attainment the pain is far removed, and no small pleasure is entered into. In this way, concentration is inimical to pain and proximate to pleasure. As insight is inimical to pleasure and proximate to pain, concentration is not so. As concentration is inimical to pain and proximate to pleasure, insight is not so. Therefore it was said: 'Even when a pleasant feeling arises, it does not persist, overwhelming the mind, because the body is developed. Even when a painful feeling arises, it does not persist, overwhelming the mind, because the mind is developed.'

370. Āsajja upanīyāti guṇe ghaṭṭetvā ceva upanetvā ca. Taṃ vata meti taṃ vata mama cittaṃ.

370. 'Having provoked and brought near' means having provoked the qualities and also having brought them near. 'That indeed is mine' means that indeed is my mind.

371. Kiñhi no siyā, aggivessanāti, aggivessana, kiṃ na bhavissati, bhavissateva, mā evaṃ saññī hohi, uppajjiyeva me sukhāpi dukkhāpi vedanā, uppannāya panassā ahaṃ cittaṃ pariyādāya ṭhātuṃ na demi. Idānissa tamatthaṃ pakāsetuṃ upari pasādāvahaṃ dhammadesanaṃ desetukāmo mūlato paṭṭhāya mahābhinikkhamanaṃ ārabhi. Tattha idha me, aggivessana, pubbeva sambodhā…pe… tattheva nisīdiṃ, alamidaṃ padhānāyāti idaṃ sabbaṃ heṭṭhā pāsarāsisutte vuttanayeneva veditabbaṃ. Ayaṃ pana viseso, tattha bodhipallaṅke nisajjā, idha dukkarakārikā.

371. Why indeed would it not be so, Aggivessana? What will not be? It will surely be. Do not be of such a perception. Pleasant and painful feelings surely arise in me, but when they have arisen, I do not allow them to persist, overwhelming the mind. Now, wishing to make that meaning clear to him and to deliver a Dhamma discourse that inspires further confidence, he began from the very beginning with the Great Renunciation. Therein: 'Here, Aggivessana, before my enlightenment... I sat down right there, thinking, "This is sufficient for striving."' All this should be understood in the same way as stated in the Pāsarāsi Sutta below. This, however, is the difference: there, the sitting on the seat of enlightenment is spoken of; here, it is spoken of with reference to the practice of austerities.

374. Allakaṭṭhanti allaṃ udumbarakaṭṭhaṃ. Sasnehanti sakhīraṃ. Kāmehīti vatthukāmehi. Avūpakaṭṭhāti anapagatā. Kāmacchandotiādīsu kilesakāmova chandakaraṇavasena chando. Sinehakaraṇavasena sneho. Mucchākaraṇavasena mucchā. Pipāsākaraṇavasena pipāsā. Anudahanavasena pariḷāhoti veditabbo. Opakkamikāti upakkamanibbattā. Ñāṇāya dassanāya anuttarāya sambodhāyāti sabbaṃ lokuttaramaggavevacanameva.

374. 'Wet wood' means a wet fig log. 'With sap' means with latex. 'From sensual pleasures' means from the objects of sensual pleasure. 'Not withdrawn' means not departed. In 'sensual desire' and so on, it is defilement-sensuality itself that is 'desire' by way of creating desire; 'affection' by way of creating affection; 'infatuation' by way of creating infatuation; 'thirst' by way of creating thirst; and it should be understood as 'burning' by way of consuming. 'Arisen from striving' means produced by exertion. 'For knowledge, for vision, for unsurpassed perfect enlightenment'—all this is simply a synonym for the supramundane path.

Idaṃ panettha opammasaṃsandanaṃ – allaṃ sakhīraṃ udumbarakaṭṭhaṃ viya hi kilesakāmena vatthukāmato anissaṭapuggalā. Udake pakkhittabhāvo viya kilesakāmena tintatā; manthanenāpi aggino anabhinibbattanaṃ viya kilesakāmena vatthukāmato anissaṭānaṃ opakkamikāhi vedanāhi lokuttaramaggassa anadhigamo. Amanthanenāpi aggino anabhinibbattanaṃ viya tesaṃ puggalānaṃ vināpi opakkamikāhi vedanāhi lokuttaramaggassa anadhigamo. Dutiyaupamāpi imināva nayena veditabbā. Ayaṃ pana viseso, purimā saputtabhariyapabbajjāya upamā; pacchimā brāhmaṇadhammikapabbajjāya.

Herein, this is the application of the simile: Indeed, like a wet, sappy fig log are persons not freed from sensual objects by sensual defilements. Their being soaked by sensual defilements is like the state of being placed in water. Just as fire is not produced even by rubbing, so too should be understood the non-attainment of the supramundane path through feelings arisen from striving for those not freed from sensual objects by sensual defilements. And just as fire is not produced even without rubbing, so too should be understood the non-attainment of the supramundane path for those persons even without feelings arisen from striving. The second simile should also be understood in this same way. This, however, is the difference: the former is a simile for the renunciation of one with a son and wife; the latter, for the righteous renunciation of a brahmin.

376. Tatiyaupamāya [Pg.189] koḷāpanti chinnasinehaṃ nirāpaṃ. Thale nikkhittanti pabbatathale vā bhūmithale vā nikkhittaṃ. Etthāpi idaṃ opammasaṃsandanaṃ – sukkhakoḷāpakaṭṭhaṃ viya hi kilesakāmena vatthukāmato nissaṭapuggalā, ārakā udakā thale nikkhittabhāvo viya kilesakāmena atintatā. Manthanenāpi aggino abhinibbattanaṃ viya kilesakāmena vatthukāmato nissaṭānaṃ abbhokāsikanesajjikādivasena opakkamikāhipi vedanāhi lokuttaramaggassa adhigamo. Aññassa rukkhassa sukkhasākhāya saddhiṃ ghaṃsanamatteneva aggino abhinibbattanaṃ viya vināpi opakkamikāhi vedanāhi sukhāyeva paṭipadāya lokuttaramaggassa adhigamoti. Ayaṃ upamā bhagavatā attano atthāya āhaṭā.

376. In the third simile, 'koḷāpa' means having its sap cut off, devoid of moisture. 'Placed on high ground' means placed either on the high ground of a mountain or on the high ground of the earth. Herein also is the application of the simile: persons freed from sensual objects and sensual defilements are like dry koḷāpa wood. Their not being wetted by sensual defilements is like the state of being placed on high ground, far from water. And just as fire is produced by rubbing, so too is the attainment of the supramundane path for those freed from sensual objects and sensual defilements, even through feelings produced by exertion, such as by means of the open-air dweller's and sitter's ascetic practices. And just as fire is produced simply by rubbing together with the dry branch of another tree, so too is the attainment of the supramundane path by the pleasant practice alone, even without feelings produced by exertion. This simile was adduced by the Blessed One for his own sake.

377. Idāni attano dukkarakārikaṃ dassento, tassa mayhantiādimāha. Kiṃ pana bhagavā dukkaraṃ akatvā buddho bhavituṃ na samatthoti? Katvāpi akatvāpi samatthova. Atha kasmā akāsīti? Sadevakassa lokassa attano parakkamaṃ dassessāmi. So ca maṃ vīriyanimmathanaguṇo hāsessatīti. Pāsāde nisinnoyeva hi paveṇiāgataṃ rajjaṃ labhitvāpi khattiyo na tathāpamudito hoti, yathā balakāyaṃ gahetvā saṅgāme dve tayo sampahāre datvā amittamathanaṃ katvā pattarajjo. Evaṃ pattarajjassa hi rajjasiriṃ anubhavantassa parisaṃ oloketvā attano parakkamaṃ anussaritvā, ‘‘asukaṭṭhāne asukakammaṃ katvā asukañca asukañca amittaṃ evaṃ vijjhitvā evaṃ paharitvā imaṃ rajjasiriṃ pattosmī’’ti cintayato balavasomanassaṃ uppajjati. Evamevaṃ bhagavāpi sadevakassa lokassa parakkamaṃ dassessāmi, so hi maṃ parakkamo ativiya hāsessati, somanassaṃ uppādessatīti dukkaramakāsi.

377. Now, wishing to show his own practice of austerities, he spoke the words beginning with 'tassa mayhaṃ'. What, was the Blessed One not able to become a Buddha without practicing austerities? Whether having practiced them or not having practiced them, he was indeed able. Then why did he practice them? Thinking, 'I will show my own exertion to the world with its devas. And that quality born of the attrition of energy will delight me.' For a khattiya, even having obtained a kingdom that has come down through lineage while just sitting in his palace, is not so delighted as one who has attained the kingdom after gathering his forces, giving two or three blows in battle, and crushing the enemy. For one who has thus attained the kingdom, while experiencing the glory of kingship, looking upon his assembly and recollecting his own exertion, thinking, 'In such-and-such a place, having done such-and-such a deed, and having thus pierced and thus struck such-and-such an enemy, I have attained this royal glory,' a powerful mental joy arises. In just this way, the Blessed One also undertook the austerities, thinking, 'I will show my exertion to the world with its devas. Indeed, that exertion will delight me exceedingly and will cause mental joy to arise.'

Apica pacchimaṃ janataṃ anukampamānopi akāsiyeva, pacchimā hi janatā sammāsambuddho kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramiyo pūretvāpi padhānaṃ padahitvāva sabbaññutaññāṇaṃ patto, kimaṅgaṃ pana mayanti padhānavīriyaṃ kattabbaṃ maññissati; evaṃ sante khippameva jātijarāmaraṇassa antaṃ karissatīti pacchimaṃ janataṃ anukampamāno akāsiyeva.

Furthermore, he did so out of compassion for future generations. For future generations will think: 'The Perfectly Enlightened One, even after fulfilling the perfections for four incalculable and one hundred thousand more aeons, attained omniscient knowledge only after having exerted himself in the striving. What then is to be said of us?' Thus they will consider that the energy of striving must be undertaken. This being so, they will quickly make an end of birth, aging, and death. It was thus, out of compassion for future generations, that he indeed did so.

Dantebhidantamādhāyāti heṭṭhādante uparidantaṃ ṭhapetvā. Cetasā cittanti kusalacittena akusalacittaṃ. Abhiniggaṇheyyanti niggaṇheyyaṃ. Abhinippīḷeyyanti [Pg.190] nippīḷeyyaṃ. Abhisantāpeyyanti tāpetvā vīriyanimmathanaṃ kareyyaṃ. Sāraddhoti sadaratho. Padhānābhitunnassāti padhānena abhitunnassa, viddhassa satoti attho.

'Dantebhidantamādhāya' means having placed the upper teeth on the lower teeth. 'Cetasā cittaṃ' means with a wholesome mind, an unwholesome mind. 'Abhiniggaṇheyyaṃ' means I would restrain. 'Abhinippīḷeyyaṃ' means I would crush. 'Abhisantāpeyyaṃ' means having tormented, I would perform the attrition of energy. 'Sāraddho' means with agitation. 'Padhānābhitunnassa' means of one pierced by striving, of one struck; this is the meaning.

378. Appāṇakanti nirassāsakaṃ. Kammāragaggariyāti kammārassa gaggaranāḷiyā. Sīsavedanā hontīti kutoci nikkhamituṃ alabhamānehi vātehi samuṭṭhāpitā balavatiyo sīsavedanā honti. Sīsaveṭhaṃ dadeyyāti sīsaveṭhanaṃ dadeyya. Devatāti bodhisattassa caṅkamanakoṭiyaṃ paṇṇasālapariveṇasāmantā ca adhivatthā devatā.

378. 'Appāṇakaṃ' means without in-breath and out-breath. 'Kammāragaggariyā' means like a blacksmith's bellows-pipe. 'Sīsavedanā honti' means severe headaches arise, caused by winds that are unable to exit from anywhere. 'Sīsaveṭhaṃ dadeyya' means one should give a head-binding. 'Devatā' refers to the deities dwelling at the end of the Bodhisatta's walking path and all around the precincts of the leaf-hut.

Tadā kira bodhisattassa adhimatte kāyadāhe uppanne mucchā udapādi. So caṅkameva nisinno hutvā papati. Taṃ disvā devatā evamāhaṃsu – ‘‘vihārotveva so arahato’’ti, ‘‘arahanto nāma evarūpā honti matakasadisā’’ti laddhiyā vadanti. Tattha yā devatā ‘‘kālaṅkato’’ti āhaṃsu, tā gantvā suddhodanamahārājassa ārocesuṃ – ‘‘tumhākaṃ putto kālaṅkato’’ti. Mama putto buddho hutvā kālaṅkato, no ahutvāti? Buddho bhavituṃ nāsakkhi, padhānabhūmiyaṃyeva patitvā kālaṅkatoti. Nāhaṃ saddahāmi, mama puttassa bodhiṃ apatvā kālaṅkiriyā nāma natthīti.

At that time, it is said, when an excessive burning in the body arose for the Bodhisatta, he fainted. He collapsed while sitting on the walking path. Seeing this, some deities said: 'This is indeed the state of an Arahant.' They spoke from the view that 'Arahants are of such a nature, resembling the dead.' Among them, those deities who said, 'He is dead,' went and informed King Suddhodana: 'Your son is dead.' The king asked: 'Did my son die after becoming a Buddha, or not having become one?' They replied: 'He was not able to become a Buddha; he fell on the very ground of striving and died.' The king said: 'I do not believe it. For my son, there is no such thing as dying without having attained enlightenment.'

Aparabhāge sammāsambuddhassa dhammacakkaṃ pavattetvā anupubbena rājagahaṃ gantvā kapilavatthuṃ anuppattassa suddhodanamahārājā pattaṃ gahetvā pāsādaṃ āropetvā yāgukhajjakaṃ datvā antarābhattasamaye etamatthaṃ ārocesi – tumhākaṃ bhagavā padhānakaraṇakāle devatā āgantvā, ‘‘putto te, mahārāja, kālaṅkato’’ti āhaṃsūti. Kiṃ saddahasi mahārājāti? Na bhagavā saddahinti. Idāni, mahārāja, supinappaṭiggahaṇato paṭṭhāya acchariyāni passanto kiṃ saddahissasi? Ahampi buddho jāto, tvampi buddhapitā jāto, pubbe pana mayhaṃ aparipakke ñāṇe bodhicariyaṃ carantassa dhammapālakumārakālepi sippaṃ uggahetuṃ gatassa, ‘‘tumhākaṃ putto dhammapālakumāro kālaṅkato, idamassa aṭṭhī’’ti eḷakaṭṭhiṃ āharitvā dassesuṃ, tadāpi tumhe, ‘‘mama puttassa antarāmaraṇaṃ nāma natthi, nāhaṃ saddahāmī’’ti avocuttha, mahārājāti imissā aṭṭhuppattiyā bhagavā mahādhammapālajātakaṃ kathesi.

Later, after the Perfectly Self-Enlightened One had set in motion the Wheel of Dhamma, and having gradually gone to Rājagaha and then arrived at Kapilavatthu, King Suddhodana took the bowl, led him up to the palace, and offered him rice-gruel and solid food. During the mealtime, he related this matter: 'Blessed One, at the time of your striving, deities came and said, "Your son, Great King, has passed away."' The Buddha asked: 'Did you believe it, Great King?' The king replied: 'No, Blessed One, I did not believe it.' The Buddha said: 'Now, Great King, having seen wonders ever since the interpretation of the dream, how could you believe it? I too have become a Buddha, and you have become the Buddha's father. But in the past, when my knowledge was not yet mature and I was practicing for enlightenment, even when I was Prince Dhammapāla and had gone to learn a craft, they brought a goat’s bone and showed it, saying, "Your son, Prince Dhammapāla, has passed away; these are his bones." Even then, you said, "There is no such thing as my son dying an untimely death; I do not believe it," Great King.' Because of this backstory, the Blessed One recounted the Mahādhammapāla Jātaka.

379. Mā [Pg.191] kho tvaṃ mārisāti sampiyāyamānā āhaṃsu. Devatānaṃ kirāyaṃ piyamanāpavohāro, yadidaṃ mārisāti. Ajajjitanti abhojanaṃ. Halanti vadāmīti alanti vadāmi, alaṃ iminā evaṃ mā karittha, yāpessāmahanti evaṃ paṭisedhemīti attho.

379. 'Mā kho tvaṃ mārisa' means the affectionate devas said this to me. For this word 'mārisa' is indeed an endearing and pleasing mode of address among the devas. 'Ajajjitaṃ' means non-eating. 'Halaṃ I say' means I say 'alaṃ' (enough). The meaning is that I refuse in this manner: 'Enough of this! Do not do it. I will not sustain myself thus.' This is the meaning.

380-1. Maṅguracchavīti maṅguramacchacchavi. Etāva paramanti tāsampi vedanānametaṃyeva paramaṃ, uttamaṃ pamāṇaṃ. Pitu sakkassa kammante…pe… paṭhamaṃ jhānaṃ upasampajja viharitāti rañño kira vappamaṅgaladivaso nāma hoti, tadā anekappakāraṃ khādanīyaṃ bhojanīyaṃ paṭiyādenti. Nagaravīthiyo sodhāpetvā puṇṇaghaṭe ṭhapāpetvā dhajapaṭākādayo ussāpetvā sakalanagaraṃ devavimānaṃ viya alaṅkaronti. Sabbe dāsakammakarādayo ahatavatthanivatthā gandhamālādipaṭimaṇḍitā rājakule sannipatanti. Rañño kammante naṅgalasatasahassaṃ yojīyati. Tasmiṃ pana divase ekena ūnaṃ aṭṭhasataṃ yojenti. Sabbanaṅgalāni saddhiṃ balibaddarasmiyottehi jāṇussoṇissa ratho viya rajataparikkhittāni honti. Rañño ālambananaṅgalaṃ rattasuvaṇṇaparikkhittaṃ hoti. Balibaddānaṃ siṅgānipi rasmipatodāpi suvaṇṇaparikkhittā honti. Rājā mahāparivārena nikkhamanto puttaṃ gahetvā agamāsi.

'Maṅguracchavī' means having the skin of a maṅgura fish. 'Etāva paramaṃ' means that even for these feelings, this is the ultimate, the supreme measure. 'Pitu sakkassa kammante…pe… paṭhamaṃ jhānaṃ upasampajja viharitā' refers to this: It is said that for the king, there was a day called the Plowing Festival. At that time, they prepare many kinds of hard and soft foods. Having had the city streets cleaned, having had full water pots placed, and having had banners, flags, and so on raised, they adorn the entire city like a celestial mansion. All the servants, workers, and others, wearing new unwashed clothes and adorned with perfumes, garlands, and so on, assemble at the royal palace. At the king's plowing site, one hundred thousand plows are yoked. On that day, however, they yoke eight hundred minus one. All the plows, together with the oxen, reins, and yokes, were covered with silver, like the chariot of Jāṇussoṇi. The king's ceremonial plow was covered with red gold. The horns of the oxen, as well as the reins and goads, were covered with gold. The king, going forth with a great retinue, took his son and went.

Kammantaṭṭhāne eko jamburukkho bahalapattapalāso sandacchāyo ahosi. Tassa heṭṭhā kumārassa sayanaṃ paññapetvā upari suvaṇṇatārakakhacitaṃ vitānaṃ bandhāpetvā sāṇipākārena parikkhipāpetvā ārakkhaṃ ṭhapetvā rājā sabbālaṅkāraṃ alaṅkaritvā amaccagaṇaparivuto naṅgalakaraṇaṭṭhānaṃ agamāsi. Tattha rājā suvaṇṇanaṅgalaṃ gaṇhāti. Amaccā ekenūnaaṭṭhasatarajatanaṅgalāni gahetvā ito cito ca kasanti. Rājā pana orato pāraṃ gacchati, pārato vā oraṃ gacchati. Etasmiṃ ṭhāne mahāsampatti hoti, bodhisattaṃ parivāretvā nisinnā dhātiyo rañño sampattiṃ passissāmāti antosāṇito bahi nikkhantā. Bodhisatto ito cito ca olokento kañci adisvā vegena uṭṭhāya pallaṅkaṃ ābhujitvā ānāpāne pariggahetvā paṭhamajjhānaṃ nibbattesi. Dhātiyo khajjabhojjantare vicaramānā thokaṃ cirāyiṃsu, sesarukkhānaṃ [Pg.192] chāyā nivattā, tassa pana rukkhassa parimaṇḍalā hutvā aṭṭhāsi. Dhātiyo ayyaputto ekakoti vegena sāṇiṃ ukkhipitvā anto pavisamānā bodhisattaṃ sayane pallaṅkena nisinnaṃ tañca pāṭihāriyaṃ disvā gantvā rañño ārocayiṃsu – ‘‘kumāro deva, evaṃ nisinno aññesaṃ rukkhānaṃ chāyā nivattā, jamburukkhassa parimaṇḍalā ṭhitā’’ti. Rājā vegenāgantvā pāṭihāriyaṃ disvā, ‘‘idaṃ te, tāta, dutiyaṃ vandana’’nti puttaṃ vandi. Idametaṃ sandhāya vuttaṃ – ‘‘pitu sakkassa kammante…pe… paṭhamajjhānaṃ upasampajja viharitā’’ti. Siyā nu kho eso maggo bodhāyāti bhaveyya nu kho etaṃ ānāpānassatipaṭhamajjhānaṃ bujjhanatthāya maggoti. Satānusāriviññāṇanti nayidaṃ bodhāya maggo bhavissati, ānāpānassatipaṭhamajjhānaṃ pana bhavissatīti evaṃ ekaṃ dve vāre uppannasatiyā anantaraṃ uppannaviññāṇaṃ satānusāriviññāṇaṃ nāma. Yaṃ taṃ sukhanti yaṃ taṃ ānāpānassatipaṭhamajjhānasukhaṃ.

At the plowing site, there was a rose-apple tree with thick leaves and dense shade. Beneath it, having prepared a bed for the prince, having had a canopy inlaid with golden stars fastened above, having had it enclosed with a cloth curtain, and having posted a guard, the king, having adorned himself with all ornaments and surrounded by his retinue of ministers, went to the plowing site. There, the king takes the golden plow. The ministers, having taken the eight hundred minus one silver plows, plow here and there. The king, however, goes from this bank to the other, and from the other bank to this one. At this site, there was great splendor. The nurses who were sitting surrounding the Bodhisatta, thinking, "We shall see the king's splendor," went out from inside the cloth curtain. The Bodhisatta, looking here and there and seeing no one, quickly arose, sat cross-legged, took hold of the in-and-out breaths, and produced the first jhāna. The nurses, wandering amidst the food and drink, delayed for a short while. The shade of the other trees receded, but the shade of that tree remained, having become circular. The nurses, thinking, "The young lord is alone," quickly lifted the curtain and, upon entering, saw the Bodhisatta seated cross-legged on the bed and witnessed that marvel. They went and reported to the king, saying: "O King, the prince is seated thus; the shade of the other trees has receded, but that of the rose-apple tree remains circular." The king, having come quickly and seen the marvel, said, "This, dear one, is my second homage to you," and paid homage to his son. It was in reference to this that it was said: "At his Sakyan father's work site... he entered and dwelled in the first jhāna." 'Could this be the path to awakening?' means: Could this first jhāna with mindfulness of breathing be the path for the purpose of awakening? 'Consciousness that follows mindfulness' means: the consciousness that arises immediately after the mindfulness that arose once or twice, thinking: "This will not be the path to awakening, but the first jhāna with mindfulness of breathing will be," is called 'consciousness that follows mindfulness'. 'That which is pleasure' means the pleasure of that first jhāna with mindfulness of breathing.

382. Paccupaṭṭhitā hontīti paṇṇasālapariveṇasammajjanādivattakaraṇena upaṭṭhitā honti. Bāhullikoti paccayabāhulliko. Āvatto bāhullāyāti rasagiddho hutvā paṇītapiṇḍapātādīnaṃ atthāya āvatto. Nibbijja pakkamiṃsūti ukkaṇṭhitvā dhammaniyāmeneva pakkantā bodhisattassa sambodhiṃ pattakāle kāyavivekassa okāsadānatthaṃ dhammatāya gatā. Gacchantā ca aññaṭṭhānaṃ agantvā bārāṇasimeva agamaṃsu. Bodhisatto tesu gatesu addhamāsaṃ kāyavivekaṃ labhitvā bodhimaṇḍe aparājitapallaṅke nisīditvā sabbaññutaññāṇaṃ paṭivijjhi.

382. 'Paccupaṭṭhitā honti' means they were present by performing duties such as sweeping the enclosure of the leaf-hut. 'Bāhulliko' means one who strives for an abundance of requisites. 'Āvatto bāhullāya' means, having become greedy for tastes, turning back for the sake of fine almsfood and the like. 'Nibbijja pakkamiṃsu' means, being dissatisfied, they departed simply by the law of Dhamma; they went by the nature of things in order to give the Bodhisatta an opportunity for bodily seclusion during the time of his practice for enlightenment. And while going, not going to another place, they went to Bārāṇasī itself. The Bodhisatta, after they had gone, having obtained bodily seclusion for half a month, sitting on the unconquered seat at the Bodhi-maṇḍa, penetrated the knowledge of omniscience.

383. Vivicceva kāmehītiādi bhayabherave vuttanayeneva veditabbaṃ.

383. 'Quite secluded from sensual pleasures,' and so on, should be understood in the same way as was stated in the Bhayabherava Sutta.

387. Abhijānāmi kho panāhanti ayaṃ pāṭiyekko anusandhi. Nigaṇṭho kira cintesi – ‘‘ahaṃ samaṇaṃ gotamaṃ ekaṃ pañhaṃ pucchiṃ. Samaṇo gotamo ‘aparāpi maṃ, aggivessana, aparāpi maṃ, aggivessanā’ti pariyosānaṃ adassento kathetiyeva. Kupito nu kho’’ti? Atha bhagavā, aggivessana, tathāgate anekasatāya parisāya dhammaṃ desente kupito [Pg.193] samaṇo gotamoti ekopi vattā natthi, paresaṃ bodhanatthāya paṭivijjhanatthāya eva tathāgato dhammaṃ desetīti dassento imaṃ dhammadesanaṃ ārabhi. Tattha ārabbhāti sandhāya. Yāvadevāti payojanavidhi paricchedaniyamanaṃ. Idaṃ vuttaṃ hoti – paresaṃ viññāpanameva tathāgatassa dhammadesanāya payojanaṃ, tasmā na ekasseva deseti, yattakā viññātāro atthi, sabbesaṃ desetīti. Tasmiṃyeva purimasminti iminā kiṃ dassetīti? Saccako kira cintesi – ‘‘samaṇo gotamo abhirūpo pāsādiko suphusitaṃ dantāvaraṇaṃ, jivhā mudukā, madhuraṃ vākkaraṇaṃ, parisaṃ rañjento maññe vicarati, anto panassa cittekaggatā natthī’’ti. Atha bhagavā, aggivessana, na tathāgato parisaṃ rañjento vicarati, cakkavāḷapariyantāyapi parisāya tathāgato dhammaṃ deseti, asallīno anupalitto ettakaṃ ekavihārī, suññataphalasamāpattiṃ anuyuttoti dassetuṃ evamāha.

387. 'I recall, however...'—this is a separate connection. The Nigaṇṭha, it is said, thought: 'I asked the ascetic Gotama a single question. The ascetic Gotama, without showing the conclusion, just keeps speaking, saying, "There is more to it, Aggivessana, there is more to it, Aggivessana." Could he be angry?' Then the Blessed One, to show that 'When the Tathāgata is teaching the Dhamma to an assembly of many hundreds, Aggivessana, there is not even one who says, "The ascetic Gotama is angry," for the Tathāgata teaches the Dhamma only for the sake of others' understanding and penetration,' began this Dhamma discourse. Therein, ārabhi (he began) means 'with reference to'. Yāvadeva (to the extent that) is a delimitation and determination of the purpose and method. This is what is said: Making others understand is the sole purpose of the Tathāgata's teaching of the Dhamma; therefore, he does not teach for just one person, but for all who are capable of understanding. By this phrase, 'in that very former instance,' what does he show? Saccaka, it is said, thought: 'The ascetic Gotama is handsome and inspiring, his lips are well-formed, his tongue is soft, his voice is sweet. I suppose he wanders about delighting the assembly, but inside him, there is no one-pointedness of mind.' Then the Blessed One said this to show: 'Aggivessana, the Tathāgata does not wander about delighting the assembly. The Tathāgata teaches the Dhamma even to an assembly that extends to the limits of the cosmos, unattached, unsullied, dwelling alone to this extent, devoted to the attainment of the fruit of emptiness.'

Ajjhattamevāti gocarajjhattameva. Sannisādemīti sannisīdāpemi, tathāgato hi yasmiṃ khaṇe parisā sādhukāraṃ deti, tasmiṃ khaṇe pubbābhogena paricchinditvā phalasamāpattiṃ samāpajjati, sādhukārasaddassa nigghose avicchinneyeva samāpattito vuṭṭhāya ṭhitaṭṭhānato paṭṭhāya dhammaṃ deseti, buddhānañhi bhavaṅgaparivāso lahuko hotīti assāsavāre passāsavāre samāpattiṃ samāpajjanti. Yena sudaṃ niccakappanti yena suññena phalasamādhinā niccakālaṃ viharāmi, tasmiṃ samādhinimitte cittaṃ saṇṭhapemi samādahāmīti dasseti.

'Internally only' means just the internal which is the domain. 'I settle' means 'I cause to settle down'. Indeed, the Tathāgata, at the moment the assembly gives its approval, at that very moment, having determined it with prior attention, enters the fruition attainment. While the sound of the approval is still uninterrupted, having arisen from the attainment, he teaches the Dhamma starting from the very place where he stood. Indeed, for Buddhas, the cycle of the life-continuum is swift; thus, they enter the attainment during the in-breath and during the out-breath. 'By which I constantly dwell' means 'by which fruition-concentration that is emptiness, I dwell constantly.' 'On that sign of concentration, I establish the mind, I compose it,' thus he shows.

Okappaniyametanti saddahaniyametaṃ. Evaṃ bhagavato ekaggacittataṃ sampaṭicchitvā idāni attano ovaṭṭikasāraṃ katvā ānītapañhaṃ pucchanto abhijānāti kho pana bhavaṃ gotamo divā supitāti āha. Yathā hi sunakho nāma asambhinnakhīrapakkapāyasaṃ sappinā yojetvā udarapūraṃ bhojitopi gūthaṃ disvā akhāditvā gantuṃ na sakkā, akhādamāno ghāyitvāpi gacchati, aghāyitvāva gatassa kirassa sīsaṃ rujjati; evamevaṃ imassapi satthā asambhinnakhīrapakkapāyasasadisaṃ abhinikkhamanato paṭṭhāya yāva āsavakkhayā pasādanīyaṃ dhammadesanaṃ deseti. Etassa pana evarūpaṃ dhammadesanaṃ [Pg.194] sutvā satthari pasādamattampi na uppannaṃ, tasmā ovaṭṭikasāraṃ katvā ānītapañhaṃ apucchitvā gantuṃ asakkonto evamāha. Tattha yasmā thinamiddhaṃ sabbakhīṇāsavānaṃ arahattamaggeneva pahīyati, kāyadaratho pana upādinnakepi hoti anupādinnakepi. Tathā hi kamaluppalādīni ekasmiṃ kāle vikasanti, ekasmiṃ makulāni honti, sāyaṃ kesañci rukkhānampi pattāni patilīyanti, pāto vipphārikāni honti. Evaṃ upādinnakassa kāyassa darathoyeva darathavasena bhavaṅgasotañca idha niddāti adhippetaṃ, taṃ khīṇāsavānampi hoti. Taṃ sandhāya, ‘‘abhijānāmaha’’ntiādimāha. Sammohavihārasmiṃ vadantīti sammohavihāroti vadanti.

This is to be believed, this is credible. Having thus accepted the Blessed One's one-pointedness of mind, now, wishing to ask the question he had brought, having made it like a treasure carried in his waistband, he said: 'Does the venerable Gotama acknowledge sleeping during the day?' For it is like a dog that, even when fed to its belly's fill with rich rice-porridge cooked with unadulterated milk and mixed with ghee, upon seeing excrement, is unable to go without eating it. If it does not eat it, it sniffs it and goes; it is said that if it goes without sniffing, its head aches. In the very same way, for this Saccaka too, the Teacher taught a pleasing Dhamma-discourse, comparable to rich rice-porridge cooked with unadulterated milk, from the time of the Great Renunciation up to the destruction of the taints. Yet, even after hearing such a Dhamma-discourse, not even a particle of faith in the Teacher arose in him. Therefore, being unable to leave without asking the question he had brought, having made it like a treasure carried in his waistband, he spoke thus. Therein, since sloth and torpor are abandoned by all whose taints are destroyed only by the path of Arahantship, bodily fatigue, however, occurs in what is clung to and also in what is not clung to. Indeed, lotuses, water lilies, and so on, bloom at one time and are buds at another; in the evening, the leaves of some trees also fold, and in the morning they are spread out. Thus, for the body that is clung to, there is fatigue. By way of fatigue, the stream of the life-continuum is here intended as 'sleep', and that also occurs for those whose taints are destroyed. Referring to that, he said, 'I acknowledge,' and so on. 'They speak in the abode of delusion' means they call it the 'abode of delusion'.

389. Āsajja āsajjāti ghaṭṭetvā ghaṭṭetvā. Upanītehīti upanetvā kathitehi. Vacanappathehīti vacanehi. Abhinanditvā anumoditvāti alanti cittena sampaṭicchanto abhinanditvā vācāyapi pasaṃsanto anumoditvā. Bhagavatā imassa nigaṇṭhassa dve suttāni kathitāni. Purimasuttaṃ eko bhāṇavāro, idaṃ diyaḍḍho, iti aḍḍhatiye bhāṇavāre sutvāpi ayaṃ nigaṇṭho neva abhisamayaṃ patto, na pabbajito, na saraṇesu patiṭṭhito. Kasmā etassa bhagavā dhammaṃ desesīti? Anāgate vāsanatthāya. Passati hi bhagavā, ‘‘imassa idāni upanissayo natthi, mayhaṃ pana parinibbānato samadhikānaṃ dvinnaṃ vassasatānaṃ accayena tambapaṇṇidīpe sāsanaṃ patiṭṭhahissati. Tatrāyaṃ kulaghare nibbattitvā sampatte kāle pabbajitvā tīṇi piṭakāni uggahetvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ patvā kāḷabuddharakkhito nāma mahākhīṇāsavo bhavissatī’’ti. Idaṃ disvā anāgate vāsanatthāya dhammaṃ desesi.

389. 'Having provoked, having provoked' means having challenged repeatedly. 'By what was brought forth' means by what was brought forward and spoken. 'By paths of speech' means by words. 'Having delighted in and rejoiced' means: delighting, accepting with the mind; and rejoicing, praising also with speech. The Blessed One taught two suttas to this Nigaṇṭha. The previous sutta was one bhāṇavāra in length; this one is one and a half. Thus, even after hearing two and a half bhāṇavāras, this Nigaṇṭha neither attained penetration, nor went forth, nor was he established in the refuges. Why did the Blessed One teach the Dhamma to him? For the sake of future perfuming. Indeed, the Blessed One sees: 'For him, there is no supporting condition now, but after my Parinibbāna, after the passing of two hundred years and more, the Sāsana will be established on the island of Tambapaṇṇi. There, this one will be reborn in a family of good standing, and when the time is right, he will go forth, master the three Piṭakas, develop insight, and having attained Arahantship together with the analytical knowledges, he will become a great Arahant named Kāḷabuddharakkhita.' Seeing this, he taught the Dhamma for the sake of future perfuming.

Sopi tattheva tambapaṇṇidīpamhi sāsane patiṭṭhite devalokato cavitvā dakkhiṇagirivihārassa bhikkhācāragāme ekasmiṃ amaccakule nibbatto pabbajjāsamatthayobbane pabbajitvā tepiṭakaṃ buddhavacanaṃ uggahetvā gaṇaṃ pariharanto mahābhikkhusaṅghaparivuto upajjhāyaṃ passituṃ agamāsi. Athassa upajjhāyo saddhivihārikaṃ codessāmīti tepiṭakaṃ buddhavacanaṃ uggahetvā āgatena tena saddhiṃ mukhaṃ datvā kathāmattampi na akāsi. So paccūsasamaye vuṭṭhāya therassa santikaṃ gantvā, – ‘‘tumhe, bhante, mayi ganthakammaṃ katvā tumhākaṃ santikaṃ āgate mukhaṃ datvā kathāmattampi na [Pg.195] karittha, ko mayhaṃ doso’’ti pucchi. Thero āha – ‘‘tvaṃ, āvuso, buddharakkhita ettakeneva ‘pabbajjākiccaṃ me matthakaṃ patta’nti saññaṃ karosī’’ti. Kiṃ karomi, bhanteti? Gaṇaṃ vinodetvā tvaṃ papañcaṃ chinditvā cetiyapabbatavihāraṃ gantvā samaṇadhammaṃ karohīti. So upajjhāyassa ovāde ṭhatvā saha paṭisambhidāhi arahattaṃ patvā puññavā rājapūjito hutvā mahābhikkhusaṅghaparivāro cetiyapabbatavihāre vasi.

And he, when the Sāsana was established right there on the island of Tambapaṇṇi, passed away from the deva world and was reborn in a minister's family in the alms-round village of the Dakkhiṇāgiri monastery. When he reached a youth suitable for going forth, he went forth, mastered the Tepiṭaka, the Buddha's word, and while leading a following, surrounded by a great community of bhikkhus, he went to see his preceptor. Then his preceptor, thinking, 'I will admonish my co-resident,' did not speak even a word with him who had come after mastering the Tepiṭaka, the Buddha's word, but only faced him. He, rising at dawn, went to the elder and asked: 'Venerable sir, when I, having completed the work on the texts, came to you, you only faced me and did not speak even a word. What is my fault?' The elder said: 'Friend Buddharakkhita, with just this much do you perceive, "The task of the homeless life has reached its culmination for me"?' 'What should I do, venerable sir?' 'Having dismissed your following, you should cut off proliferation, go to the Cetiyapabbata monastery, and practice the recluse's duties.' He, abiding in his preceptor's instruction, did so and attained Arahantship together with the analytical knowledges. Having become meritorious and honored by the king, and with a great retinue from the community of bhikkhus, he dwelled in the Cetiyapabbata monastery.

Tasmiñhi kāle tissamahārājā uposathakammaṃ karonto cetiyapabbate rājaleṇe vasati. So therassa upaṭṭhākabhikkhuno saññaṃ adāsi – ‘‘yadā mayhaṃ ayyo pañhaṃ vissajjeti, dhammaṃ vā katheti, tadā me saññaṃ dadeyyāthā’’ti. Theropi ekasmiṃ dhammassavanadivase bhikkhusaṅghaparivāro kaṇṭakacetiyaṅgaṇaṃ āruyha cetiyaṃ vanditvā kāḷatimbarurukkhamūle aṭṭhāsi. Atha naṃ eko piṇḍapātikatthero kāḷakārāmasuttante pañhaṃ pucchi. Thero nanu, āvuso, ajja dhammassavanadivasoti āha. Āma, bhante, dhammassavanadivasoti. Tena hi pīṭhakaṃ ānetha, idheva nisinnā dhammassavanaṃ karissāmāti. Athassa rukkhamūle āsanaṃ paññapetvā adaṃsu. Thero pubbagāthā vatvā kāḷakārāmasuttaṃ ārabhi. Sopissa upaṭṭhākadaharo rañño saññaṃ dāpesi. Rājā pubbagāthāsu aniṭṭhitāsuyeva pāpuṇi. Patvā ca aññātakaveseneva parisante ṭhatvā tiyāmarattiṃ ṭhitakova dhammaṃ sutvā therassa, idamavoca bhagavāti vacanakāle sādhukāraṃ adāsi. Thero ñatvā, kadā āgatosi, mahārājāti pucchi. Pubbagāthā osāraṇakāleyeva, bhanteti. Dukkaraṃ te mahārāja, katanti. Nayidaṃ, bhante, dukkaraṃ, yadi pana me ayyassa dhammakathaṃ āraddhakālato paṭṭhāya ekapadepi aññavihitabhāvo ahosi, tambapaṇṇidīpassa patodayaṭṭhinitudanamattepi ṭhāne sāmibhāvo nāma me mā hotūti sapathamakāsi.

Indeed, at that time, King Tissa, while performing the Uposatha observance, was dwelling in the royal cave on Cetiya Mountain. He gave a signal to the monk who was the elder's attendant: 'When my venerable one answers a question or preaches the Dhamma, then you should give me a signal.' The elder also, on a certain Dhamma-hearing day, surrounded by the community of monks, ascended to the courtyard of the Kaṇṭaka Cetiya, paid homage to the cetiya, and stood at the foot of a Kāḷatimbaru tree. Then a certain alms-round elder asked him a question on the Kāḷakārāma Sutta. The elder said, 'Friend, is it not the Dhamma-hearing day today?' 'Yes, venerable sir, it is the Dhamma-hearing day.' 'In that case, bring a seat; we shall sit right here and perform the hearing of the Dhamma.' Then, having prepared a seat for him at the foot of the tree, they gave it to him. The elder, having spoken the introductory verses, began the Kāḷakārāma Sutta. And that young attendant of his caused the signal to be given to the king. The king arrived while the introductory verses were not yet finished. And having arrived, standing at the edge of the assembly in the guise of an unknown person, having listened to the Dhamma for the three watches of the night while remaining standing, he gave a cry of approval at the time of the words, 'This was said by the Blessed One.' The elder, knowing, asked, 'Great king, when did you arrive?' 'Venerable sir, just at the time of the recitation of the introductory verses.' 'Great king, a difficult thing has been done by you.' 'This is not difficult, venerable sir. But if, from the time the venerable one's Dhamma talk began, there was for me, even in a single word, a state of being distracted by something else, then may ownership not be mine even in a place in the island of Tambapaṇṇi of the size pricked by a goad-stick.' Thus he made an oath.

Tasmiṃ pana sutte buddhaguṇā paridīpitā, tasmā rājā pucchi – ‘‘ettakāva, bhante, buddhaguṇā, udāhu aññepi atthī’’ti. Mayā kathitato, mahārāja, akathitameva bahu appamāṇanti. Upamaṃ, bhante, karothāti. Yathā, mahārāja[Pg.196], karīsasahassamatte sālikkhette ekasālisīsato avasesasālīyeva bahū, evaṃ mayā kathitaguṇā appā, avasesā bahūti. Aparampi, bhante, upamaṃ karothāti. Yathā, mahārāja, mahāgaṅgāya oghapuṇṇāya sūcipāsaṃ sammukhaṃ kareyya, sūcipāsena gataudakaṃ appaṃ, sesaṃ bahu, evameva mayā kathitaguṇā appā, avasesā bahūti. Aparampi, bhante, upamaṃ karothāti. Idha, mahārāja, cātakasakuṇā nāma ākāse kīḷantā vicaranti. Khuddakā sā sakuṇajāti, kiṃ nu kho tassa sakuṇassa ākāse pakkhapasāraṇaṭṭhānaṃ bahu, avaseso ākāso appoti? Kiṃ, bhante, vadatha, appo tassa pakkhapasāraṇokāso, avasesova bahūti. Evameva, mahārāja, appakā mayā buddhaguṇā kathitā, avasesā bahū anantā appameyyāti. Sukathitaṃ, bhante, anantā buddhaguṇā ananteneva ākāsena upamitā. Pasannā mayaṃ ayyassa, anucchavikaṃ pana kātuṃ na sakkoma. Ayaṃ me duggatapaṇṇākāro imasmiṃ tambapaṇṇidīpe imaṃ tiyojanasatikaṃ rajjaṃ ayyassa demāti. Tumhehi, mahārāja, attano pasannākāro kato, mayaṃ pana amhākaṃ dinnaṃ rajjaṃ tumhākaṃyeva dema, dhammena samena rajjaṃ kārehi mahārājāti.

Now, in that sutta, the qualities of the Buddha were illuminated. Therefore, the king asked, 'Venerable sir, are the qualities of the Buddha only this many, or are there others as well?' 'Great king, compared to what has been spoken by me, what is unspoken is indeed much, immeasurable.' 'Venerable sir, please make a simile.' 'Just as, great king, in a rice field of a thousand karīsas in measure, from one ear of rice, the remaining rice is indeed much; even so, the qualities spoken by me are few, while the remaining are many.' 'Venerable sir, please make another simile.' 'Just as, great king, in the great Ganges full with its current, if one were to dip the eye of a needle, the water taken up by the eye of the needle would be little, while the rest would be much; even so, the qualities spoken by me are few, while the remaining are many.' 'Venerable sir, please make yet another simile.' 'Here, great king, birds named cātakas wander about, playing in the sky. That species of bird is small. Now, is the place in the sky for that bird to spread its wings much, and the remaining sky little?' 'What do you say, venerable sir? The space for it to spread its wings is small; the remainder is indeed vast.' 'Even so, great king, few are the qualities of the Buddha spoken by me; the remaining are many, endless, immeasurable.' 'Well spoken, venerable sir! The qualities of the Buddha are endless, compared with the endless sky. We are pleased with the venerable one, but we are not able to make a suitable offering. This is my humble gift: this realm of three hundred yojanas in this island of Tambapaṇṇi, I give to the venerable one.' 'Great king, you have made a display of your faith. We, however, give back to you the kingdom given to us. Great king, rule the kingdom with Dhamma and with equity.'

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Middle-Length Discourses.

Mahāsaccakasuttavaṇṇanā niṭṭhitā.

The Commentary on the Mahāsaccaka Sutta is concluded.

7. Cūḷataṇhāsaṅkhayasuttavaṇṇanā

7. Commentary on the Shorter Discourse on the Destruction of Craving

390. Evaṃ me sutanti cūḷataṇhāsaṅkhayasuttaṃ. Tattha pubbārāme migāramātupāsādeti pubbārāmasaṅkhāte vihāre migāramātuyā pāsāde. Tatrāyaṃ anupubbīkathāatīte satasahassakappamatthake ekā upāsikā padumuttaraṃ bhagavantaṃ nimantetvā buddhappamukhassa bhikkhusaṅghassa satasahassaṃ dānaṃ datvā bhagavato pādamūle nipajjitvā, ‘‘anāgate tumhādisassa buddhassa aggupaṭṭhāyikā homī’’ti patthanamakāsi. Sā kappasatasahassaṃ devesu ceva manussesu ca saṃsaritvā amhākaṃ bhagavato [Pg.197] kāle bhaddiyanagare meṇḍakaseṭṭhiputtassa dhanañjayassa seṭṭhino gahe sumanadeviyā kucchimhi paṭisandhiṃ gaṇhi. Jātakāle cassā visākhāti nāmaṃ akaṃsu. Sā yadā bhagavā bhaddiyanagaraṃ agamāsi, tadā pañcahi dārikāsatehi saddhiṃ bhagavato paccuggamanaṃ katvā paṭhamadassanamhiyeva sotāpannā ahosi. Aparabhāge sāvatthiyaṃ migāraseṭṭhiputtassa puṇṇavaḍḍhanakumārassa gehaṃ gatā, tattha naṃ migāraseṭṭhi mātiṭṭhāne ṭhapesi, tasmā migāramātāti vuccati.

390. Thus have I heard—this is the Shorter Discourse on the Destruction of Craving. Therein, in the Eastern Park, in the mansion of Migāra’s mother—that is, in the monastery known as the Eastern Park, in the mansion of Migāra’s mother. Herein is the sequential account: In the past, one hundred thousand eons ago, a female lay follower invited the Blessed One Padumuttara and gave alms to a hundred thousand monks with the Buddha at their head. Then, having prostrated at the feet of the Blessed One, she made the aspiration: “In the future, may I become the chief female attendant of a Buddha like you.” She wandered in the realms of devas and humans for one hundred thousand eons, and in the time of our Blessed One, she took conception in the womb of Sumanādevī, in the house of the merchant Dhanañjaya, son of the merchant Meṇḍaka, in the city of Bhaddiya. At the time of her birth, they gave her the name Visākhā. When the Blessed One came to the city of Bhaddiya, she went to meet him with five hundred young girls and became a stream-enterer at the very first sight. In a later part, in Sāvatthī, she went to the house of the young man Puṇṇavaḍḍhana, the son of the merchant Migāra. There, the merchant Migāra established her in the position of a mother; hence she is called Migāra’s mother.

Patikulaṃ gacchantiyā cassā pitā mahālatāpiḷandhanaṃ nāma kārāpesi. Tasmiṃ piḷandhane catasso vajiranāḷiyo upayogaṃ agamaṃsu, muttānaṃ ekādasa nāḷiyo, pavāḷānaṃ dvāvīsati nāḷiyo, maṇīnaṃ tettiṃsa nāḷiyo, iti etehi ca aññehi ca sattavaṇṇehi ratanehi niṭṭhānaṃ agamāsi. Taṃ sīse paṭimukkaṃ yāva pādapiṭṭhiyā bhassati, pañcannaṃ hatthīnaṃ balaṃ dhārayamānāva naṃ itthī dhāretuṃ sakkoti. Sā aparabhāge dasabalassa aggupaṭṭhāyikā hutvā taṃ pasādhanaṃ vissajjetvā navahi koṭīhi bhagavato vihāraṃ kārayamānā karīsamatte bhūmibhāge pāsādaṃ kāresi. Tassa uparibhūmiyaṃ pañca gabbhasatāni honti, heṭṭhābhūmiyaṃ pañcāti gabbhasahassappaṭimaṇḍito ahosi. Sā ‘‘suddhapāsādova na sobhatī’’ti taṃ parivāretvā pañca dvikūṭagehasatāni, pañca cūḷapāsādasatāni, pañca dīghasālasatāni ca kārāpesi. Vihāramaho catūhi māsehi niṭṭhānaṃ agamāsi.

When she was going to her husband's family, her father had an ornament called the Mahālatāpiḷandhana made. In that ornament, four measures of diamonds, eleven measures of pearls, twenty-two measures of coral, and thirty-three measures of gems were used. Thus, it was completed with these and other excellent gems of seven colors. When placed on the head, it reached down to the instep of the feet. Only a woman possessing the strength of five elephants is able to wear it. She, in a later part, having become the chief female attendant of the one with Ten Powers, gave up that ornament and, while having a monastery built for the Blessed One with nine crores, had a mansion built on a plot of land the measure of a karīsa. On its upper floor there were five hundred chambers, and on its lower floor five hundred, thus it was adorned with a thousand chambers. She, thinking, “A mere mansion alone is not beautiful,” had it surrounded by five hundred two-pinnacled houses, five hundred small mansions, and five hundred long halls. The dedication festival for the monastery was completed in four months.

Mātugāmattabhāve ṭhitāya visākhāya viya aññissā buddhasāsane dhanapariccāgo nāma natthi, purisattabhāve ṭhitassa ca anāthapiṇḍikassa viya aññassa buddhasāsane dhanapariccāgo nāma natthi. So hi catupaññāsakoṭiyo vissajjetvā sāvatthiyā dakkhiṇabhāge anurādhapurassa mahāvihārasadise ṭhāne jetavanamahāvihāraṃ nāma kāresi. Visākhā, sāvatthiyā pācīnabhāge uttamadevīvihārasadise ṭhāne pubbārāmaṃ nāma kāresi. Bhagavā imesaṃ dvinnaṃ kulānaṃ anukampāya sāvatthiṃ nissāya viharanto imesu dvīsu vihāresu nibaddhavāsaṃ vasi. Ekaṃ antovassaṃ jetavane vasati, ekaṃ pubbārāme, etasmiṃ pana samaye bhagavā pubbārāme viharati. Tena vuttaṃ – ‘‘pubbārāme migāramātupāsāde’’ti.

In the Buddha’s Dispensation, there is no other woman established in the state of a woman like Visākhā in the giving up of wealth. Likewise, in the Buddha’s Dispensation, there is no other man established in the state of a man like Anāthapiṇḍika in the giving up of wealth. For he, having given up fifty-four crores, had the great monastery named Jetavana built in a place resembling the Mahāvihāra of Anurādhapura, in the southern part of Sāvatthī. Visākhā had the monastery named Pubbārāma built in a place resembling the Uttamadevī Vihāra, in the eastern part of Sāvatthī. The Blessed One, dwelling in dependence on Sāvatthī out of compassion for these two families, dwelt a constant residence in these two monasteries. He dwells one rains-residence in Jetavana, and one in Pubbārāma. But at this time, the Blessed One was dwelling in Pubbārāma. Therefore it was said: “In Pubbārāma, in the mansion of Migāra’s mother.”

Kittāvatā [Pg.198] nu kho, bhanteti kittakena nu kho, bhante. Saṃkhittena taṇhāsaṅkhayavimutto hotīti taṇhāsaṅkhaye nibbāne taṃ ārammaṇaṃ katvā vimuttacittatāya taṇhāsaṅkhayavimutto nāma saṃkhittena kittāvatā hoti? Yāya paṭipattiyā taṇhāsaṅkhayavimutto hoti, taṃ me khīṇāsavassa bhikkhuno pubbabhāgappaṭipadaṃ saṃkhittena desethāti pucchati. Accantaniṭṭhoti khayavayasaṅkhātaṃ antaṃ atītāti accantā. Accantā niṭṭhā assāti accantaniṭṭho, ekantaniṭṭho satataniṭṭhoti attho. Accantaṃ yogakkhemīti accantayogakkhemī, niccayogakkhemīti attho. Accantaṃ brahmacārīti accantabrahmacārī, niccabrahmacārīti attho. Accantaṃ pariyosānamassāti purimanayeneva accantapariyosāno. Seṭṭho devamanussānanti devānañca manussānañca seṭṭho uttamo. Evarūpo bhikkhu kittāvatā hoti, khippametassa saṅkhepeneva paṭipattiṃ kathethāti bhagavantaṃ yācati. Kasmā panesa evaṃ vegāyatīti? Kīḷaṃ anubhavitukāmatāya.

The phrase `Kittāvatā nu kho, bhante` means: By what measure indeed, venerable sir? The phrase, 'in brief, one is liberated by the destruction of craving' means: one is called 'liberated by the destruction of craving' because of the mind being liberated by making Nibbāna, the destruction of craving, its object; by what measure, in brief, does this occur? He asks: 'By which practice one becomes liberated by the destruction of craving? Teach me concisely that preliminary-part-practice of a monk whose cankers are destroyed.' The phrase 'utterly complete' (accantaniṭṭho) means: having gone beyond the end known as destruction and decay, thus 'ultimate' (accantā). He has an ultimate completion, thus he is 'utterly complete'. The meaning is: absolutely complete, perpetually complete. The phrase 'utterly secure from bondage' (accantayogakkhemī) means perpetually secure from bondage. The phrase 'utterly a holy-life-farer' (accantabrahmacārī) means perpetually a holy-life-farer. The phrase 'utterly culminated' (accantapariyosāno) is to be understood in the same way as the preceding. The phrase 'best of devas and humans' (seṭṭho devamanussānaṃ) means: of devas and humans, the best, the highest. He entreats the Blessed One, saying: 'By what measure is a monk of such a kind? Please state his practice concisely and quickly.' But why does he hasten so? Because of his desire to experience enjoyment.

Ayaṃ kira uyyānakīḷaṃ āṇāpetvā catūhi mahārājūhi catūsu disāsu ārakkhaṃ gāhāpetvā dvīsu devalokesu devasaṅghena parivuto aḍḍhatiyāhi nāṭakakoṭīhi saddhiṃ erāvaṇaṃ āruyha uyyānadvāre ṭhito imaṃ pañhaṃ sallakkhesi – ‘‘kittakena nu kho taṇhāsaṅkhayavimuttassa khīṇāsavassa saṅkhepato āgamaniyapubbabhāgapaṭipadā hotī’’ti. Athassa etadahosi – ‘‘ayaṃ pañho ativiya sassiriko, sacāhaṃ imaṃ pañhaṃ anuggaṇhitvāva uyyānaṃ pavisissāmi, chadvārikehi ārammaṇehi nimmathito na puna imaṃ pañhaṃ sallakkhessāmi, tiṭṭhatu tāva uyyānakīḷā, satthu santikaṃ gantvā imaṃ pañhaṃ pucchitvā uggahitapañho uyyāne kīḷissāmī’’ti hatthikkhandhe antarahito bhagavato santike pāturahosi. Tepi cattāro mahārājāno ārakkhaṃ gahetvā ṭhitaṭṭhāneyeva ṭhitā, paricārikadevasaṅghāpi nāṭakānipi erāvaṇopi nāgarājā tattheva uyyānadvāre aṭṭhāsi, evamesa kīḷaṃ anubhavitukāmatāya vegāyanto evamāha.

It is said that after ordering the garden festivities and having protection set up in the four directions by the four great kings, surrounded by an assembly of devas from the two deva worlds, together with three and a half crores of dancers, he mounted the elephant Erāvaṇa and stood at the garden gate. He marked this question: “In brief, what is the preliminary practice for one whose taints are destroyed, liberated through the destruction of craving?” Then this thought occurred to him: “This question is extremely splendid. If I enter the garden without having grasped this question, I will be overwhelmed by the objects of the six sense doors and will not be able to mark this question again. For now, let the garden-sport wait. I will go to the Teacher’s presence, ask this question, and having learned the question, I will sport in the garden.” Disappearing from the elephant’s back, he appeared in the presence of the Blessed One. Those four great kings, having taken up their guard, remained right in the place where they stood. The attendant assembly of devas, the dancers, and Erāvaṇa the nāga-king also stood right there at the garden gate. Thus, desiring to experience the sport, he hastened and spoke thus.

Sabbe dhammā nālaṃ abhinivesāyāti ettha sabbe dhammā nāma pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo. Te sabbepi taṇhādiṭṭhivasena abhinivesāya [Pg.199] nālaṃ na pariyattā na samatthā na yuttā, kasmā? Gahitākārena atiṭṭhanato. Te hi niccāti gahitāpi aniccāva sampajjanti, sukhāti gahitāpi dukkhāva sampajjanti, attāti gahitāpi anattāva sampajjanti, tasmā nālaṃ abhinivesāya. Abhijānātīti aniccaṃ dukkhaṃ anattāti ñātapariññāya abhijānāti. Parijānātīti tatheva tīraṇapariññāya parijānāti. Yaṃkiñci vedananti antamaso pañcaviññāṇasampayuttampi yaṃkiñci appamattakampi vedanaṃ anubhavati. Iminā bhagavā sakkassa devānamindassa vedanāvasena nibbattetvā arūpapariggahaṃ dasseti. Sace pana vedanākammaṭṭhānaṃ heṭṭhā na kathitaṃ bhaveyya, imasmiṃ ṭhāne kathetabbaṃ siyā. Heṭṭhā pana kathitaṃ, tasmā satipaṭṭhāne vuttanayeneva veditabbaṃ. Aniccānupassīti ettha aniccaṃ veditabbaṃ, aniccānupassanā veditabbā, aniccānupassī veditabbo. Tattha aniccanti pañcakkhandhā, te hi uppādavayaṭṭhena aniccā. Aniccānupassanāti pañcakkhandhānaṃ khayato vayato dassanañāṇaṃ. Aniccānupassīti tena ñāṇena samannāgato puggalo. Tasmā ‘‘aniccānupassī viharatī’’ti aniccato anupassanto viharatīti ayamettha attho.

In the phrase, 'All phenomena are not fit for adherence': here, 'all phenomena' means the five aggregates, the twelve sense-bases, and the eighteen elements. All of these are not suitable, not sufficient, not capable, and not fit for adherence by way of craving and views. Why? Because they do not stand in the way they are grasped. Indeed, though grasped as 'permanent,' they become only impermanent; though grasped as 'pleasant,' they become only suffering; though grasped as 'self,' they become only not-self. Therefore, they are not fit for adherence. 'He knows directly' means he knows directly by the full understanding of the known that they are impermanent, suffering, and not-self. 'He fully understands' means he likewise fully understands by the full understanding of investigation. 'Whatever feeling' means he experiences any feeling whatsoever, even the slightest, associated with the five consciousnesses at the least. By this, the Blessed One, having caused it to arise by way of feeling for Sakka, lord of the devas, teaches the comprehension of the formless. If the meditation subject of feeling had not been spoken of below, it would have to be spoken of in this place. But it has been spoken of below; therefore, it should be understood according to the method stated in the Satipaṭṭhāna Sutta. In 'contemplating impermanence,' impermanence should be understood, the contemplation of impermanence should be understood, and the one who contemplates impermanence should be understood. Therein, 'impermanence' means the five aggregates; indeed, they are impermanent in the sense of arising and passing away. 'Contemplation of impermanence' is the knowledge of seeing the five aggregates in terms of destruction and vanishing. 'One who contemplates impermanence' is the person endowed with that knowledge. Therefore, in 'he dwells contemplating impermanence,' the meaning here is: he dwells contemplating as impermanent.

Virāgānupassīti ettha dve virāgā khayavirāgo ca accantavirāgo ca. Tattha saṅkhārānaṃ khayavayato anupassanāpi, accantavirāgaṃ nibbānaṃ virāgato dassanamaggañāṇampi virāgānupassanā. Tadubhayasamāṅgīpuggalo virāgānupassī nāma, taṃ sandhāya vuttaṃ ‘‘virāgānupassī’’ti, virāgato anupassantoti attho. Nirodhānupassimhipi eseva nayo, nirodhopi hi khayanirodho ca accantanirodho cāti duvidhoyeva. Paṭinissaggānupassīti ettha paṭinissaggo vuccati vossaggo, so ca pariccāgavossaggo pakkhandanavossaggoti duvidho hoti. Tattha pariccāgavossaggoti vipassanā, sā hi tadaṅgavasena kilese ca khandhe ca vossajjati. Pakkhandanavossaggoti maggo, so hi nibbānaṃ ārammaṇaṃ ārammaṇato pakkhandati. Dvīhipi vā kāraṇehi vossaggoyeva, samucchedavasena khandhānaṃ kilesānañca vossajjanato, nibbānañca pakkhandanato. Tasmā kilese ca khandhe ca pariccajatīti pariccāgavossaggo, nirodhe nibbānadhātuyā cittaṃ pakkhandatīti pakkhandanavossaggoti ubhayampetaṃ magge sameti. Tadubhayasamaṅgīpuggalo imāya paṭinissaggānupassanāya samannāgatattā paṭinissaggānupassī nāma hoti. Taṃ sandhāya vuttaṃ ‘‘paṭinissaggānupassī’’ti. Na kiñci loke upādiyatīti [Pg.200] kiñci ekampi saṅkhāragataṃ taṇhāvasena na upādiyati na gaṇhāti na parāmasati. Anupādiyaṃ na paritassatīti aggaṇhanto taṇhāparitassanāya na paritassati. Paccattaññeva parinibbāyatīti sayameva kilesaparinibbānena parinibbāyati. Khīṇā jātītiādinā panassa paccavekkhaṇāva dassitā. Iti bhagavā sakkassa devānamindassa saṃkhittena khīṇāsavassa pubbabhāgappaṭipadaṃ pucchito sallahukaṃ katvā saṃkhitteneva khippaṃ kathesi.

In 'contemplating dispassion,' there are two kinds of dispassion: dispassion as destruction and ultimate dispassion. Therein, both the contemplation of formations in terms of their destruction and vanishing, and also the path-knowledge that sees Nibbāna—which is ultimate dispassion—as dispassion, are called 'contemplation of dispassion.' A person endowed with both of these is called 'one who contemplates dispassion.' It is with reference to that person that 'contemplating dispassion' is said; the meaning is 'one who contemplates in terms of dispassion.' In 'contemplating cessation' also, this is the same method; for cessation is also twofold: cessation as destruction and ultimate cessation. In 'contemplating relinquishment,' relinquishment (paṭinissagga) is called letting go (vossagga), and that is of two kinds: letting go as abandonment and letting go as plunging into. Therein, letting go as abandonment is insight; for it lets go of defilements and aggregates by way of substitution of opposites. Letting go as plunging into is the path; for it plunges into Nibbāna as its object. Or, it is letting go for two reasons: because of letting go of the aggregates and defilements by way of cutting off, and because of plunging into Nibbāna. Therefore, because it abandons defilements and aggregates, it is 'letting go as abandonment'; because the mind plunges into the Nibbāna-element through cessation, it is 'letting go as plunging into.' Both of these converge in the path. A person endowed with both of these is called 'one who contemplates relinquishment' because of being endowed with this contemplation of relinquishment. It is with reference to that person that 'contemplating relinquishment' is said. 'He does not cling to anything in the world' means: he does not cling to, does not grasp, does not misapprehend even a single thing included in formations by way of craving. 'Not clinging, he is not agitated' means: not grasping, he is not agitated with the agitation of craving. 'He personally attains Parinibbāna' means: he himself attains Parinibbāna through the Parinibbāna of defilements. By 'Birth is destroyed,' etc., his reviewing knowledge is shown. Thus, when asked by Sakka, the lord of the devas, about the preliminary practice of one whose taints are destroyed, the Blessed One, making it simple, spoke briefly and quickly.

391. Avidūre nisinno hotīti anantare kūṭāgāre nisinno hoti. Abhisameccāti ñāṇena abhisamāgantvā, jānitvāti attho. Idaṃ vuttaṃ hoti – kiṃ nu kho esa jānitvā anumodi, udāhu ajānitvā vāti. Kasmā panassa evamahosīti? Thero kira na bhagavato pañhavissajjanasaddaṃ assosi, sakkassa pana devarañño, ‘‘evametaṃ bhagavā evametaṃ sugatā’’ti anumodanasaddaṃ assosi. Sakko kira devarājā mahatā saddena anumodi. Atha kasmā na bhagavato saddaṃ assosīti? Yathāparisaviññāpakattā. Buddhānañhi dhammaṃ kathentānaṃ ekābaddhāya cakkavāḷapariyantāyapi parisāya saddo suyyati, pariyantaṃ pana muñcitvā aṅgulimattampi bahiddhā na niccharati. Kasmā? Evarūpā madhurakathā mā niratthakā agamāsīti. Tadā bhagavā migāramātupāsāde sattaratanamaye kūṭāgāre sirigabbhamhi nisinno hoti, tassa dakkhiṇapasse sāriputtattherassa vasanakūṭāgāraṃ, vāmapasse mahāmoggallānassa, antare chiddavivarokāso natthi, tasmā thero na bhagavato saddaṃ assosi, sakkasseva assosīti.

391. “He was seated not far away” means he was seated in the adjacent gabled mansion. “Having understood” means having comprehended with knowledge, having known—this is the meaning. This is what is meant: “Did he know and then approve, or did he do so without knowing?” But why did this occur to him? It is said that the elder did not hear the sound of the Blessed One answering the question, but he did hear the sound of Sakka, king of the devas, approving with the words, “So it is, Blessed One, so it is, Well-farer.” It is said that Sakka, king of the devas, approved with a loud sound. Then why did he not hear the Blessed One’s voice? Because of making it intelligible to the assembly as is fitting. For when Buddhas teach the Dhamma, their voice is heard by an assembly that is continuously connected, even to the edge of the world-system, but beyond that boundary, not even a finger’s breadth of sound goes out. Why? So that such sweet discourse does not go to waste. At that time, the Blessed One was seated in the splendid chamber of the gabled mansion made of seven kinds of jewels in the palace of Migāra’s mother. To its right was the dwelling gabled mansion of the Elder Sāriputta, and to its left was that of Mahā Moggallāna. There was no gap or opening between them. Therefore, the elder did not hear the Blessed One’s voice; he heard only Sakka’s.

Pañcahi tūriyasatehīti pañcaṅgikānaṃ tūriyānaṃ pañcahi satehi. Pañcaṅgikaṃ tūriyaṃ nāma ātataṃ vitataṃ ātatavitataṃ susiraṃ ghananti imehi pañcahi aṅgehi samannāgataṃ. Tattha ātataṃ nāma cammapariyonaddhesu bheriādīsu ekatalatūriyaṃ. Vitataṃ nāma ubhayatalaṃ. Ātatavitataṃ nāma tantibaddhapaṇavādi. Susiraṃ vaṃsādi. Ghanaṃ sammādi. Samappitoti upagato. Samaṅgībhūtoti tasseva vevacanaṃ. Paricāretīti taṃ sampattiṃ anubhavanto tato tato indriyāni cāreti. Idaṃ vuttaṃ hoti – parivāretvā vajjamānehi pañcahi tūriyasatehi samannāgato hutvā dibbasampattiṃ [Pg.201] anubhavatī. Paṭipaṇāmetvāti apanetvā, nissaddāni kārāpetvāti attho. Yatheva hi idāni saddhā rājāno garubhāvaniyaṃ bhikkhuṃ disvā – ‘‘asuko nāma ayyo āgacchati, mā, tātā, gāyatha, mā vādetha, mā naccathā’’ti nāṭakāni paṭivinenti, sakkopi theraṃ disvā evamakāsi. Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyamakāsīti evarūpaṃ loke pakatiyā piyasamudāhāravacanaṃ hoti, lokiyā hi cirassaṃ āgatampi anāgatapubbampi manāpajātiyaṃ āgataṃ disvā, – ‘‘kuto bhavaṃ āgato, cirassaṃ bhavaṃ āgato, kathaṃ te idhāgamanamaggo ñāto maggamūḷhosī’’tiādīni vadanti. Ayaṃ pana āgatapubbattāyeva evamāha. Thero hi kālena kālaṃ devacārikaṃ gacchatiyeva. Tattha pariyāyamakāsīti vāramakāsi. Yadidaṃ idhāgamanāyāti yo ayaṃ idhāgamanāya vāro, taṃ, bhante, cirassamakāsīti vuttaṃ hoti. Idamāsanaṃ paññattanti yojanikaṃ maṇipallaṅkaṃ paññapāpetvā evamāha.

“With five hundred musical instruments” means with five hundred of the five-limbed musical instruments. A five-limbed musical instrument is one endowed with these five limbs: ātata, vitata, ātatavitata, susira, and ghana. Therein, ātata refers to single-faced instruments like drums covered with hide. Vitata refers to double-faced instruments. Ātatavitata refers to stringed instruments like the paṇava. Susira refers to wind instruments like flutes. Ghana refers to percussion instruments like cymbals. `Samappito` means `upagato` (approached). `Samaṅgībhūto` is a synonym for that very word. “He enjoyed” (paricāreti) means: experiencing that prosperity, he lets his senses roam here and there. This is what is meant: being endowed with five hundred musical instruments being played, surrounding him, he experiences divine prosperity. “Having dismissed” means having removed, having caused them to be silent—this is the meaning. Just as now, faithful kings, upon seeing a monk who should be revered, dismiss the performers, saying, “The noble one named so-and-so is coming. Dears, do not sing, do not play music, do not dance,” so too did Sakka, upon seeing the elder, do likewise. Such a phrase as, “Indeed, venerable Moggallāna, it has been a long time since you made this turn,” is by nature a term of affectionate address in the world. For worldly people, upon seeing an agreeable person who has come after a long time, or who has never come before, say such things as: “From where have you come, sir? You have come after a long time. How was the path to come here known to you? Did you perhaps come having lost your way?” and so on. But this one (Sakka) spoke thus only because the elder had come before. For the elder indeed goes on tour to the deva world from time to time. Therein, “you made this turn” means you made the occasion. “That is to say, for coming here” means: that turn which is for coming here, that turn, venerable sir, you have made after a long time. This is what is meant. “This seat is prepared” means: having had a jeweled couch a yojana in size prepared, he spoke thus.

392. Bahukiccā bahukaraṇīyāti ettha yesaṃ bahūni kiccāni, te bahukiccā. Bahukaraṇīyāti tasseva vevacanaṃ. Appeva sakena karaṇīyenāti sakaraṇīyameva appaṃ mandaṃ, na bahu, devānaṃ karaṇīyaṃ pana bahu, pathavito paṭṭhāya hi kapparukkhamātugāmādīnaṃ atthāya aṭṭā sakkassa santike chijjanti, tasmā niyamento āha – apica devānaṃyeva tāvatiṃsānaṃ karaṇīyenāti. Devānañhi dhītā ca puttā ca aṅke nibbattanti, pādaparicārikā itthiyo sayane nibbattanti, tāsaṃ maṇḍanapasādhanakārikā devadhītā sayanaṃ parivāretvā nibbattanti, veyyāvaccakarā antovimāne nibbattanti, etesaṃ atthāya aṭṭakaraṇaṃ natthi. Ye pana sīmantare nibbattanti, te ‘‘mama santakā tava santakā’’ti nicchetuṃ asakkontā aṭṭaṃ karonti, sakkaṃ devarājānaṃ pucchanti, so yassa vimānaṃ āsannataraṃ, tassa santakoti vadati. Sace dvepi samaṭṭhāne honti, yassa vimānaṃ olokento ṭhito, tassa santakoti vadati. Sace ekampi na oloketi, taṃ ubhinnaṃ kalahupacchedanatthaṃ attano santakaṃ karoti. Taṃ sandhāya, ‘‘devānaṃyeva tāvatiṃsānaṃ karaṇīyenā’’ti āha. Apicassa evarūpaṃ kīḷākiccampi karaṇīyameva.

392. Herein, regarding “having many duties, much to be done”: those who have many duties are “having many duties.” “Much to be done” is a synonym for that very word. Regarding “even with one's own duties”: his own duties are few and minor, not many, but the duties of the devas are many. For, starting from the earth, legal cases concerning wishing trees, women, and so on are decided in Sakka's presence. Therefore, determining this, he said: “and also with the duties of the Tāvatiṃsa devas.” For the devas, their daughters and sons are born in their laps; female attendants who serve at the feet are born on their couches; deva-daughters who do their adornment and decoration are born surrounding the couch; and attendants who perform services are born inside the mansion. For these, there is no legal proceeding. But for those deva-daughters who are born on a boundary, the devas, unable to decide, “She is my property,” “She is your property,” bring a case. They ask Sakka, king of the devas, and he says she is the property of the one whose mansion is nearer. If both mansions are in the same place, he says she is the property of the one whose mansion he is looking at while standing. If he does not look at either one, he makes her his own property in order to cut off the quarrel between the two. Referring to all that, he said, “with the duties of the Tāvatiṃsa devas.” Moreover, for him, even such a duty of amusement is indeed a duty to be done.

Yaṃ [Pg.202] no khippameva antaradhāyatīti yaṃ amhākaṃ sīghameva andhakāre rūpagataṃ viya na dissati. Iminā – ‘‘ahaṃ, bhante, taṃ pañhavissajjanaṃ na sallakkhemī’’ti dīpeti. Thero – ‘‘kasmā nu kho ayaṃ yakkho asallakkhaṇabhāvaṃ dīpeti, passena pariharatī’’ti āvajjanto – ‘‘devā nāma mahāmūḷhā honti. Chadvārikehi ārammaṇehi nimmathīyamānā attano bhuttābhuttabhāvampi pītāpītabhāvampi na jānanti, idha katamettha pamussantī’’ti aññāsi. Keci panāhu – ‘‘thero etassa garu bhāvaniyo, tasmā ‘idāneva loke aggapuggalassa santike pañhaṃ uggahetvā āgato, idāneva nāṭakānaṃ antaraṃ paviṭṭhoti evaṃ maṃ thero tajjeyyā’ti bhayena evamāhā’’ti. Etaṃ pana kohaññaṃ nāma hoti, na ariyasāvakassa evarūpaṃ kohaññaṃ nāma hoti, tasmā mūḷhabhāveneva na sallakkhesīti veditabbaṃ. Upari kasmā sallakkhesīti? Thero tassa somanassasaṃvegaṃ janayitvā tamaṃ nīhari, tasmā sallakkhesīti.

What quickly disappears for us is what is swiftly not seen in the darkness, like a form. By this, he indicates: 'Venerable sir, I do not recall that answer to the question.' The Elder, reflecting, 'Why does this yakkha declare his inability to recall? Is he evading the question?' understood: 'Gods are indeed greatly deluded. Being overwhelmed by the objects at the six sense-doors, they do not know even whether they have eaten or not eaten, or whether they have drunk or not drunk; what is done here, they forget here.' Some, however, say: 'The Elder is venerable and worthy of his reverence. Therefore, he spoke thus out of fear, thinking: "Just now I have come after learning a question from the foremost person in the world, and just now I have entered among the dancers. The Elder might scold me for this."' But this is called deceit, and a noble disciple does not have such deceit. Therefore, it should be understood that he did not recall it simply due to delusion. Why then did he recall it later? The Elder, having stirred in him a joyous sense of urgency, dispelled the darkness. Therefore, he recalled it.

Idāni sakko pubbe attano evaṃ bhūtakāraṇaṃ therassa ārocetuṃ bhūtapubbantiādimāha. Tattha samupabyūḷhoti sannipatito rāsibhūto. Asurā parājiniṃsūti asurā parājayaṃ pāpuṇiṃsu. Kadā panete parājitāti? Sakkassa nibbattakāle. Sakko kira anantare attabhāve magadharaṭṭhe macalagāme magho nāma māṇavo ahosi, paṇḍito byatto, bodhisattacariyā viyassa cariyā ahosi. So tettiṃsa purise gahetvā kalyāṇamakāsi. Ekadivasaṃ attanova paññāya upaparikkhitvā gāmamajjhe mahājanassa sannipatitaṭṭhāne kacavaraṃ ubhayato apabbahitvā taṃ ṭhānaṃ atiramaṇīyamakāsi, puna tattheva maṇḍapaṃ kāresi, puna gacchante kāle sālaṃ kāresi. Gāmato ca nikkhamitvā gāvutampi aḍḍhayojanampi tigāvutampi yojanampi vicaritvā tehi sahāyehi saddhiṃ visamaṃ samaṃ akāsi. Te sabbepi ekacchandā tattha tattha setuyuttaṭṭhānesu setuṃ, maṇḍapasālāpokkharaṇīmālāgaccharopanādīnaṃ yuttaṭṭhānesu maṇḍapādīni karontā bahuṃ puññamakaṃsu. Magho satta vatapadāni pūretvā kāyassa bhedā saddhiṃ sahāyehi tāvatiṃsabhavane nibbatti.

Now, Sakka, wishing to relate to the Elder the cause of his having become thus in the past, spoke the words beginning with 'It is a thing of the past.' Therein, 'assembled together' means gathered, massed. 'The asuras were defeated' means the asuras met with defeat. When were they defeated? At the time of Sakka's arising. It is said that Sakka, in his immediately preceding existence, was a young man named Magha in the village of Macala in the country of Magadha—wise, intelligent, and his conduct was like that of a Bodhisatta. Taking thirty-three men with him, he performed good deeds. One day, having investigated with his own wisdom, he cleared away the rubbish from both sides of a public gathering place in the middle of the village and made that place exceedingly delightful. Again, he had a pavilion made right there. Again, as time went on, he had a hall made. And having gone out from the village, wandering a gāvuta and half a yojana, together with those companions he made the uneven ground even. All of them, with a single purpose, building bridges in suitable places here and there, and making pavilions, halls, ponds, planting garlands of flowers and trees, and so on, in suitable places, they performed much merit. Magha, having fulfilled the seven vows, upon the breakup of the body, was reborn in the Tāvatiṃsa realm together with his companions.

Tasmiṃ [Pg.203] kāle asuragaṇā tāvatiṃsadevaloke paṭivasanti. Sabbe te devānaṃ samānāyukā samānavaṇṇā ca honti, te sakkaṃ saparisaṃ disvā adhunā nibbattā navakadevaputtā āgatāti mahāpānaṃ sajjayiṃsu. Sakko devaputtānaṃ saññaṃ adāsi – ‘‘amhehi kusalaṃ karontehi na parehi saddhiṃ sādhāraṇaṃ kataṃ, tumhe gaṇḍapānaṃ mā pivittha pītamattameva karothā’’ti. Te tathā akaṃsu. Bālaasurā gaṇḍapānaṃ pivitvā mattā niddaṃ okkamiṃsu. Sakko devānaṃ saññaṃ datvā te pādesu gāhāpetvā sinerupāde khipāpesi, sinerussa heṭṭhimatale asurabhavanaṃ nāma atthi, tāvatiṃsadevalokappamāṇameva. Tattha asurā vasanti. Tesampi cittapāṭali nāma rukkho atthi. Te tassa pupphanakāle jānanti – ‘‘nāyaṃ tāvatiṃsā, sakkena vañcitā maya’’nti. Te gaṇhatha nanti vatvā sineruṃ pariharamānā deve vuṭṭhe vammikapādato vammikamakkhikā viya abhiruhiṃsu. Tattha kālena devā jinanti, kālena asurā. Yadā devānaṃ jayo hoti, asure yāva samuddapiṭṭhā anubandhanti. Yadā asurānaṃ jayo hoti, deve yāva vedikapādā anubandhanti. Tasmiṃ pana saṅgāme devānaṃ jayo ahosi, devā asure yāva samuddapiṭṭhā anubandhiṃsu. Sakko asure palāpetvā pañcasu ṭhānesu ārakkhaṃ ṭhapesi. Evaṃ ārakkhaṃ datvā vedikapāde vajirahatthā indapaṭimāyo ṭhapesi. Asurā kālena kālaṃ uṭṭhahitvā tā paṭimāyo disvā, ‘‘sakko appamatto tiṭṭhatī’’ti tatova nivattanti. Tato paṭinivattitvāti vijitaṭṭhānato nivattitvā. Paricārikāyoti mālāgandhādikammakārikāyo.

At that time, the hosts of asuras were dwelling in the Tāvatiṃsa devaloka. All of them had the same lifespan and appearance as the devas. Seeing Sakka and his retinue, they thought, 'These newly arisen devaputtas have come,' and prepared a great drink. Sakka gave a sign to the devaputtas: 'We who have done wholesome deeds should not associate with others. Do not drink the strong liquor; just pretend to drink.' They did so. The foolish asuras drank the strong liquor, became intoxicated, and fell asleep. Sakka gave a sign to the devas, had them seized by the feet, and had them thrown down at the foot of Sineru. At the base below Sineru there is a realm called the Asura Abode, of the very same size as the Tāvatiṃsa devaloka. There the asuras dwell. They too have a tree called the Cittapāṭali. When it blooms, they know, 'This is not Tāvatiṃsa; we have been deceived by Sakka!' Saying, 'Seize him!' and surrounding Sineru, they ascend like winged termites from the base of an anthill when it rains. There, sometimes the devas win, sometimes the asuras. When the devas are victorious, they pursue the asuras as far as the ocean's surface. When the asuras are victorious, they pursue the devas as far as the foot of the balustrade. In that particular battle, the devas were victorious, and they pursued the asuras as far as the ocean's surface. Sakka, having made the asuras flee, placed guards in five places. Having thus placed guards, he stationed images of Indra with thunderbolts in hand at the foot of the balustrade. The asuras, rising up from time to time, see those images and, thinking, 'Sakka stands vigilant,' turn back from that very place. 'Having retreated from there' means having retreated from the place of victory. 'Female attendants' means the female workers who prepare garlands, perfumes, and so on.

393. Vessavaṇo ca mahārājāti so kira sakkassa vallabho, balavavissāsiko, tasmā sakkena saddhiṃ agamāsi. Purakkhatvāti purato katvā. Pavisiṃsūti pavisitvā pana upaḍḍhapihitāni dvārāni katvā olokayamānā aṭṭhaṃsu. Idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakanti, mārisa moggallāna, idampi vejayantassa pāsādassa rāmaṇeyyakaṃ passa, suvaṇṇatthambhe passa, rajatatthambhe maṇitthambhe pavāḷatthambhe lohitaṅgatthambhe masāragallatthambhe muttatthambhe sattaratanatthambhe, tesaṃyeva suvaṇṇādimaye ghaṭake vāḷarūpakāni ca passāti [Pg.204] evaṃ thambhapantiyo ādiṃ katvā rāmaṇeyyakaṃ dassento evamāha. Yathā taṃ pubbekatapuññassāti yathā pubbe katapuññassa upabhogaṭṭhānena sobhitabbaṃ, evamevaṃ sobhatīti attho. Atibāḷhaṃ kho ayaṃ yakkho pamatto viharatīti attano pāsāde nāṭakaparivārena sampattiyā vasena ativiya matto.

393. Vessavaṇa the Great King, it is said, was beloved by Sakka and very trusted; therefore, he went with Sakka. 'Having placed in front' means having placed him in front. 'They entered' means that having entered, they stood watching, having made the doors half-closed. 'Friend Moggallāna, see also this delightfulness of the Vejayanta Palace!' means: 'Friend Moggallāna, see this delightfulness of the Vejayanta Palace! See the golden pillars, the silver pillars, the jeweled pillars, the coral pillars, the ruby pillars, the cat’s-eye pillars, the pearl pillars, and the pillars of the seven gems! And see the figures of beasts of prey on the capitals made of gold and so on of those very pillars!' Thus, beginning with the rows of pillars and showing its delightfulness, he spoke. 'As befits one who has done merit in the past' means: just as it should be adorned as a place of enjoyment for one who has done merit in the past, so it shines—this is the meaning. 'This yakkha lives in exceedingly great negligence' means: he is exceedingly intoxicated on account of the accomplishment of his palace with its retinue of dancers.

Iddhābhisaṅkhāraṃ abhisaṅkhāsīti iddhimakāsi. Āpokasiṇaṃ samāpajjitvā pāsādapatiṭṭhitokāsaṃ udakaṃ hotūti iddhiṃ adhiṭṭhāya pāsādakaṇṇike pādaṅguṭṭhakena pahari. So pāsādo yathā nāma udakapiṭṭhe ṭhapitapattaṃ mukhavaṭṭiyaṃ aṅguliyā pahaṭaṃ aparāparaṃ kampati calati na santiṭṭhati. Evamevaṃ saṃkampi sampakampi sampavedhi, thambhapiṭṭhasaṅghāṭakaṇṇikagopānasiādīni karakarāti saddaṃ muñcantāni patituṃ viya āraddhāni. Tena vuttaṃ – ‘‘saṅkampesi sampakampesi sampavedhesī’’ti. Acchariyabbhutacittajātāti aho acchariyaṃ, aho abbhutanti evaṃ sañjātaacchariyaabbhutā ceva sañjātatuṭṭhino ca ahesuṃ uppannabalavasomanassā. Saṃvigganti ubbiggaṃ. Lomahaṭṭhajātanti jātalomahaṃsaṃ, kañcanabhittiyaṃ ṭhapitamaṇināgadantehi viya uddhaggehi lomehi ākiṇṇasarīranti attho. Lomahaṃso ca nāmesa somanassenapi hoti domanassenapi, idha pana somanassena jāto. Thero hi sakkassa somanassavegena saṃvejetuṃ taṃ pāṭihāriyamakāsi. Tasmā somanassavegena saṃviggalomahaṭṭhaṃ viditvāti attho.

‘He performed a psychic formation’ means he performed a psychic power. Having attained the water kasiṇa, he resolved with psychic power, “Let the place where the palace stands become water,” and struck the palace pinnacle with his big toe. That palace shook, trembled, and quivered, just as a bowl placed on the surface of water, when struck on the rim by a finger, shakes back and forth, moves, and does not stay still. In the same way, it shook, trembled, and quivered; the pillars, tie-beams, pinnacles, rafters, and so on, emitting a creaking sound, seemed as if they had begun to fall. Therefore it was said: “He shook it, made it tremble, made it quiver.” ‘Their minds were filled with wonder and amazement’ means they became filled with wonder and amazement, and also with delight, and strong joy arose in them. ‘Agitated’ means disturbed. ‘Their hair stood on end’ means their hair stood on end, their bodies covered with upright hairs like jeweled ivory pegs on a golden wall—this is the meaning. This standing of the hair, indeed, can be caused by joy or by sorrow, but here it was caused by joy. For the Elder performed that miracle in order to stir Sakka with the force of joy. Therefore, the meaning is: ‘knowing that he was agitated and his hair stood on end from the force of joy’.

394. Idhāhaṃ, mārisāti idānissa yasmā therena somanassasaṃvegaṃ janayitvā tamaṃ vinoditaṃ, tasmā sallakkhetvā evamāha. Eso nu te, mārisa, so bhagavā satthāti, mārisa, tvaṃ kuhiṃ gatosīti vutte mayhaṃ satthu santikanti vadesi, imasmiṃ devaloke ekapādakena viya tiṭṭhasi, yaṃ tvaṃ evaṃ vadesi, eso nu te, mārisa, so bhagavā satthāti pucchiṃsu. Sabrahmacārī me esoti ettha kiñcāpi thero anagāriyo abhinīhārasampanno aggasāvako, sakko agāriyo, maggabrahmacariyavasena panete sabrahmacārino honti, tasmā evamāha. Aho [Pg.205] nūna te so bhagavā satthāti sabrahmacārī tāva te evaṃmahiddhiko, so pana te bhagavā satthā aho nūna mahiddhikoti satthu iddhipāṭihāriyadassane jātābhilāpā hutvā evamāhaṃsu.

394. ‘Here I, friend…’ means: now, since the Elder had aroused joy and a sense of spiritual urgency in him and dispelled his darkness, he reflected and spoke thus. ‘Is that, friend, your Blessed One, the Teacher?’ means: when asked, ‘Friend, where have you gone?’ you say, ‘To the presence of my Teacher.’ You stand in this deva world as if on one foot, because you say this. ‘Is that, friend, your Blessed One, the Teacher?’ they asked. ‘He is my fellow in the holy life’: here, although the Elder is a homeless one, accomplished in his aspiration, a chief disciple, and Sakka is a householder, yet by way of the holy life of the path they are fellows in the holy life; therefore he spoke thus. ‘Ah, indeed, that Blessed One is your Teacher!’ means: if your fellow in the holy life is of such great psychic power, then that Blessed One, your Teacher—ah, how powerful he must be! Having had this utterance arise upon seeing the Teacher's miracle of psychic power, they spoke thus.

395. Ñātaññatarassāti paññātaññatarassa, sakko hi paññātānaṃ aññataro. Sesaṃ sabbattha pākaṭameva, desanaṃ pana bhagavā yathānusandhināva niṭṭhāpesīti.

395. ‘Of a certain well-known one’ means ‘of a certain renowned one,’ for Sakka is one of the renowned ones. The rest is clear everywhere. The Blessed One concluded the discourse according to its connection.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

Cūḷataṇhāsaṅkhayasuttavaṇṇanā niṭṭhitā.

The commentary on the Cūḷataṇhāsaṅkhaya Sutta is concluded.

8. Mahātaṇhāsaṅkhayasuttavaṇṇanā

Commentary on the Mahātaṇhāsaṅkhaya Sutta

396. Evaṃ me sutanti mahātaṇhāsaṅkhayasuttaṃ. Tattha diṭṭhigatanti alagaddūpamasutte laddhimattaṃ diṭṭhigatanti vuttaṃ, idha sassatadiṭṭhi. So ca bhikkhu bahussuto, ayaṃ appassuto, jātakabhāṇako bhagavantaṃ jātakaṃ kathetvā, ‘‘ahaṃ, bhikkhave, tena samayena vessantaro ahosiṃ, mahosadho, vidhurapaṇḍito, senakapaṇḍito, mahājanako rājā ahosi’’nti samodhānentaṃ suṇāti. Athassa etadahosi – ‘‘ime rūpavedanāsaññāsaṅkhārā tattha tattheva nirujjhanti, viññāṇaṃ pana idhalokato paralokaṃ, paralokato imaṃ lokaṃ sandhāvati saṃsaratī’’ti sassatadassanaṃ uppannaṃ. Tenāha – ‘‘tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña’’nti.

8. ‘Thus have I heard’—this is the Mahātaṇhāsaṅkhaya Sutta. Therein, regarding ‘a matter of view’ (diṭṭhigata), in the Alagaddūpama Sutta it is called mere wrong belief, but here it is the eternalist view. That monk was very learned, this one of little learning. A reciter of the Jātakas, he heard the Blessed One, after telling a Jātaka, make the connection, saying: “Monks, at that time I was Vessantara, Mahosadha, Vidhurapaṇḍita, Senakapaṇḍita, and King Mahājanaka.” Then it occurred to him: “These forms, feelings, perceptions, and formations cease right there in each place, but consciousness runs on and transmigrates from this world to the next, and from the next world back to this one.” Thus the eternalist view arose in him. Hence he said: “This very consciousness runs on and transmigrates, not another.”

Sammāsambuddhena pana, ‘‘viññāṇaṃ paccayasambhavaṃ, sati paccaye uppajjati, vinā paccayaṃ natthi viññāṇassa sambhavo’’ti vuttaṃ. Tasmā ayaṃ bhikkhu buddhena akathitaṃ katheti, jinacakke pahāraṃ deti, vesārajjañāṇaṃ paṭibāhati, sotukāmaṃ janaṃ visaṃvādeti, ariyapathe tiriyaṃ nipatitvā mahājanassa ahitāya dukkhāya paṭipanno. Yathā nāma rañño rajje mahācoro uppajjamāno mahājanassa ahitāya dukkhāya uppajjati, evaṃ jinasāsane coro [Pg.206] hutvā mahājanassa ahitāya dukkhāya uppannoti veditabbo. Sambahulā bhikkhūti janapadavāsino piṇḍapātikabhikkhū. Tenupasaṅkamiṃsūti ayaṃ parisaṃ labhitvā sāsanampi antaradhāpeyya, yāva pakkhaṃ na labhati, tāvadeva naṃ diṭṭhigatā vivecemāti sutasutaṭṭhānatoyeva aṭṭhatvā anisīditvā upasaṅkamiṃsu.

But the Perfectly Enlightened One has said: “Consciousness arises from a condition; when there is a condition, it arises; without a condition, there is no arising of consciousness.” Therefore, this monk speaks what was not spoken by the Buddha, strikes a blow against the Wheel of the Conqueror, obstructs the knowledge of confidence, deceives people who wish to listen, and having fallen sideways on the noble path, is practicing for the harm and suffering of the great multitude. Just as a great thief arising in a king’s realm arises for the harm and suffering of the great multitude, so it should be understood that, having become a thief in the Conqueror's Dispensation, he has arisen for the harm and suffering of the great multitude. 'Many monks' means monks dwelling in the countryside who live on alms-food. 'They approached him' means they thought: “Having gained an assembly, this monk might even cause the Dispensation to disappear. Before he gains a faction, let us separate him from this wrong view.” Thus, from the very place they heard it, without stopping or sitting down, they approached him.

398. Katamaṃ taṃ sāti viññāṇanti sāti yaṃ tvaṃ viññāṇaṃ sandhāya vadesi, katamaṃ taṃ viññāṇanti? Yvāyaṃ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedetīti, bhante, yo ayaṃ vadati vedayati, yo cāyaṃ tahiṃ tahiṃ kusalākusalakammānaṃ vipākaṃ paccanubhoti. Idaṃ, bhante, viññāṇaṃ, yamahaṃ sandhāya vademīti. Kassa nu kho nāmāti kassa khattiyassa vā brāhmaṇassa vā vessasuddagahaṭṭhapabbajitadevamanussānaṃ vā aññatarassa.

398. “Which, Sāti, is that consciousness?” means: “Sāti, with reference to which consciousness do you speak? Which is that consciousness?” “Venerable sir, it is this which speaks and feels, and which experiences here and there the result of good and bad deeds,” means: “Venerable sir, it is this one who speaks and feels, this one who in various places experiences the result of wholesome and unwholesome actions. This, venerable sir, is the consciousness to which I refer when I speak.” “To whom now by name…” means: to which Khattiya, Brahmin, Vessa, Sudda, householder, renunciant, deva, human, or any other.

399. Atha kho bhagavā bhikkhū āmantesīti kasmā āmantesi? Sātissa kira evaṃ ahosi – ‘‘satthā maṃ ‘moghapuriso’ti vadati, na ca moghapurisoti vuttamatteneva maggaphalānaṃ upanissayo na hoti. Upasenampi hi vaṅgantaputtaṃ, ‘atilahuṃ kho tvaṃ moghapurisa bāhullāya āvatto’ti (mahāva. 75) bhagavā moghapurisavādena ovadi. Thero aparabhāge ghaṭento vāyamanto cha abhiññā sacchākāsi. Ahampi tathārūpaṃ vīriyaṃ paggaṇhitvā maggaphalāni nibbattessāmī’’ti. Athassa bhagavā chinnapaccayo ayaṃ sāsane aviruḷhadhammoti dassento bhikkhū āmantesi. Usmīkatotiādi heṭṭhā vuttādhippāyameva. Atha kho bhagavāti ayampi pāṭiyekko anusandhi. Sātissa kira etadahosi – ‘‘bhagavā mayhaṃ maggaphalānaṃ upanissayo natthīti vadati, kiṃ sakkā upanissaye asati kātuṃ? Na hi tathāgatā saupanissayasseva dhammaṃ desenti, yassa kassaci desentiyeva. Ahaṃ buddhassa santikā sugatovādaṃ labhitvā saggasampattūpagaṃ kusalaṃ karissāmī’’ti. Athassa bhagavā, ‘‘nāhaṃ, moghapurisa, tuyhaṃ ovādaṃ vā anusāsaniṃ vā demī’’ti sugatovādaṃ paṭippassambhento imaṃ desanaṃ ārabhi. Tassattho heṭṭhā vuttanayeneva veditabbo. Idāni parisāya [Pg.207] laddhiṃ sodhento, ‘‘idhāhaṃ bhikkhū paṭipucchissāmī’’tiādimāha. Taṃ sabbampi heṭṭhā vuttanayeneva veditabbaṃ.

399. Then the Blessed One addressed the monks—why did he address them? It seems that Sāti thought: “The Teacher calls me a ‘worthless man,’ but merely by being called a ‘worthless man,’ the supporting condition for the path and its fruit does not cease to be. For the Blessed One also admonished the Venerable Upasena Vaṅgantaputta with the words for a ‘worthless man,’ saying, ‘You are too quick, worthless man, to revert to indulgence.’ Later, that elder, by striving and making an effort, realized the six direct knowledges. I too, by rousing such energy, will bring forth the path and its fruit.” Then the Blessed One, to show that “This one’s supporting condition is cut off; his qualities have not grown in this Dispensation,” addressed the monks. The passage beginning with “Usmīkato” has the same meaning as explained previously. Then the Blessed One—this is also a separate connection. It seems Sāti thought: “The Blessed One says I have no supporting condition for the path and its fruit. When there is no supporting condition, what can be done? For it is not that the Tathāgatas teach the Dhamma only to one who has a supporting condition; they teach it to anyone at all. Having received the Sugata’s advice from the Buddha, I will perform wholesome actions leading to attainment in heaven.” Then the Blessed One, causing the Sugata’s advice to cease for him, began this discourse, saying: “Worthless man, I give you no advice or instruction.” Its meaning should be understood in the way stated previously. Now, to purify the view of the assembly, he said, “Here, I will question the monks,” and so on. All of that should also be understood in the way stated previously.

400. Idāni viññāṇassa sappaccayabhāvaṃ dassetuṃ yaṃ yadeva, bhikkhavetiādimāha. Tattha manañca paṭicca dhamme cāti sahāvajjanena bhavaṅgamanañca tebhūmakadhamme ca paṭicca. Kaṭṭhañca paṭiccātiādi opammanidassanatthaṃ vuttaṃ. Tena kiṃ dīpeti? Dvārasaṅkantiyā abhāvaṃ. Yathā hi kaṭṭhaṃ paṭicca jalamāno aggi upādānapaccaye satiyeva jalati, tasmiṃ asati paccayavekallena tattheva vūpasammati, na sakalikādīni saṅkamitvā sakalikaggītiādisaṅkhyaṃ gacchati, evameva cakkhuñca paṭicca rūpe ca uppannaṃ viññāṇaṃ tasmiṃ dvāre cakkhurūpaālokamanasikārasaṅkhāte paccayamhi satiyeva uppajjati, tasmiṃ asati paccayavekallena tattheva nirujjhati, na sotādīni saṅkamitvā sotaviññāṇantiādisaṅkhyaṃ gacchati. Esa nayo sabbavāresu. Iti bhagavā nāhaṃ viññāṇappavatte dvārasaṅkantimattampi vadāmi, ayaṃ pana sāti moghapuriso bhavasaṅkantiṃ vadatīti sātiṃ niggahesi.

400. Now, to show the conditioned nature of consciousness, he said, “Monks, dependent on whatever…” Therein, “dependent on the mind and on mental objects” means dependent on the life-continuum mind together with adverting, and on the phenomena of the three planes. The passage beginning with “dependent on firewood” was spoken to provide a simile. What does it show? The absence of transference between doors. For just as a fire burning in dependence on firewood burns only when the condition of fuel is present, and when that is absent, it is extinguished right there due to the deficiency of a condition—it does not transfer to splinters and so on and acquire the designation ‘splinter-fire’—so too, consciousness that has arisen in dependence on the eye and forms arises only when the condition at that door—namely, the eye, form, light, and attention—is present. When that is absent, it ceases right there due to the deficiency of a condition; it does not transfer to the ear and so on and acquire the designation ‘ear-consciousness.’ This is the method in all cases. Thus, the Blessed One rebuked Sāti, thinking: “I do not speak of even a mere transference between doors in the arising of consciousness, but this worthless man Sāti speaks of a transference between existences.”

401. Evaṃ viññāṇassa sappaccayabhāvaṃ dassetvā idāni pana pañcannampi khandhānaṃ sappaccayabhāvaṃ dassento, bhūtamidantiādimāha. Tattha bhūtamidanti idaṃ khandhapañcakaṃ jātaṃ bhūtaṃ nibbattaṃ, tumhepi taṃ bhūtamidanti, bhikkhave, passathāti. Tadāhārasambhavanti taṃ panetaṃ khandhapañcakaṃ āhārasambhavaṃ paccayasambhavaṃ, sati paccaye uppajjati evaṃ passathāti pucchati. Tadāhāranirodhāti tassa paccayassa nirodhā. Bhūtamidaṃ nossūti bhūtaṃ nu kho idaṃ, na nu kho bhūtanti. Tadāhārasambhavaṃ nossūti taṃ bhūtaṃ khandhapañcakaṃ paccayasambhavaṃ nu kho, na nu khoti. Tadāhāranirodhāti tassa paccayassa nirodhā. Nirodhadhammaṃ nossūti taṃ dhammaṃ nirodhadhammaṃ nu kho, na nu khoti. Sammappaññāya passatoti idaṃ khandhapañcakaṃ jātaṃ bhūtaṃ nibbattanti yāthāvasarasalakkhaṇato vipassanāpaññāya sammā passantassa. Paññāya sudiṭṭhanti vuttanayeneva vipassanāpaññāya suṭṭhu diṭṭhaṃ. Evaṃ ye ye taṃ pucchaṃ sallakkhesuṃ, tesaṃ tesaṃ paṭiññaṃ gaṇhanto pañcannaṃ khandhānaṃ sappaccayabhāvaṃ dasseti.

401. Having thus shown the state of consciousness as having a cause, now, wishing to show the state of the five aggregates also as having a cause, he says, “This has come to be,” and so on. Herein, “This has come to be” means this pentad of aggregates is born, has come to be, has been produced. “You too, bhikkhus, should see it as ‘This has come to be.’” “It originates from a condition”—this pentad of aggregates originates from a condition, arises from a cause; when the cause is present, it arises. “Do you see it thus?” he asks. “With the cessation of that condition”—meaning, with the cessation of that cause. “Is this not come to be?”—is this come to be, or is it not come to be? “Does it not originate from a condition?”—does that pentad of aggregates that has come to be originate from a cause, or does it not? “With the cessation of that condition”—meaning, with the cessation of that cause. “Is it not a phenomenon subject to cessation?”—is that phenomenon subject to cessation, or is it not? “One sees with right wisdom”—this refers to one who sees rightly with insight-wisdom that this pentad of aggregates is born, has come to be, and has been produced, in accordance with its true characteristic and function. “Well seen with wisdom”—well seen with insight-wisdom in the manner already stated. Thus, accepting the acknowledgement of those who were able to mark that question, he shows the state of the five aggregates as having a cause.

Idāni yāya paññāya tehi taṃ sappaccayaṃ sanirodhaṃ khandhapañcakaṃ sudiṭṭhaṃ, tattha nittaṇhabhāvaṃ pucchanto imaṃ ce tumhetiādimāha. Tattha diṭṭhinti vipassanāsammādiṭṭhiṃ[Pg.208]. Sabhāvadassanena parisuddhaṃ. Paccayadassanena pariyodātaṃ. Allīyethāti taṇhādiṭṭhīhi allīyitvā vihareyyātha. Kelāyethāti taṇhādiṭṭhīhi kīḷamānā vihareyyātha. Dhanāyethāti dhanaṃ viya icchantā gedhaṃ āpajjeyyātha. Mamāyethāti taṇhādiṭṭhīhi mamattaṃ uppādeyyātha. Nittharaṇatthāya no gahaṇatthāyāti yo so mayā caturoghanittharaṇatthāya kullūpamo dhammo desito, no nikantivasena gahaṇatthāya. Api nu taṃ tumhe ājāneyyāthāti. Vipariyāyena sukkapakkho veditabbo.

Now, regarding the wisdom by which that pentad of aggregates—with its cause and its cessation—was well seen by them, wishing to ask about the state of being without craving in regard to that wisdom, he spoke the words beginning with, “If you…” Herein, “view” refers to insight right view. It is purified by seeing its own nature. It is clarified by seeing conditions. “Would you cling”—would you dwell clinging with craving and views. “Would you delight”—would you dwell playing with craving and views. “Would you cherish”—would you fall into greed, desiring it like wealth. “Would you claim it as mine”—would you generate a sense of ‘mine’ with craving and views. “For crossing over, not for grasping”—the raft-like Dhamma I taught is for the purpose of crossing over the four floods, not for the purpose of grasping out of attachment. “Would you understand that?” The bright side should be understood as the opposite of this.

402. Idāni tesaṃ khandhānaṃ paccayaṃ dassento, cattārome, bhikkhave, āhārātiādimāha, tampi vuttatthameva. Yathā pana eko imaṃ jānāsīti vutto, ‘‘na kevalaṃ imaṃ, mātarampissa jānāmi, mātu mātarampī’’ti evaṃ paveṇivasena jānanto suṭṭhu jānāti nāma. Evamevaṃ bhagavā na kevalaṃ khandhamattameva jānāti, khandhānaṃ paccayampi tesampi paccayānaṃ paccayanti evaṃ sabbapaccayaparamparaṃ jānāti. So taṃ, buddhabalaṃ dīpento idāni paccayaparamparaṃ dassetuṃ, ime ca, bhikkhave, cattāro āhārātiādimāha. Taṃ vuttatthameva. Iti kho, bhikkhave, avijjāpaccayā saṅkhārā…pe… dukkhakkhandhassa samudayo hotīti ettha pana paṭiccasamuppādakathā vitthāretabbā bhaveyya, sā visuddhimagge vitthāritāva.

402. Now, wishing to show the cause of those aggregates, he said, “Bhikkhus, there are these four nutriments,” and so on. This too has the meaning already explained. Just as one who is asked, “Do you know this person?” says, “Not only this person, but I also know his mother, and his mother’s mother,” thus knowing well by way of lineage, so too the Blessed One knows not only the aggregates themselves but also their causes and the causes of those causes—thus knowing the entire succession of causes. He, demonstrating that Buddha-power, in order to show the succession of causes, now says, “And bhikkhus, there are these four nutriments,” and so on. That has the meaning already explained. “Thus, bhikkhus, with ignorance as condition, formations… the origin of this whole mass of suffering”—here, however, the discourse on dependent origination should be elaborated, but it has already been elaborated in the Visuddhimagga.

404. Imasmiṃ sati idaṃ hotīti imasmiṃ avijjādike paccaye sati idaṃ saṅkhārādikaṃ phalaṃ hoti. Imassuppādā idaṃ uppajjatīti imassa avijjādikassa paccayassa uppādā idaṃ saṅkhārādikaṃ phalaṃ uppajjati, tenevāha – ‘‘yadidaṃ avijjāpaccayā saṅkhārā…pe… samudayo hotī’’ti. Evaṃ vaṭṭaṃ dassetvā idāni vivaṭṭaṃ dassento, avijjāya tveva asesavirāganirodhātiādimāha. Tattha avijjāya tvevāti avijjāya eva tu. Asesavirāganirodhāti virāgasaṅkhātena maggena asesanirodhā anuppādanirodhā. Saṅkhāranirodhoti saṅkhārānaṃ anuppādanirodho hoti, evaṃ niruddhānaṃ pana saṅkhārānaṃ nirodhā viññāṇanirodho hoti, viññāṇādīnañca nirodhā nāmarūpādīni niruddhāniyeva hontīti dassetuṃ saṅkhāranirodhā viññāṇanirodhotiādiṃ vatvā evametassa kevalassa dukkhakkhandhassa nirodho [Pg.209] hotīti vuttaṃ. Tattha kevalassāti sakalassa, suddhassa vā, sattavirahitassāti attho. Dukkhakkhandhassāti dukkharāsissa. Nirodho hotīti anuppādo hoti.

404. “When this exists, that comes to be”: when this cause, beginning with ignorance, exists, this result, beginning with formations, comes to be. “With the arising of this, that arises”: with the arising of this cause, beginning with ignorance, this result, beginning with formations, arises. For that very reason, he said: “That is: with ignorance as condition, formations… the origin comes to be.” Having shown the round of existence in this way, now, showing the un-rounding, he said: “With the remainderless fading away and cessation of ignorance itself…” Herein, “of ignorance itself” means “truly of ignorance.” “Remainderless fading away and cessation” means cessation without remainder, cessation of non-arising, through the path known as dispassion. “Cessation of formations” means the cessation of non-arising of formations. With the cessation of formations that have thus ceased, there is the cessation of consciousness; and to show that with the cessation of consciousness and so on, name-and-form and so on are indeed ceased, having said “with the cessation of formations, there is the cessation of consciousness” and so on, it is said: “Thus is the cessation of this entire mass of suffering.” Herein, “entire” means “of the whole,” or “of the pure,” or “devoid of a being.” “Mass of suffering” means “of the heap of suffering.” “There is the cessation” means “there is non-arising.”

406. Imasmiṃ asatītiādi vuttapaṭipakkhanayena veditabbaṃ.

406. The passage beginning with “When this does not exist…” should be understood in the manner opposite to what has been stated.

407. Evaṃ vaṭṭavivaṭṭaṃ kathetvā idāni imaṃ dvādasaṅgapaccayavaṭṭaṃ saha vipassanāya maggena jānantassa yā paṭidhāvanā pahīyati, tassā abhāvaṃ pucchanto api nu tumhe, bhikkhavetiādimāha. Tattha evaṃ jānantāti evaṃ sahavipassanāya maggena jānantā. Evaṃ passantāti tasseva vevacanaṃ. Pubbantanti purimakoṭṭhāsaṃ, atītakhandhadhātuāyatanānīti attho. Paṭidhāveyyāthāti taṇhādiṭṭhivasena paṭidhāveyyātha. Sesaṃ sabbāsavasutte vitthāritameva.

407. Having thus taught the cycle and the un-rounding, now, for one who knows this twelve-limbed causal cycle together with the path associated with insight, the running back is abandoned. Wishing to ask about the absence of that running back, he spoke the words beginning with, “Bhikkhus, would you…” Herein, “knowing thus” means knowing thus with the path together with insight. “Seeing thus” is a synonym for that. “The past” means the prior portion; the meaning is the past aggregates, elements, and sense bases. “Would you run back” means would you run back by way of craving and views. The rest is elaborated in the Sabbāsava Sutta.

Idāni nesaṃ tattha niccalabhāvaṃ pucchanto, api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha, satthā no garūtiādimāha. Tattha garūti bhāriko akāmā anuvattitabbo. Samaṇoti buddhasamaṇo. Aññaṃ satthāraṃ uddiseyyāthāti ayaṃ satthā amhākaṃ kiccaṃ sādhetuṃ na sakkotīti api nu evaṃsaññino hutvā aññaṃ bāhirakaṃ satthāraṃ uddiseyyātha. Puthusamaṇabrāhmaṇānanti evaṃsaññino hutvā puthūnaṃ titthiyasamaṇānaṃ ceva brāhmaṇānañca. Vatakotūhalamaṅgalānīti vatasamādānāni ca diṭṭhikutūhalāni ca diṭṭhasutamutamaṅgalāni ca. Tāni sārato paccāgaccheyyāthāti etāni sāranti evaṃsaññino hutvā paṭiāgaccheyyātha. Evaṃ nissaṭṭhāni ca puna gaṇheyyāthāti attho. Sāmaṃ ñātanti sayaṃ ñāṇena ñātaṃ. Sāmaṃ diṭṭhanti sayaṃ paññācakkhunā diṭṭhaṃ. Sāmaṃ viditanti sayaṃ vibhāvitaṃ pākaṭaṃ kataṃ. Upanītā kho me tumheti mayā, bhikkhave, tumhe iminā sandiṭṭhikādisabhāvena dhammena nibbānaṃ upanītā, pāpitāti attho. Sandiṭṭhikotiādīnamattho visuddhimagge vitthārito. Idametaṃ paṭicca vuttanti etaṃ vacanamidaṃ tumhehi sāmaṃ ñātādibhāvaṃ paṭicca vuttaṃ.

Now, asking about their unshaken state in that attained knowledge, he said: 'Bhikkhus, knowing thus, seeing thus, would you say, "The Teacher is revered by us..."' and so on. Herein, 'revered' (garu) means weighty, burdensome (bhāriko), to be followed even unwillingly. 'Ascetic' (samaṇo) means the Buddha-ascetic. 'Would you point to another teacher?' means: having the perception, 'This teacher is unable to accomplish our task,' would you then point to another, external teacher? 'Of various ascetics and brahmins' refers to the many sectarian ascetics and brahmins. 'Observances, curiosities, and auspicious signs' means the undertaking of observances, curiosities related to views, and auspicious signs based on what is seen, heard, or sensed. 'Would you return to them as the essential?' means: perceiving these as the essential, would you return to them? The meaning is: would you again take up what has been abandoned? 'Known by oneself' means known by one's own knowledge. 'Seen by oneself' means seen by one's own eye of wisdom. 'Understood by oneself' means made clear and evident by oneself. 'You have been led by me' means: 'Bhikkhus, by me you have been led, brought to Nibbāna by this Dhamma which has the quality of being directly visible, and so on.' The meaning of 'directly visible' and so on is elaborated in the Visuddhimagga. 'This was said in reference to that' means: this statement was said in reference to the fact of its being known by you yourselves, and so on.

408. Tiṇṇaṃ kho pana, bhikkhaveti kasmā ārabhi? Nanu heṭṭhā vaṭṭavivaṭṭavasena desanā matthakaṃ pāpitāti? Āma pāpitā. Ayaṃ pana pāṭiekko anusandhi[Pg.210], ‘‘ayañhi lokasannivāso paṭisandhisammūḷho, tassa sammohaṭṭhānaṃ viddhaṃsetvā pākaṭaṃ karissāmī’’ti imaṃ desanaṃ ārabhi. Apica vaṭṭamūlaṃ avijjā, vivaṭṭamūlaṃ buddhuppādo, iti vaṭṭamūlaṃ avijjaṃ vivaṭṭamūlañca buddhuppādaṃ dassetvāpi, ‘‘puna ekavāraṃ vaṭṭavivaṭṭavasena desanaṃ matthakaṃ pāpessāmī’’ti imaṃ desanaṃ ārabhi. Tattha sannipātāti samodhānena piṇḍabhāvena. Gabbhassāti gabbhe nibbattanakasattassa. Avakkanti hotīti nibbatti hoti. Katthaci hi gabbhoti mātukucchi vutto. Yathāha –

408. Why was the teaching beginning, 'Bhikkhus, from the conjunction of three things...' started? Was not the teaching already brought to its culmination above in terms of the round of rebirth and the path leading out of the round? Indeed, it was. However, this is a special connection. Thinking, 'This world of beings is deluded by rebirth-linking; I will shatter the basis of their delusion and make it clear,' he began this teaching. Furthermore, the root of the round of rebirth is ignorance, and the root of the path leading out of the round is the arising of a Buddha. Thus, having already shown ignorance as the root of the round and the arising of a Buddha as the root of its ending, he thought, 'I will once more bring the teaching to its culmination in terms of the round and the path out of the round,' and so he began this teaching. Therein, 'conjunction' means combination, a massing together. 'Of the womb' means of a being to be born in the womb. 'There is a descent' means birth occurs. For in some places 'womb' (gabbha) is used to mean the mother's belly. As it is said:

‘‘Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo;

Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattatī’’ti. (jā. 1.15.363);

From the very first night the young man dwells in the womb, he sets out as one who has arisen and goes forth; proceeding, he does not turn back.

Katthaci gabbhe nibbattanasatto. Yathāha – ‘‘yathā kho, panānanda, aññā itthikā nava vā dasa vā māse gabbhaṃ kucchinā pariharitvā vijāyantī’’ti (ma. ni. 3.205). Idha satto adhippeto, taṃ sandhāya vuttaṃ ‘‘gabbhassa avakkanti hotī’’ti.

In some places, 'gabbha' means a being to be born in the womb. As it is said: 'Just as, Ānanda, other women carry a child (gabbha) in their belly for nine or ten months and then give birth.' Here, a being is intended; with reference to that, it is said: 'There is a descent of the embryo.'

Idhāti imasmiṃ sattaloke. Mātā ca utunī hotīti idaṃ utusamayaṃ sandhāya vuttaṃ. Mātugāmassa kira yasmiṃ okāse dārako nibbattati, tattha mahatī lohitapīḷakā saṇṭhahitvā bhijjitvā paggharati, vatthu suddhaṃ hoti, suddhe vatthumhi mātāpitūsu ekavāraṃ sannipatitesu yāva satta divasāni khettameva hoti. Tasmiṃ samaye hatthaggāhaveṇiggāhādinā aṅgaparāmasanenapi dārako nibbattatiyeva. Gandhabboti tatrūpagasatto. Paccupaṭṭhito hotīti na mātāpitūnaṃ sannipātaṃ olokayamāno samīpe ṭhito paccupaṭṭhito nāma hoti. Kammayantayantito pana eko satto tasmiṃ okāse nibbattanako hotīti ayamettha adhippāyo. Saṃsayenāti ‘‘arogo nu kho bhavissāmi ahaṃ vā, putto vā me’’ti evaṃ mahantena jīvitasaṃsayena. Lohitañhetaṃ, bhikkhaveti tadā kira mātulohitaṃ taṃ ṭhānaṃ sampattaṃ puttasinehena paṇḍaraṃ hoti. Tasmā evamāha. Vaṅkakanti gāmadārakānaṃ kīḷanakaṃ khuddakanaṅgalaṃ. Ghaṭikā vuccati dīghadaṇḍena rassadaṇḍakaṃ paharaṇakīḷā. Mokkhacikanti samparivattakakīḷā, ākāse vā daṇḍakaṃ gahetvā bhūmiyaṃ vā sīsaṃ ṭhapetvā heṭṭhupariyabhāvena parivattanakīḷananti vuttaṃ hoti. Ciṅgulakaṃ vuccati tālapaṇṇādīhi kataṃ vātappahārena paribbhamanacakkaṃ[Pg.211]. Pattāḷhakaṃ vuccati paṇṇanāḷikā, tāya vālikādīni minantā kīḷanti. Rathakanti khuddakarathaṃ. Dhanukampi khuddakadhanumeva.

Herein, 'here' means 'in this world of beings.' 'The mother is in season' refers to 'the time of fertility.' It is said that in the place within a woman where a child is to be born, a great mass of blood forms, breaks, and flows out, and the womb becomes pure. When the womb is pure, if the parents come together even once, for up to seven days, it is a fertile field. During that time, a child can be born even by the grasping of the hand, the grasping of the hair-knot, and so on, or by the touching of limbs. 'Gandhabba' refers to 'a being who is to go there.' 'Is present' does not mean that it stands nearby observing the union of the parents; rather, impelled by the mechanism of kamma, a certain being is to be born in that place—this is the intended meaning here. 'With uncertainty' means with great uncertainty about life, thinking, 'Will I be healthy, or will my child be healthy?' Regarding 'Bhikkhus, this is blood...': It is said that at that time the mother's blood, having reached that place, turns white due to affection for her child. Therefore, he said this. 'Vaṅkaka' means a small plow, a toy for village children. 'Ghaṭikā' is the name for the game of striking a short stick with a long one. 'Mokkhacikā' means a tumbling game; it is said to be a game of turning upside down, either by holding a stick in the air or by placing one's head on the ground. 'Ciṅgulaka' is the name for a wheel made of palm leaves or the like that spins when struck by the wind. 'Pattāḷhaka' is the name for a small leaf-container; they play with it by measuring sand and so on. 'Rathaka' means a small cart. 'Dhanuka' means just a small bow.

409. Sārajjatīti rāgaṃ uppādeti. Byāpajjatīti byāpādaṃ uppādeti. Anupaṭṭhitakāyasatīti kāye sati kāyasati, taṃ anupaṭṭhapetvāti attho. Parittacetasoti akusalacitto. Yatthassa te pāpakāti yassaṃ phalasamāpattiyaṃ ete nirujjhanti, taṃ na jānāti nādhigacchatīti attho. Anurodhavirodhanti rāgañceva dosañca. Abhinandatīti taṇhāvasena abhinandati, taṇhāvaseneva aho sukhantiādīni vadanto abhivadati. Ajjhosāya tiṭṭhatīti taṇhāajjhosānagahaṇena gilitvā pariniṭṭhapetvā gaṇhāti. Sukhaṃ vā adukkhamasukhaṃ vā abhinandatu, dukkhaṃ kathaṃ abhinandatīti? ‘‘Ahaṃ dukkhito mama dukkha’’nti gaṇhanto abhinandati nāma. Uppajjati nandīti taṇhā uppajjati. Tadupādānanti sāva taṇhā gahaṇaṭṭhena upādānaṃ nāma. Tassa upādānapaccayā bhavo…pe… samudayo hotīti, idañhi bhagavatā puna ekavāraṃ dvisandhi tisaṅkhepaṃ paccayākāravaṭṭaṃ dassitaṃ.

409. Sārajjatīti: it produces lust. Byāpajjatīti: it produces ill will. Anupaṭṭhitakāyasatīti: mindfulness of the body is unestablished; the meaning is not having established it. Parittacetaso: one with a limited mind, meaning one with an unwholesome mind. Yatthassa te pāpakāti: the meaning is that he does not know or attain that fruition-attainment in which these evil things cease. Anurodhavirodhanti: both lust and hatred. Abhinandatīti: he rejoices through craving, and through craving he speaks forth, saying 'Ah, happiness!' and so on. Ajjhosāya tiṭṭhatīti: he grasps by swallowing and bringing to completion through the overwhelming grasp of craving. Let one rejoice in what is pleasant or neither-painful-nor-pleasant; how does one rejoice in suffering? One is said to rejoice in it by grasping 'I am suffering, my suffering.' Uppajjati nandīti: delight arises, meaning craving arises. Tadupādānanti: that very craving is called clinging by way of grasping. Tassa upādānapaccayā bhavo…pe… samudayo hotīti: from that clinging as condition, becoming arises… thus origination occurs. Here, the Blessed One has shown once again the cycle of dependent origination with two connections and three sections.

410-4. Idāni vivaṭṭaṃ dassetuṃ idha, bhikkhave, tathāgato loke uppajjatītiādimāha. Tattha appamāṇacetasoti appamāṇaṃ lokuttaraṃ ceto assāti appamāṇacetaso, maggacittasamaṅgīti attho. Imaṃ kho me tumhe, bhikkhave, saṃkhittena taṇhāsaṅkhayavimuttiṃ dhārethāti, bhikkhave, imaṃ saṃkhittena desitaṃ mayhaṃ, taṇhāsaṅkhayavimuttidesanaṃ tumhe niccakālaṃ dhāreyyātha mā pamajjeyyātha. Desanā hi ettha vimuttipaṭilābhahetuto vimuttīti vuttā. Mahātaṇhājālataṇhāsaṅghāṭapaṭimukkanti taṇhāva saṃsibbitaṭṭhena mahātaṇhājālaṃ, saṅghaṭitaṭṭhena saṅghāṭanti vuccati; iti imasmiṃ mahātaṇhājāle taṇhāsaṅghāṭe ca imaṃ sātiṃ bhikkhuṃ kevaṭṭaputtaṃ paṭimukkaṃ dhāretha. Anupaviṭṭho antogadhoti naṃ dhārethāti attho. Sesaṃ sabbattha uttānatthamevāti.

Now, to show the state free from the cycle of existence, he spoke, beginning with, 'Monks, here a Tathāgata arises in the world.' Therein, appamāṇacetaso: he is one of immeasurable mind because his mind is immeasurable and supramundane. The meaning is: one endowed with the path-mind. 'Monks, you should bear in mind this liberation through the destruction of craving taught briefly by me'—this means, monks, you should always bear in mind this teaching of mine, taught briefly, on liberation through the destruction of craving; do not be negligent. Here, the teaching itself is called 'liberation' because it is a cause for attaining that liberation which is freedom from the fetter of eternalist views. Mahātaṇhājālataṇhāsaṅghāṭapaṭimukkaṃ: craving itself is called the 'great net of craving' because of its nature of stitching things together, and it is called a 'binding' because of its nature of joining things together; thus, you should understand this monk Sāti, the fisherman's son, to be ensnared in this great net of craving and this binding of craving. The meaning is: you should understand him as having entered and gone within. The rest has a clear meaning everywhere.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Middle Length Discourses.

Mahātaṇhāsaṅkhayasuttavaṇṇanā niṭṭhitā.

The commentary on the Mahātaṇhāsaṅkhaya Sutta is finished.

9. Mahāassapurasuttavaṇṇanā

9. Commentary on the Mahāassapura Sutta

415. Evaṃ [Pg.212] me sutanti mahāassapurasuttaṃ. Tattha aṅgesūti aṅgā nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīsaddena ‘‘aṅgā’’ti vuccati, tasmiṃ aṅgesu janapade. Assapuraṃ nāma aṅgānaṃ nigamoti assapuranti nagaranāmena laddhavohāro aṅgānaṃ janapadassa eko nigamo, taṃ gocaragāmaṃ katvā viharatīti attho. Bhagavā etadavocāti etaṃ ‘‘samaṇā samaṇāti vo, bhikkhave, jano sañjānātī’’tiādivacanamavoca.

415. Thus have I heard: this is the Mahāassapura Sutta. Therein, aṅgesu: Aṅga refers to the royal princes who were inhabitants of that region; even a single region where they dwelt is called 'Aṅga' by conventional usage; thus, in that region of Aṅga. Assapuraṃ nāma aṅgānaṃ nigamo: 'Assapura, a market town of the Aṅgas.' Here, Assapura is a market town of the Aṅga region that has received its designation from the name of a city. The meaning is that he dwelt there, having made it his alms-resort village. Bhagavā etadavocāti: the Blessed One spoke this—that is, he spoke these words beginning with, 'Monks, people recognize you as ascetics...'

Kasmā pana evaṃ avocāti. Tasmiṃ kira nigame manussā saddhā pasannā buddhamāmakā dhammamāmakā saṅghamāmakā, tadahupabbajitasāmaṇerampi vassasatikattherasadisaṃ katvā pasaṃsanti; pubbaṇhasamayaṃ bhikkhusaṅghaṃ piṇḍāya pavisantaṃ disvā bījanaṅgalādīni gahetvā khettaṃ gacchantāpi, pharasuādīni gahetvā araññaṃ pavisantāpi tāni upakaraṇāni nikkhipitvā bhikkhusaṅghassa nisīdanaṭṭhānaṃ āsanasālaṃ vā maṇḍapaṃ vā rukkhamūlaṃ vā sammajjitvā āsanāni paññapetvā arajapānīyaṃ paccupaṭṭhāpetvā bhikkhusaṅghaṃ nisīdāpetvā yāgukhajjakādīni datvā katabhattakiccaṃ bhikkhusaṅghaṃ uyyojetvā tato tāni upakaraṇāni ādāya khettaṃ vā araññaṃ vā gantvā attano kammāni karonti, kammantaṭṭhānepi nesaṃ aññā kathā nāma natthi. Cattāro maggaṭṭhā cattāro phalaṭṭhāti aṭṭha puggalā ariyasaṅgho nāma; te ‘‘evarūpena sīlena, evarūpena ācārena, evarūpāya paṭipattiyā samannāgatā lajjino pesalā uḷāraguṇā’’ti bhikkhusaṅghasseva vaṇṇaṃ kathenti. Kammantaṭṭhānato āgantvā bhuttasāyamāsā gharadvāre nisinnāpi, sayanigharaṃ pavisitvā nisinnāpi bhikkhusaṅghasseva vaṇṇaṃ kathenti. Bhagavā tesaṃ manussānaṃ nipaccakāraṃ disvā bhikkhusaṅghaṃ piṇḍapātāpacāyane niyojetvā etadavoca.

But why was this said? It seems that in that town, the people were faithful and devoted, cherishing the Buddha, the Dhamma, and the Saṅgha. They even praised a novice monk who had just gone forth that day as equal to a hundred-year-old elder. Seeing the Saṅgha of monks entering for alms in the morning, even those going to the fields taking up their tools—seeds, plows, and the like—or those entering the forest taking axes and such, they would set aside those tools, sweep the sitting area for the Saṅgha of monks—whether a hall, pavilion, or the foot of a tree—prepare seats, set out clean drinking water, seat the Saṅgha of monks, offer rice gruel and other refreshments, and after the meal was finished, they would send the Saṅgha on their way. Only then would they take up those tools again and go to the fields or the forest to do their own work. Even at their workplaces, they had no other talk. The Noble Saṅgha consists of the eight individuals—those established in the four paths and those established in the four fruits. They would praise only the Saṅgha of monks, saying: 'They are endowed with such virtue, such conduct, and such practice; they are modest, amiable, and of excellent qualities.' Returning from work, after eating their evening meal, whether sitting at their doorways or having entered their sleeping quarters, they would still praise the Saṅgha of monks. The Blessed One, seeing the reverence of those people and wishing to urge the Saṅgha of monks to repay the offering of alms-food, spoke these words.

Ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā cāti ye dhammā samādāya paripūritā samitapāpasamaṇañca bāhitapāpabrāhmaṇañca karontīti attho. ‘‘Tīṇimāni, bhikkhave, samaṇassa samaṇiyāni samaṇakaraṇīyāni[Pg.213]. Katamāni tīṇi? Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādāna’’nti (a. ni. 3.82) ettha pana samaṇena kattabbadhammā vuttā. Tepi ca samaṇakaraṇā hontiyeva. Idha pana hirottappādivasena desanā vitthāritā. Evaṃ no ayaṃ amhākanti ettha noti nipātamattaṃ. Evaṃ ayaṃ amhākanti attho. Mahapphalā mahānisaṃsāti ubhayampi atthato ekameva. Avañjhāti amoghā. Saphalāti ayaṃ tasseva attho. Yassā hi phalaṃ natthi, sā vañjhā nāma hoti. Saudrayāti savaḍḍhi, idaṃ saphalatāya vevacanaṃ. Evañhi vo, bhikkhave, sikkhitabbanti, bhikkhave, evaṃ tumhehi sikkhitabbaṃ. Iti bhagavā iminā ettakena ṭhānena hirottappādīnaṃ dhammānaṃ vaṇṇaṃ kathesi. Kasmā? Vacanapathapacchindanatthaṃ. Sace hi koci acirapabbajito bālabhikkhu evaṃ vadeyya – ‘‘bhagavā hirottappādidhamme samādāya vattathāti vadati, ko nu kho tesaṃ samādāya vattane ānisaṃso’’ti? Tassa vacanapathapacchindanatthaṃ. Ayañca ānisaṃso, ime hi dhammā samādāya paripūritā samitapāpasamaṇaṃ nāma bāhitapāpabrāhmaṇaṃ nāma karonti, catupaccayalābhaṃ uppādenti, paccayadāyakānaṃ mahapphalataṃ sampādenti, pabbajjaṃ avañjhaṃ saphalaṃ saudrayaṃ karontīti vaṇṇaṃ abhāsi. Ayamettha saṅkhepo. Vitthārato pana vaṇṇakathā satipaṭṭhāne (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 2.373) vuttanayeneva veditabbā.

Ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā cāti: the meaning is that those qualities, when undertaken and fulfilled, make one an ascetic whose evil has been calmed and a brahmin whose evil has been expelled. In the passage, 'Monks, there are these three things proper to an ascetic, that make one an ascetic. What are the three? The undertaking of the training in higher virtue, the undertaking of the training in higher mind, and the undertaking of the training in higher wisdom' (AN 3.82), the duties to be performed by an ascetic are stated. These too are what make one an ascetic. Here, however, the teaching is elaborated by way of moral shame and moral dread, and so on. Evaṃ no ayaṃ amhākanti: here, 'no' is merely a particle; the meaning is 'Thus this is for us.' Mahapphalā mahānisaṃsā: both phrases have the same meaning. Avañjhā: meaning not in vain. Saphalā: this has the same meaning, for that which has no fruit is called barren. Saudrayā: with increase; this is a synonym for being fruitful. Evañhi vo, bhikkhave, sikkhitabbaṃ: Monks, you should train yourselves in this way. Thus, the Blessed One praised the qualities of moral shame and moral dread, among others, to this extent. Why? To cut off the path for speech. For if some newly ordained, foolish monk were to say: 'The Blessed One instructs us to live undertaking the qualities of moral shame and moral dread, but what is the benefit of undertaking and living by them?'—this was said to cut off his path for speech. And this is the benefit: These qualities, when undertaken and fulfilled, make one a so-called ascetic whose evil has been calmed and a so-called brahmin whose evil has been expelled. They produce the gain of the four requisites, bring about great fruit for the donors of requisites, and make the going forth not barren but fruitful and with increase. Thus he spoke in praise. This is the summary here. The detailed explanation, however, should be understood in the same way as stated in the discourse on the Foundations of Mindfulness.

416. Hirottappenāti ‘‘yaṃ hirīyati hirīyitabbena, ottappati ottappitabbenā’’ti (dha. sa. 1331) evaṃ vitthāritāya hiriyā ceva ottappena ca. Apicettha ajjhattasamuṭṭhānā hirī, bahiddhāsamuṭṭhānaṃ ottappaṃ. Attādhipateyyā hirī, lokādhipateyyaṃ ottappaṃ. Lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappaṃ, vitthārakathā panettha sabbākārena visuddhimagge vuttā. Apica ime dve dhammā lokaṃ pālanato lokapāladhammā nāmāti kathitā. Yathāha – ‘‘dveme, bhikkhave, sukkā dhammā lokaṃ pālenti. Katame dve? Hirī ca ottappañca. Ime kho, bhikkhave, dve sukkā dhammā lokaṃ pālenti. Ime ca kho, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha, ‘mātā’ti vā, ‘mātucchā’ti vā, ‘mātulānī’ti vā, ‘ācariyabhariyā’ti vā, ‘garūnaṃ dārā’ti vā, sambhedaṃ [Pg.214] loko agamissa, yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā’’ti (a. ni. 2.9). Imeyeva jātake ‘‘devadhammā’’ti kathitā. Yathāha –

416. Hirottappena: by moral shame and moral dread, as explained in detail by 'one is ashamed of what is shameful, and one is fearful of what is fearful' (Dhs §1331), thus by hiri and ottappa. Moreover, herein, hiri arises internally, while ottappa arises externally. Hiri has self as its sovereign, while ottappa has the world as its sovereign. Hiri is established in the nature of shame, while ottappa is established in the nature of fear. The detailed explanation of this is fully given in the Visuddhimagga. Furthermore, these two qualities are called 'world-protector qualities' because they protect the world. As it is said: 'Monks, these two bright qualities protect the world. Which two? Moral shame and moral dread. Monks, these two bright qualities protect the world. If these two bright qualities did not protect the world, there would be no recognition of "mother," "maternal aunt," "uncle’s wife," "teacher’s wife," or "wives of respected ones." The world would fall into promiscuity, like goats and sheep, chickens and pigs, dogs and jackals' (AN 2.9). These same qualities are called 'divine qualities' in the Jātakas. As it is said:

‘‘Hiriottappasampannā, sukkadhammasamāhitā;

Santo sappurisā loke, devadhammāti vuccare’’ti. (jā. 1.1.6);

“Endowed with moral shame and moral dread, established in bright qualities; the peaceful, virtuous ones in the world are called those with divine qualities.”

Mahācundattherassa pana kilesasallekhanapaṭipadāti katvā dassitā. Yathāha – ‘‘pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmāti sallekho karaṇīyo. Pare anottāpī bhavissanti, mayamettha ottāpī bhavissāmāti sallekho karaṇīyo’’ti (ma. ni. 1.83). Imeva mahākassapattherassa ovādūpasampadāti katvā dassitā. Vuttañhetaṃ – ‘‘tasmā tiha te, kassapa, evaṃ sikkhitabbaṃ, tibbaṃ me hirottappaṃ paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesūti. Evañhi te, kassapa, sikkhitabba’’nti (saṃ. ni. 2.154). Idha panete samaṇadhammā nāmāti dassitā.

However, to the Elder Mahācunda, it was shown as the practice for the effacement of defilements. As it is said: 'Others will be shameless, but we shall be possessed of moral shame here—thus effacement should be undertaken. Others will be without moral dread, but we shall have moral dread here—thus effacement should be undertaken' (MN 1.83). These very same things were shown to the Elder Mahākassapa as the exhortation and higher ordination. For this was stated: 'Therefore, Kassapa, you should train yourself thus: "Intense moral shame and moral dread shall be present in me towards the elders, the newly ordained, and those of middle standing." Thus, Kassapa, should you train yourself' (SN 2.154). But here, these are shown as the qualities of an ascetic.

Yasmā pana ettāvatā sāmaññattho matthakaṃ patto nāma hoti, tasmā aparepi samaṇakaraṇadhamme dassetuṃ siyā kho pana, bhikkhave, tumhākantiādimāha. Tattha sāmaññatthoti saṃyuttake tāva, ‘‘katamañca, bhikkhave, sāmaññaṃ? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ, sammādiṭṭhi…pe… sammāsamādhi, idaṃ vuccati, bhikkhave, sāmaññaṃ. Katamo ca, bhikkhave, sāmaññattho? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo, ayaṃ vuccati, bhikkhave, sāmaññattho’’ti (saṃ. ni. 5.36) maggo ‘‘sāmañña’’nti, phalanibbānāni ‘‘sāmaññattho’’ti vuttāni. Imasmiṃ pana ṭhāne maggampi phalampi ekato katvā sāmaññattho kathitoti veditabbo. Ārocayāmīti kathemi. Paṭivedayāmīti jānāpemi.

However, since by this much the goal of recluseship has not reached its culmination, therefore, in order to show other qualities that make one a recluse, He said, 'It may be, monks, that for you...' and so on. Therein, regarding 'the goal of recluseship,' first, in the Saṃyutta Nikāya it is said: 'And what, monks, is recluseship? It is just this Noble Eightfold Path... This, monks, is called recluseship. And what, monks, is the goal of recluseship? The destruction of lust, the destruction of hatred, the destruction of delusion—this, monks, is called the goal of recluseship' (SN 5.36). Thus, the path is called 'recluseship,' and the fruit and Nibbāna are called 'the goal of recluseship.' In this context, however, it should be understood that 'the goal of recluseship' is spoken of by combining both the path and the fruit. 'I declare' means I speak. 'I make known' means I cause to know.

417. Parisuddho no kāyasamācāroti ettha kāyasamācāro parisuddho aparisuddhoti duvidho. Yo hi bhikkhu pāṇaṃ hanati adinnaṃ ādiyati, kāmesu micchā carati, tassa kāyasamācāro aparisuddho nāma, ayaṃ pana kammapathavaseneva vārito. Yo pana pāṇinā vā leḍḍunā [Pg.215] vā daṇḍena vā satthena vā paraṃ potheti viheṭheti, tassa kāyasamācāro aparisuddho nāma, ayampi sikkhāpadabaddheneva paṭikkhitto. Imasmiṃ sutte ubhayampetaṃ akathetvā paramasallekho nāma kathito. Yo hi bhikkhu pānīyaghaṭe vā pānīyaṃ pivantānaṃ, patte vā bhattaṃ bhuñjantānaṃ kākānaṃ nivāraṇavasena hatthaṃ vā daṇḍaṃ vā leḍḍuṃ vā uggirati, tassa kāyasamācāro aparisuddho. Viparīto parisuddho nāma. Uttānoti uggato pākaṭo. Vivaṭoti anāvaṭo asañchanno. Ubhayenāpi parisuddhataṃyeva dīpeti. Na ca chiddavāti sadā ekasadiso antarantare chiddarahito. Saṃvutoti kilesānaṃ dvāra pidahanena pidahito, na vajjapaṭicchādanatthāya.

417. Regarding 'Our bodily conduct is purified': Herein, bodily conduct is of two kinds: purified and unpurified. Indeed, for a monk who kills a living being, takes what is not given, or engages in sexual misconduct, his bodily conduct is called unpurified; this, however, is prohibited by way of the course of action. Furthermore, for a monk who strikes or harasses another with his hand, a clod of earth, a stick, or a weapon, his bodily conduct is called unpurified; this, too, is rejected by the boundary of the training rule. In this Sutta, not having spoken of either of these, what is called supreme effacement is taught. Indeed, if a monk raises his hand, a stick, or a clod of earth with the intention of warding off crows that are drinking water from a water pot or eating food from a bowl, his bodily conduct is unpurified. The opposite is called purified. 'Manifest' means revealed and apparent. 'Open' means uncovered and unconcealed. By both terms, only the state of being purified is shown. 'Not with flaws' means always of a single nature, free from flaws in between. 'Restrained' means closed by shutting the door to defilements, not for the purpose of concealing a fault.

418. Vacīsamācārepi yo bhikkhu musā vadati, pisuṇaṃ katheti, pharusaṃ bhāsati, samphaṃ palapati, tassa vacīsamācāro aparisuddho nāma. Ayaṃ pana kammapathavasena vārito. Yo pana gahapatikāti vā dāsāti vā pessāti vā ādīhi khuṃsento vadati, tassa vacīsamācāro aparisuddho nāma. Ayaṃ pana sikkhāpadabaddheneva paṭikkhitto. Imasmiṃ sutte ubhayampetaṃ akathetvā paramasallekho nāma kathito. Yo hi bhikkhu daharena vā sāmaṇerena vā, ‘‘kacci, bhante, amhākaṃ upajjhāyaṃ passathā’’ti vutte, sambahulā, āvuso, bhikkhubhikkhuniyo ekasmiṃ padese vicadiṃsu, upajjhāyo te vikkāyikasākabhaṇḍikaṃ ukkhipitvā gato bhavissatī’’tiādinā nayena hasādhippāyopi evarūpaṃ kathaṃ katheti, tassa vacīsamācāro aparisuddho. Viparīto parisuddho nāma.

418. In verbal conduct also, for a monk who speaks falsehoods, speaks divisively, speaks harshly, or engages in idle chatter, his verbal conduct is called unpurified. This, however, is prohibited by way of the course of action. Furthermore, for a monk who speaks while taunting others with words like 'householder,' 'slave,' or 'servant,' his verbal conduct is called unpurified. This, however, is rejected by the boundary of the training rule. In this Sutta, not having spoken of either of these, what is called supreme effacement is taught. Indeed, if a monk—when asked by a junior monk or a novice, 'Venerable sir, have you by any chance seen our preceptor?'—replies, even with humorous intent, in a manner such as this: 'Friend, many monks and nuns were disputing in one place; your preceptor must have picked up a bundle of vegetables for sale and gone,' his verbal conduct is unpurified. The opposite is called purified.

419. Manosamācāre yo bhikkhu abhijjhālu byāpannacitto micchādiṭṭhiko hoti, tassa manosamācāro aparisuddho nāma. Ayaṃ pana kammapathavaseneva vārito. Yo pana upanikkhittaṃ jātarūparajataṃ sādiyati, tassa manosamācāro aparisuddho nāma. Ayampi sikkhāpadabaddheneva paṭikkhitto. Imasmiṃ sutte ubhayampetaṃ akathetvā paramasallekho nāma kathito. Yo pana bhikkhu kāmavitakkaṃ vā byāpādavitakkaṃ [Pg.216] vā vihiṃsāvitakkaṃ vā vitakketi, tassa manosamācāro aparisuddho. Viparīto parisuddho nāma.

419. In mental conduct, for a monk who is covetous, has a mind of ill will, or holds wrong view, his mental conduct is called unpurified. This, however, is prohibited by way of the course of action. Furthermore, for a monk who delights in gold and silver placed nearby, his mental conduct is called unpurified. This, too, is rejected by the boundary of the training rule. In this Sutta, not having spoken of either of these, what is called supreme effacement is taught. Furthermore, for a monk who thinks a thought of sensual desire, a thought of ill will, or a thought of cruelty, his mental conduct is unpurified. The opposite is called purified.

420. Ājīvasmiṃ yo bhikkhu ājīvahetu vejjakammaṃ pahiṇagamanaṃ gaṇḍaphālanaṃ karoti, arumakkhanaṃ deti, telaṃ pacatīti ekavīsatianesanāvasena jīvikaṃ kappeti. Yo vā pana viññāpetvā bhuñjati, tassa ājīvo aparisuddho nāma. Ayaṃ pana sikkhāpadabaddheneva paṭikkhitto. Imasmiṃ sutte ubhayampetaṃ akathetvā paramasallekho nāma kathito. Yo hi bhikkhu sappinavanītatelamadhuphāṇitādīni labhitvā, ‘‘sve vā punadivase vā bhavissatī’’ti sannidhikārakaṃ paribhuñjati, yo vā pana nimbaṅkurādīni disvā sāmaṇere vadati – ‘‘aṃṅkure khādathā’’ti, sāmaṇerā thero khāditukāmoti kappiyaṃ katvā denti, dahare pana sāmaṇere vā pānīyaṃ pivatha, āvusoti vadati, te thero pānīyaṃ pivitukāmoti pānīyasaṅkhaṃ dhovitvā denti, tampi paribhuñjantassa ājīvo aparisuddho nāma hoti. Viparīto parisuddho nāma.

420. Regarding livelihood: if a monk, for the sake of his livelihood, practices medicine, acts as a messenger, lances boils, applies ointment to a wound, or cooks oil—thus making a living by way of the twenty-one kinds of wrong livelihood; or if he eats after soliciting, his livelihood is called unpurified. This, however, is rejected by the boundary of the training rule. In this Sutta, without speaking of either of these, what is called the supreme effacement is taught. Indeed, if a monk, having obtained ghee, fresh butter, oil, honey, molasses, and so on, consumes them after storing them with the thought, 'It will be for tomorrow or the day after'; or if, seeing neem sprouts and the like, he says to the novices, 'Eat the sprouts,' and the novices, thinking, 'The elder desires to eat,' make it allowable and give it to him; or if he says to young monks or novices, 'Friends, drink water,' and they, thinking, 'The elder desires to drink water,' wash the water-conch and give it; for one who consumes even that, the livelihood is called unpurified. The opposite is called purified.

422. Mattaññūti pariyesanapaṭiggahaṇaparibhogesu mattaññū, yuttaññū, pamāṇaññū.

422. ‘One who knows the measure’ means one who knows the measure, knows what is suitable, and knows the proper amount in seeking, receiving, and consuming.

423. Jāgariyamanuyuttāti rattindivaṃ cha koṭṭhāse katvā ekasmiṃ koṭṭhāse niddāya okāsaṃ datvā pañca koṭṭhāse jāgariyamhi yuttā payuttā. Sīhaseyyanti ettha kāmabhogiseyyā, petaseyyā, sīhaseyyā, tathāgataseyyāti catasso seyyā. Tattha ‘‘yebhuyyena, bhikkhave, kāmabhogī sattā vāmena passena sentī’’ti (a. ni. 4.246) ayaṃ kāmabhogiseyyā, tesu hi yebhuyyena dakkhiṇapassena sayāno nāma natthi.

423. ‘Devoted to wakefulness’ means having divided the day and night into six portions, and having made an opportunity for sleep in one portion, one is engaged and applied in the practice of wakefulness during the five portions. As for ‘the lion's posture,’ here there are four postures: the posture of one who enjoys sensual pleasures, the posture of a departed spirit, the lion's posture, and the Tathāgata's posture. Among these, ‘Monks, for the most part, beings who enjoy sensual pleasures sleep on their left side’—this is the posture of one who enjoys sensual pleasures. Indeed, among them, for the most part, there is no such thing as sleeping on the right side.

‘‘Yebhuyyena, bhikkhave, petā uttānā sentī’’ti (a. ni. 4.246) ayaṃ petaseyyā, petā hi appamaṃsalohitattā aṭṭhisaṅghātajaṭitā ekena passena sayituṃ na sakkonti, uttānāva senti.

‘For the most part, monks, departed spirits lie on their backs.’ This is the posture of a departed spirit. Indeed, because departed spirits have little flesh and blood and are a tangle of bones, they are unable to lie on one side; they lie only on their backs.

‘‘Yebhuyyena[Pg.217], bhikkhave, sīho migarājā naṅguṭṭhaṃ antarasatthimhi anupakkhipitvā dakkhiṇena passena setī’’ti (a. ni. 4.246) ayaṃ sīhaseyyā. Tejussadattā hi sīho migarājā dve purimapāde ekasmiṃ ṭhāne pacchimapāde ekasmiṃ ṭhapetvā naṅguṭṭhaṃ antarasatthimhi pakkhipitvā purimapādapacchimapādanaṅguṭṭhānaṃ ṭhitokāsaṃ sallakkhetvā dvinnaṃ purimapādānaṃ matthake sīsaṃ ṭhapetvā sayati. Divasampi sayitvā pabujjhamāno na utrāsanto pabujjhati. Sīsaṃ pana ukkhipitvā purimapādānaṃ ṭhitokāsaṃ sallakkheti. Sace kiñci ṭhānaṃ vijahitvā ṭhitaṃ hoti, ‘‘nayidaṃ tuyhaṃ jātiyā, na sūrabhāvassa ca anurūpa’’nti anattamano hutvā tattheva sayati, na gocarāya pakkamati. Avijahitvā ṭhite pana ‘‘tuyhaṃ jātiyā sūrabhāvassa ca anurūpamida’’nti haṭṭhatuṭṭho uṭṭhāya sīhavijambhitaṃ vijambhitvā kesarabhāraṃ vidhunitvā tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Catutthajjhānaseyyā pana tathāgataseyyāti vuccati. Tāsu idha sīhaseyyā āgatā. Ayañhi tejussadairiyāpathattā uttamaseyyā nāma. Pāde pādanti dakkhiṇapāde vāmapādaṃ. Accādhāyāti atiādhāya īsakaṃ atikkamma ṭhapetvā, gopphakena hi gopphake, jāṇunā vā jāṇumhi saṅghaṭṭiyamāne abhiṇhaṃ vedanā uppajjati, cittaṃ ekaggaṃ na hoti, seyyā aphāsukā hoti. Yathā pana na saṅghaṭṭeti, evaṃ atikkamma ṭhapite vedanā nuppajjati, cittaṃ ekaggaṃ hoti, seyyā phāsukā hoti, tasmā evamāha.

‘For the most part, monks, the lion, the king of beasts, placing his tail between his thighs, lies down on his right side.’ This is the lion's posture. Indeed, due to his majesty, the lion, the king of beasts, places his two forefeet in one place and his hindfeet in one place, tucks his tail between his thighs, marks the position of his forefeet, hindfeet, and tail, places his head upon his two forefeet, and sleeps. Even having slept for a whole day, when he awakens, he awakens without being startled. Lifting his head, he marks the position of his forefeet. If any limb is situated having moved from its place, he becomes displeased, thinking, ‘This is not suitable for your lineage, nor for your heroic nature,’ and lies down right there; he does not depart for his feeding ground. But when they are situated without having moved, he becomes joyful and glad, thinking, ‘This is suitable for your lineage and your heroic nature,’ rises, stretches a lion's stretch, shakes the burden of his mane, roars a lion's roar three times, and departs for his feeding ground. The sleeping posture of the fourth jhāna, however, is called the Tathāgata's posture. Among these, the lion's posture is taken here. For this, because it is a majestic posture, is called the supreme sleeping posture. ‘Foot upon foot’ means the left foot upon the right foot. ‘Slightly overlapping’ means having placed it slightly beyond. Indeed, if the anklebone is struck by the anklebone, or the knee by the knee, pain constantly arises, the mind does not become concentrated, and the sleeping posture is uncomfortable. But when it is placed beyond in such a way that they do not strike, pain does not arise, the mind becomes concentrated, and the sleeping posture is comfortable. Therefore, he spoke thus.

425. Abhijjhaṃ loketiādi cūḷahatthipade vitthāritaṃ.

425. The passage beginning with ‘Covetousness in the world’ is elaborated in the Cūḷahatthipadopama Sutta.

426. Yā panāyaṃ seyyathāpi, bhikkhaveti upamā vuttā. Tattha iṇaṃ ādāyāti vaḍḍhiyā dhanaṃ gahetvā. Byantī kareyyāti vigatantāni kareyya. Yathā tesaṃ kākaṇikamattopi pariyanto nāma nāvasissati, evaṃ kareyya, sabbaso paṭiniyyāteyyāti attho. Tatonidānanti āṇaṇyanidānaṃ. So hi aṇaṇomhīti āvajjanto balavapāmojjaṃ labhati, balavasomanassamadhigacchati. Tena vuttaṃ – ‘‘labhetha pāmojjaṃ, adhigaccheyya somanassa’’nti.

426. As to the simile that was spoken, ‘Just as, monks...’: Therein, ‘having taken a loan’ means having taken wealth with interest. ‘He would clear it’ means he would make it completely gone. The meaning is that he would pay it back in such a way that not even a kākaṇika's worth of remaining balance is left over for them; he would pay it back completely. The phrase ‘on account of that’ means on account of being free from debt. Indeed, reflecting, ‘I am free from debt,’ that person obtains strong joy and attains strong gladness. Therefore it was said: ‘He would obtain joy, he would attain gladness.’

Visabhāgavedanuppattiyā kakaceneva catuiriyāpathaṃ chindanto ābādhatīti ābādho, svāssa atthīti ābādhiko. Taṃsamuṭṭhānena dukkhena [Pg.218] dukkhito. Adhimattagilānoti bāḷhagilāno. Nacchādeyyāti adhimattabyādhiparetatāya na rucceyya. Balamattāti balameva, balañcassa kāye na bhaveyyāti attho. Tatonidānanti ārogyanidānaṃ, tassa hi arogomhīti āvajjayato tadubhayaṃ hoti. Tena vuttaṃ – ‘‘labhetha pāmojjaṃ, adhigaccheyya somanassa’’nti. Na cassa kiñci bhogānaṃ vayoti kākaṇikamattampi bhogānaṃ vayo na bhaveyya. Tatonidānanti bandhanāmokkhanidānaṃ, sesaṃ vuttanayeneva sabbapadesu yojetabbaṃ. Anattādhīnoti na attani adhīno, attano ruciyā kiñci kātuṃ na labhati. Parādhīnoti paresu adhīno, parasseva ruciyā pavattati. Na yena kāmaṃ gamoti yena disābhāgenassa kāmo hoti. Icchā uppajjati gamanāya, tena gantuṃ na labhati. Dāsabyāti dāsabhāvā. Bhujissoti attano santako. Tatonidānanti bhujissanidānaṃ. Kantāraddhānamagganti kantāraṃ addhānamaggaṃ, nirudakaṃ dīghamagganti attho. Tatonidānanti khemantabhūminidānaṃ.

Because of the arising of a disagreeable feeling, it afflicts, cutting the four postures as if with a saw; therefore, it is called an affliction (`ābādha`). One who has this is `ābādhika` (afflicted). He is afflicted by the suffering arising from that. 'Excessively ill' means severely ill. 'Food would not please him' means that due to being overwhelmed by severe illness, it would not be agreeable. 'Nor would he have a measure of strength' means there would be no strength in his body. 'On account of that' means on account of health; for when he reflects, 'I am healthy,' both joy and gladness arise for him. Hence it is said: 'He would obtain joy, he would attain gladness.' 'And for him there is no loss of any possessions' means that not even a trifling amount of his wealth would be lost. 'On account of that' means on account of release from bondage; the rest should be applied in all instances according to the method already explained. 'Not his own master' means he is not master of himself; he is not able to do anything according to his own wish. 'Dependent on others' means he is mastered by others; he acts only according to another's wish. 'He cannot go where he desires' means that to whatever direction he desires to go and the wish to go arises, he is not able to go there. 'From servitude' means from the state of being a slave. 'A free man' means being one's own master. 'On account of that' means on account of freedom. 'A path through a wilderness' means a wilderness path, a long path without water—this is the meaning. 'On account of that' means on account of reaching a land of safety.

Ime pañca nīvaraṇe appahīneti ettha bhagavā appahīnaṃ kāmacchandanīvaraṇaṃ iṇasadisaṃ, sesāni rogādisadisāni katvā dasseti. Tatrāyaṃ sadisatā – yo hi paresaṃ iṇaṃ gahetvā vināseti. So tehi iṇaṃ dehīti vuccamānopi pharusaṃ vuccamānopi bajjhamānopi pahariyamānopi kiñci paṭibāhituṃ na sakkoti, sabbaṃ titikkhati, titikkhakāraṇañhissa taṃ iṇaṃ hoti. Evamevaṃ yo yamhi kāmacchandena rajjati, taṇhāgaṇena taṃ vatthuṃ gaṇhāti, so tena pharusaṃ vuccamānopi bajjhamānopi pahariyamānopi sabbaṃ titikkhati. Titikkhakāraṇañhissa so kāmacchando hoti gharasāmikehi vadhīyamānānaṃ itthīnaṃ viyāti. Evaṃ iṇaṃ viya kāmacchando daṭṭhabbo.

Here, in the text 'these five hindrances being unabandoned,' the Blessed One shows the unabandoned hindrance of sensual desire as being similar to a debt, and the remaining hindrances as being similar to diseases and so on. Therein, this is the similarity: Indeed, a man who takes a loan from others and squanders it, when he is told by them, "Give back the loan!", or is spoken to harshly, or is bound, or is beaten, is not able to retaliate in any way; he endures it all. Indeed, that loan is the reason for his endurance. In the same way, a person who is impassioned towards someone through sensual desire, who grasps that object with the grasp of craving, endures it all when he is spoken to harshly by that person, or is bound, or is beaten. Indeed, that sensual desire is the reason for his endurance, just like women who are being beaten by the masters of the house. Thus, sensual desire should be seen as being like a debt.

Yathā pana pittarogāturo madhusakkarādīsupi dinnesu pittarogāturatāya tesaṃ rasaṃ na vindati, tittakaṃ tittakanti uggiratiyeva. Evamevaṃ byāpannacitto hitakāmehi ācariyupajjhāyehi appamattakampi ovadīyamāno ovādaṃ na gaṇhāti, ‘‘ati viya me tumhe upaddavethā’’tiādīni vatvā vibbhamati. Pittarogāturatāya so puriso madhusakkarādirasaṃ viya, kodhāturatāya [Pg.219] jhānasukhādibhedaṃ sāsanarasaṃ na vindatīti. Evaṃ rogo viya byāpādo daṭṭhabbo.

Furthermore, just as a person afflicted with a bile disease, even when given honey, sugar, and the like, does not know their taste due to being afflicted with the bile disease, and only vomits, saying, "It is bitter, it is bitter!" In the same way, a person with a mind of ill will, when being advised even a little by teachers and preceptors who desire his welfare, does not accept the advice; saying such things as, "You are harassing me far too much!", he leaves the monastic life. Just as that person does not know the taste of honey, sugar, and the like due to being afflicted with the bile disease, so too, due to being afflicted with anger, he does not know the taste of the Teaching, which has various aspects such as the bliss of jhāna. Thus, ill will should be seen as being like a disease.

Yathā pana nakkhattadivase bandhanāgāre baddho puriso nakkhattassa neva ādiṃ, na majjhaṃ, na pariyosānaṃ passati. So dutiyadivase mutto, ‘‘aho hiyyo nakkhattaṃ manāpaṃ, aho naccaṃ, aho gīta’’ntiādīni sutvāpi paṭivacanaṃ na deti. Kiṃ kāraṇā? Nakkhattassa ananubhūtattā. Evamevaṃ thinamiddhābhibhūto bhikkhu vicittanayepi dhammassavane pavattamāne neva tassa ādiṃ, na majjhaṃ, na pariyosānaṃ jānāti. So uṭṭhite dhammassavane, ‘‘aho dhammassavanaṃ, aho kāraṇaṃ, aho upamā’’ti dhammassavanassa vaṇṇaṃ bhaṇamānānaṃ sutvāpi paṭivacanaṃ na deti. Kiṃ kāraṇā? Thinamiddhavasena dhammakathāya ananubhūtattāti. Evaṃ bandhanāgāraṃ viya thinamiddhaṃ daṭṭhabbaṃ.

Furthermore, just as on a festival day, a man bound in a prison sees neither the beginning, nor the middle, nor the end of the festival. When he is freed on the second day, even upon hearing such things as, "Oh, yesterday the festival was delightful! Oh, the dancing! Oh, the singing!", he gives no reply. For what reason? Because the festival was not experienced by him. In the same way, a monk who is overcome by sloth and torpor, even while a Dhamma hearing of various methods is proceeding, knows neither its beginning, nor its middle, nor its end. When the Dhamma hearing is over, even upon hearing the words of those who are speaking in praise of the Dhamma hearing, saying, "Oh, the Dhamma hearing! Oh, the reasoning! Oh, the similes!", he gives no reply. For what reason? Because, on account of sloth and torpor, the Dhamma talk was not experienced by him. Thus, sloth and torpor should be seen as being like a prison.

Yathā pana nakkhattaṃ kīḷantopi dāso, ‘‘idaṃ nāma accāyikaṃ karaṇīyaṃ atthi, sīghaṃ, tattha gaccha, no ce gacchasi, hatthapādaṃ vā te chindāmi kaṇṇanāsaṃ vā’’ti vutto sīghaṃ gacchatiyeva, nakkhattassa ādimajjhapariyosānaṃ anubhavituṃ na labhati. Kasmā? Parādhīnatāya. Evamevaṃ vinaye appakataññunā vivekatthāya araññaṃ paviṭṭhenāpi kismiñcideva antamaso kappiyamaṃsepi akappiyamaṃsasaññāya uppannāya vivekaṃ pahāya sīlavisodhanatthaṃ vinayadharassa santike gantabbaṃ hoti. Vivekasukhaṃ anubhavituṃ na labhati. Kasmā? Uddhaccakukkuccābhibhūtatāyāti, evaṃ dāsabyaṃ viya uddhaccakukkuccaṃ daṭṭabbaṃ.

Furthermore, just as a slave, even while enjoying a festival, if he is told, "There is this urgent task to be done; go there quickly! If you do not go, I will cut off your hands and feet, or your ears and nose," he goes at once and does not get to experience the beginning, middle, and end of the festival. Why? Because of his dependence on others. In the same way, for one who is not skilled in the Vinaya, even after he has entered the forest for the sake of solitude, if a perception of it being unallowable arises regarding some matter—even concerning meat that is allowable—he has to abandon his solitude and go to a master of the Vinaya for the purpose of purifying his virtue. He does not get to experience the bliss of solitude. Why? Because of being overcome by restlessness and remorse. Thus, restlessness and remorse should be seen as being like servitude.

Yathā pana kantāraddhānamaggapaṭipanno puriso corehi manussānaṃ viluttokāsaṃ pahatokāsañca disvā daṇḍakasaddenapi sakuṇasaddenapi corā āgatāti ussaṅkitaparisaṅkito hoti, gacchatipi, tiṭṭhatipi, nivattatipi, gataṭṭhānato āgataṭṭhānameva bahutaraṃ hoti. So kicchena kasirena khemantabhūmiṃ pāpuṇāti vā, na vā pāpuṇāti. Evamevaṃ yassa aṭṭhasu ṭhānesu vicikicchā uppannā hoti. So ‘‘buddho nu kho, na nu kho buddho’’tiādinā nayena vicikicchanto adhimuccitvā saddhāya gaṇhituṃ na sakkoti. Asakkonto maggaṃ vā phalaṃ vā na pāpuṇātīti yathā [Pg.220] kantāraddhānamagge ‘‘corā atthi natthī’’ti punappunaṃ āsappanaparisappanaṃ apariyogāhanaṃ chambhitatta cittassa uppādento khemantapattiyā antarāyaṃ karoti, evaṃ vicikicchāpi ‘‘buddho nu kho na buddho’’tiādinā nayena punappunaṃ āsappanaparisappanaṃ apariyogāhanaṃ chambhitattaṃ cittassa uppādayamānā ariyabhūmippattiyā antarāyaṃ karotīti kantāraddhānamaggo viya daṭṭhabbā.

Furthermore, just as a man traveling on a long, arduous journey, seeing places where people have been plundered and struck down by thieves, becomes apprehensive and suspicious at the sound of a stick or a bird, thinking, 'Thieves are coming!' He walks, he stands still, he turns back, and the distance he has returned is greater than the distance he has gone. With difficulty and hardship, he may or may not reach a land of safety. In the same way, when doubt has arisen in someone in eight instances, that person, doubting in the manner of—'Is he the Buddha, or is he not the Buddha?' and so on—is unable to resolve and grasp it with faith. Being unable, he does not attain the path or the fruit. Just as on a long, arduous journey, by repeatedly approaching and retreating, not plunging in, and generating a trembling of the mind, thinking, 'Are there thieves or not?', one creates an obstacle to reaching safety; even so does doubt, with thoughts like, 'Is he the Buddha, or is he not the Buddha?', by repeatedly approaching and retreating, not plunging in, and generating a trembling of the mind, create an obstacle to the attainment of the noble plane. Thus, doubt should be seen as like a long, arduous journey.

Idāni seyyathāpi, bhikkhave, āṇaṇyanti ettha bhagavā pahīnakāmacchandanīvaraṇaṃ āṇaṇyasadisaṃ, sesāni ārogyādisadisāni katvā dasseti. Tatrāyaṃ sadisatā – yathā hi puriso iṇaṃ ādāya kammante payojetvā samiddhakammanto, ‘‘idaṃ iṇaṃ nāma palibodhamūla’’nti cintetvā savaḍḍhikaṃ iṇaṃ niyyātetvā paṇṇaṃ phālāpeyya. Athassa tato paṭṭhāya neva koci dūtaṃ peseti, na paṇṇaṃ, so iṇasāmike disvāpi sace icchati, āsanā uṭṭhahati, no ce, na uṭṭhahati. Kasmā? Tehi saddhiṃ nillepatāya alaggatāya. Evameva bhikkhu, ‘‘ayaṃ kāmacchando nāma palibodhamūla’’nti satipaṭṭhāne vuttanayeneva cha dhamme bhāvetvā kāmacchandanīvaraṇaṃ pajahati. Tassevaṃ pahīnakāmacchandassa yathā iṇamuttassa purisassa iṇasāmike disvā neva bhayaṃ na chambhitattaṃ hoti. Evameva paravatthumhi neva saṅgo na bandho hoti. Dibbānipi rūpāni passato kileso na samudācarati. Tasmā bhagavā āṇaṇyamiva kāmacchandappahānamāha.

Now, in the passage, 'Just as, monks, freedom from debt,' the Blessed One shows the abandoning of the hindrance of sensual desire to be similar to freedom from debt, and the remaining hindrances to be similar to health and so forth. Therein, this is the similarity: Just as a man, having taken a debt and applied it to his work, and his work having prospered, thinks, 'This thing called debt is a root of anxiety,' and having repaid the debt with its interest, would tear up the account-leaf. Then, from that time onwards, no one sends him a messenger or a summons. Even upon seeing his creditors, if he wishes, he rises from his seat; if he does not wish, he does not rise. Why? Because of his state of being unsmeared and unattached in regard to them. In the same way, a monk, reflecting, 'This thing called sensual desire is a root of obstruction,' by developing the six factors in the very manner taught in the Satipaṭṭhāna, abandons the hindrance of sensual desire. For him who has thus abandoned sensual desire, just as for a man freed from debt, upon seeing his creditors, there is neither fear nor trembling; in the same way, regarding an external object, there is neither clinging nor bondage. Even when seeing divine forms, defilement does not arise. Therefore, the Blessed One spoke of the abandoning of sensual desire as being like freedom from debt.

Yathā pana so pittarogāturo puriso bhesajjakiriyāya taṃ rogaṃ vūpasametvā tato paṭṭhāya madhusakkarādīnaṃ rasaṃ vindati. Evamevaṃ bhikkhu, ‘‘ayaṃ byāpādo nāma anatthakārako’’ti cha dhamme bhāvetvā byāpādanīvaraṇaṃ pajahati. So evaṃ pahīnabyāpādo yathā pittarogavimutto puriso madhusakkarādīni madhurāni sampiyāyamāno paṭisevati. Evamevaṃ ācārapaṇṇattiādīni sikkhāpiyamāno sirasā sampaṭicchitvā sampiyāyamāno sikkhati. Tasmā bhagavā ārogyamiva byāpādappahānamāha.

Furthermore, just as a man afflicted with a bilious disease, having pacified that disease through medical treatment, from that time onwards experiences the true taste of honey, sugar, and so forth; in the same way, a monk, reflecting, 'This thing called ill will is a maker of harm,' having developed the six factors, abandons the hindrance of ill will. That monk who has thus abandoned ill will, just as the man freed from the bilious disease, greatly delighting in them, partakes of sweet things like honey and sugar; in the same way, being instructed in the trainings beginning with the rules of conduct, he accepts them with utmost respect, delights in them, and trains. Therefore, the Blessed One spoke of the abandoning of ill will as being like health.

Yathā [Pg.221] so nakkhattadivase bandhanāgāraṃ pavesito puriso aparasmiṃ nakkhattadivase, ‘‘pubbepi ahaṃ pamādadosena baddho taṃ nakkhattaṃ nānubhavāmi, idāni appamatto bhavissāmī’’ti yathāssa paccatthikā okāsaṃ na labhanti. Evaṃ appamatto hutvā nakkhattaṃ anubhavitvā – ‘‘aho nakkhattaṃ aho nakkhatta’’nti udānaṃ udānesi. Evameva bhikkhu, ‘‘idaṃ thinamiddhaṃ nāma mahāanatthakara’’nti cha dhamme bhāvetvā thinamiddhanīvaraṇaṃ pajahati. So evaṃ pahīnathinamiddho yathā bandhanā mutto puriso sattāhampi nakkhattassa ādimajjhapariyosānaṃ anubhavati. Evamevaṃ bhikkhu dhammanakkhattassa ādimajjhapariyosānaṃ anubhavanto saha paṭisambhidāhi arahattaṃ pāpuṇāti. Tasmā bhagavā bandhanā mokkhamiva thinamiddhappahānamāha.

Furthermore, just as a man who was put into prison on a festival day, on another festival day, thinks, 'Previously, due to the fault of negligence, I was bound and did not experience that festival. Now I will be diligent,' and having become diligent in such a way that his adversaries find no opportunity, he experiences the festival and utters an inspired utterance, 'Oh, what a festival! Oh, what a festival!' In the same way, a monk, reflecting, 'This thing called sloth and torpor is a great cause of harm,' having developed the six factors, abandons the hindrance of sloth and torpor. That monk who has thus abandoned sloth and torpor, just as a man freed from bonds experiences the beginning, middle, and end of the festival for as long as seven days; in the same way, that monk, experiencing the beginning, middle, and end of the Dhamma-festival, attains Arahantship together with the analytical knowledges. Therefore, the Blessed One spoke of the abandoning of sloth and torpor as being like release from prison.

Yathā pana dāso kañcideva mittaṃ upanissāya sāmikānaṃ dhanaṃ datvā attānaṃ bhujissaṃ katvā tato paṭṭhāya yaṃ icchati, taṃ kareyya. Evameva bhikkhu, ‘‘idaṃ uddhaccakukkuccaṃ nāma mahāanatthakara’’nti cha dhamme bhāvetvā uddhaccakukkuccaṃ pajahati. So evaṃ pahīnuddhaccakukkucco yathā bhujisso puriso yaṃ icchati, taṃ karoti. Na taṃ koci balakkārena tato nivatteti. Evamevaṃ bhikkhu yathāsukhaṃ nekkhammapaṭipadaṃ paṭipajjati, na naṃ uddhaccakukkuccaṃ balakkārena tato nivatteti. Tasmā bhagavā bhujissaṃ viya uddhaccakukkuccappahānamāha.

Furthermore, just as a slave, relying on some friend, having given wealth to his masters and made himself a freeman, from that time onwards may do whatever he wishes; in the same way, a monk, reflecting, 'This thing called restlessness and worry is a great cause of harm,' having developed the six factors, abandons restlessness and worry. That monk who has thus abandoned restlessness and worry, just as a freeman does whatever he wishes and no one can forcibly prevent him from it; in the same way, that monk follows the path of renunciation as he pleases, and restlessness and worry cannot forcibly prevent him from it. Therefore, the Blessed One spoke of the abandoning of restlessness and worry as being like becoming a freeman.

Yathā balavā puriso hatthasāraṃ gahetvā sajjāvudho saparivāro kantāraṃ paṭipajjeyya. Taṃ corā dūratova disvā palāyeyyuṃ. So sotthinā taṃ kantāraṃ nittharitvā khemantaṃ patto haṭṭhatuṭṭho assa. Evamevaṃ bhikkhu, ‘‘ayaṃ vicikicchā nāma anatthakārikā’’ti cha dhamme bhāvetvā vicikicchaṃ pajahati. So evaṃ pahīnavicikiccho yathā balavā sajjāvudho saparivāro puriso nibbhayo core tiṇaṃ viya agaṇetvā sotthinā nikkhamitvā khemantabhūmiṃ pāpuṇāti. Evamevaṃ duccaritakantāraṃ nittharitvā paramakhemantabhūmiṃ amataṃ nibbānaṃ pāpuṇāti. Tasmā bhagavā khemantabhūmiṃ viya vicikicchāpahānamāha.

Just as a strong man, taking a valuable possession in hand, well-armed, with his retinue, might set out on a difficult journey. The thieves, seeing him from afar, would flee. He, having safely crossed that difficult journey, would reach a place of safety, joyful and delighted. In the same way, a monk, reflecting, 'This thing called doubt is a cause of harm,' having developed the six qualities, abandons doubt. He, with doubt thus abandoned, is like a strong, well-armed man with his retinue who, being fearless, disregards thieves as if they were grass, and having emerged safely, reaches a land of safety. In the same way, having crossed the difficult journey of misconduct, he attains the supreme land of safety, the Deathless, Nibbāna. Therefore, the Blessed One spoke of the abandoning of doubt as being like a land of safety.

427. Imameva kāyanti imaṃ karajakāyaṃ. Abhisandetīti temeti sneheti, sabbattha pavattapītisukhaṃ karoti. Parisandetīti samantato sandeti. Paripūretīti vāyunā bhastaṃ viya pūreti. Parippharatīti samantato phusati[Pg.222]. Sabbāvato kāyassāti assa bhikkhuno sabbakoṭṭhāsavato kāyassa. Kiñci upādinnakasantatipavattiṭṭhāne chavimaṃsalohitānugataṃ aṇumattampi ṭhānaṃ paṭhamajjhānasukhena aphuṭṭhaṃ nāma na hoti. Dakkhoti cheko paṭibalo nhānīyacuṇṇāni kātuñceva yojetuñca sannetuñca. Kaṃsathāleti yena kenaci lohena katabhājane. Mattikabhājanaṃ pana thiraṃ na hoti, sannentassa bhijjati, tasmā taṃ na dasseti. Paripphosakaṃ paripphosakanti siñcitvā siñcitvā. Sanneyyāti vāmahatthena kaṃsathālaṃ gahetvā dakkhiṇena hatthena pamāṇayuttaṃ udakaṃ siñcitvā siñcitvā parimaddanto piṇḍaṃ kareyya. Snehānugatāti udakasinehena anugatā. Snehaparetāti udakasinehena parigatā. Santarabāhirāti saddhiṃ antopadesena ceva bahipadesena ca, sabbatthakameva udakasinehena phuṭāti attho. Na ca pagghariṇīti na bindu bindu udakaṃ paggharati, sakkā hoti hatthenapi dvīhipi tīhipi aṅgulīhi gahetuṃ ovaṭṭikampi kātunti attho.

427. ‘This very body’ means this physical body. ‘He steeps it’ means he moistens it, saturates it; he makes joy and happiness arise everywhere. ‘He drenches it’ means he moistens it all around. ‘He fills it’ means he fills it like a leather bag with air. ‘He pervades it’ means he touches it all around. ‘Of the whole body’ means of that monk's body, which possesses all its parts. In the place where the continuity of the appropriated body occurs, followed by skin, flesh, and blood, there is not even a spot the size of an atom that is not touched by the happiness of the first jhāna. ‘A skilled’ means clever, capable of preparing, applying, and kneading bath powders. ‘In a bronze vessel’ means in a vessel made of any kind of metal. An earthen vessel, however, is not firm; it is liable to break when kneading. Therefore, it is not shown. ‘Sprinkling again and again’ means sprinkling with water again and again. ‘He would knead’ means, taking the bronze vessel with the left hand, sprinkling a suitable amount of water with the right hand again and again, while rubbing, he would make a ball. ‘Permeated by moisture’ means permeated by the moisture of water. ‘Enveloped by moisture’ means enveloped by the moisture of water. ‘Inside and out’ means together with the inner region and the outer region, it is touched everywhere by the moisture of water; this is the meaning. ‘And does not drip’ means water does not ooze out drop by drop; it is possible to take it with the hand, or with two or three fingers, and to make it into a ball; this is the meaning.

428. Dutiyajjhānasukhaupamāyaṃ ubbhitodakoti ubbhinnaudako, na heṭṭhā ubbhijjitvā uggacchanaudako, antoyeva pana ubbhijjanaudakoti attho. Āyamukhanti āgamanamaggo. Devoti megho. Kālenakālanti kāle kāle, anvaddhamāsaṃ vā anudasāhaṃ vāti attho. Dhāranti vuṭṭhiṃ. Nānuppaveccheyyāti na paveseyya, na vasseyyāti attho. Sītā vāridhārā ubbhijjitvāti sītaṃ vāri taṃ udakarahadaṃ pūrayamānaṃ ubbhijjitvā. Heṭṭhā uggacchanaudakañhi uggantvā uggantvā bhijjantaṃ udakaṃ khobheti. Catūhi disāhi pavisanaudakaṃ purāṇapaṇṇatiṇakaṭṭhadaṇḍakādīhi udakaṃ khobheti. Vuṭṭhiudakaṃ dhārānipātapupphuḷakehi udakaṃ khobheti. Sannisinnameva pana hutvā iddhinimmitamiva uppajjamānaṃ udakaṃ imaṃ padesaṃ pharati, imaṃ padesaṃ na pharatīti natthi. Tena aphuṭokāso nāma na hotīti. Tattha rahado viya karajakāyo, udakaṃ viya dutiyajjhānasukhaṃ. Sesaṃ purimanayeneva veditabbaṃ.

428. In the simile of the second jhāna's happiness, ‘water that has welled up’ means water that has welled up; it is not water that, having burst forth below, rises up. Rather, the meaning is that it is water that wells up from within the lake itself. ‘Inlet’ means the path of entry. ‘Deva’ means a rain-cloud. ‘From time to time’ means at every time, either once a fortnight or once every ten days; this is the meaning. ‘A stream’ means a stream of rain. ‘Would not send in’ means would not cause to enter, would not rain; this is the meaning. ‘A stream of cool water welling up’ means a stream of cool water, filling that lake, wells up. For indeed, water rising from below, rising up again and again and breaking, agitates the water. Water entering from the four directions agitates the water with old leaves, grass, wood, sticks, and so on. Rainwater agitates the water with the bubbles from its falling. But, being quite still, the water that arises as if created by psychic power pervades this region; there is no such thing as ‘it does not pervade this region.’ Because of that, there is no place called ‘untouched.’ Therein, the physical body should be understood as the lake, and the happiness of the second jhāna should be understood as the water. The rest should be understood in the same way as before.

429. Tatiyajjhānasukhaupamāyaṃ [Pg.223] uppalāni ettha santīti uppalinī. Sesapadadvayesupi eseva nayo. Ettha ca setarattanīlesu yaṃkiñci uppalaṃ uppalameva, ūnakasatapattaṃ puṇḍarīkaṃ, satapattaṃ padumaṃ. Pattaniyamaṃ vā vināpi setaṃ padumaṃ, rattaṃ puṇḍarīkanti ayamettha vinicchayo. Udakānuggatānīti udakato na uggatāni. Antonimuggaposīnīti udakatalassa anto nimuggāniyeva hutvā posīni, vaḍḍhīnīti attho. Sesaṃ purimanayeneva veditabbaṃ.

429. In the simile of the third jhāna's happiness, ‘uppalinī’ is so called because ‘here there are lotuses.’ The same principle applies to the remaining two terms. And here, among the white, red, and blue lotuses, any lotus is just a lotus. A lotus with fewer than a hundred petals is a puṇḍarīka, and one with a hundred petals is a paduma. Alternatively, even without a fixed number of petals, a white lotus is a paduma, and a red one is a puṇḍarīka—this is the determination here. ‘Not emerged from the water’ means they have not risen up from the water. ‘Nourished while submerged within’ means, being submerged within the water's surface, they are nourished and grow; this is the meaning. The rest should be understood in the same way as before.

430. Catutthajjhānasukhaupamāyaṃ parisuddhena cetasā pariyodātenāti ettha nirupakkilesaṭṭhena parisuddhaṃ. Pabhassaraṭṭhena pariyodātaṃ veditabbaṃ. Odātena vatthenāti idaṃ utupharaṇatthaṃ vuttaṃ. Kiliṭṭhavatthena hi utupharaṇaṃ na hoti, taṅkhaṇadhotaparisuddhena utupharaṇaṃ balavaṃ hoti. Imissā hi upamāya vatthaṃ viya karajakāyo. Utupharaṇaṃ viya catutthajjhānasukhaṃ. Tasmā yathā sunhātassa purisassa parisuddhaṃ vatthaṃ sasīsaṃ pārupitvā nisinnassa sarīrato utu sabbameva vatthaṃ pharati, na koci vatthassa aphuṭokāso hoti. Evaṃ catutthajjhānasukhena bhikkhuno karajakāyassa na koci okāso aphuṭo hotīti evamettha attho daṭṭhabbo. Catutthajjhānacittameva vā vatthaṃ viya, taṃsamuṭṭhānarūpaṃ utupharaṇaṃ viya. Yathā hi katthaci odātavatthe kāyaṃ apphusantepi taṃsamuṭṭhānena utunā sabbatthakameva kāyo phuṭṭho hoti. Evaṃ catutthajjhānasamuṭṭhitena sukhumarūpena sabbatthakameva bhikkhuno karajakāyo phuṭo hotīti evamettha attho daṭṭhabbo.

430. In the simile of the fourth jhāna's happiness, regarding ‘with a mind pure and bright,’ ‘pure’ should be understood in the sense of being without defilements. ‘Bright’ should be understood in the sense of being radiant. The phrase ‘with a white cloth’ was spoken for the purpose of the pervasion of bodily heat. Indeed, with a soiled cloth, the pervasion of bodily heat does not happen, but with a cloth that is freshly washed and clean, the pervasion of bodily heat is strong. For in this simile, the physical body is like the cloth, and the happiness of the fourth jhāna is like the pervasion of bodily heat. Therefore, just as for a man who has bathed well and is sitting down, having covered himself including his head with a clean cloth, the heat from his body pervades the entire cloth, and there is no part of the cloth that is untouched; in the same way, there is no part of the monk's physical body that is untouched by the happiness of the fourth jhāna—thus, the meaning should be seen here. Alternatively, the fourth jhāna mind itself is like the cloth, and the material form originating from it is like the pervasion of bodily heat. For just as in some cases, even if a white cloth does not touch the body, the body is touched everywhere by the heat originating from it; in the same way, the monk's physical body is touched everywhere by the subtle material form originating from the fourth jhāna—thus, the meaning should be seen here.

431. Pubbenivāsañāṇaupamāyaṃ taṃdivasaṃ katakiriyā pākaṭā hotīti taṃdivasaṃ gatagāmattayameva gahitaṃ. Tattha gāmattayaṃ gatapuriso viya pubbenivāsañāṇalābhī daṭṭhabbo. Tayo gāmā viya tayo bhavā daṭṭhabbā. Tassa purisassa tīsu gāmesu taṃdivasaṃ katakiriyāya āvibhāvo viya pubbenivāsāya cittaṃ abhinīharitvā nisinnassa bhikkhuno tīsu bhavesu katakiriyāya āvibhāvo daṭṭhabbo.

431. In the simile of the knowledge of past abodes, because the action done on that day is manifest, only the three villages gone to on that day are taken. Therein, one who has obtained the knowledge of past abodes should be understood as being like a man who has gone to three villages. The three existences should be understood as being like the three villages. Just as for that man, the manifestation of the action done on that day in the three villages is apparent, so for a monk who is seated, having directed his mind towards past abodes, the manifestation of the action done in the three existences should be understood.

432. Dibbacakkhuupamāyaṃ [Pg.224] dve agārāti dve gharā. Sadvārāti sammukhadvārā. Anucaṅkamanteti aparāparaṃ sañcarante. Anuvicaranteti ito cito ca vicarante, ito pana gehā nikkhamitvā etaṃ gehaṃ, etasmā vā nikkhamitvā imaṃ gehaṃ pavisanavasenapi daṭṭhabbā. Tattha dve agārā sadvārā viya cutipaṭisandhiyo, cakkhumā puriso viya dibbacakkhuñāṇalābhī, cakkhumato purisassa dvinnaṃ gehānaṃ antare ṭhatvā passato dve agāre pavisanakanikkhamanakapurisānaṃ pākaṭakālo viya dibbacakkhulābhino ālokaṃ vaḍḍhetvā olokentassa cavanakaupapajjanakasattānaṃ pākaṭakālo. Kiṃ pana te ñāṇassa pākaṭā, puggalassāti? Ñāṇassa. Tassa pākaṭattā pana puggalassa pākaṭāyevāti.

432. In the simile of the divine eye, ‘dve agārā’ means two houses. ‘Sadvārā’ means having facing doors. ‘Anucaṅkamante’ means walking to and fro. ‘Anuvicarante’ means moving here and there; it should also be understood by way of leaving this house and entering that house, or leaving that house and entering this house. Therein, death and rebirth-linking should be understood as being like two houses with facing doors; one who has obtained the knowledge of the divine eye should be understood as being like a man with sight. Just as for a man with sight standing between two houses and looking, it is a time when the men entering and leaving are manifest, so for one who has obtained the divine eye, having extended the light and looking, it is a time when beings dying and being reborn are manifest. But are they manifest to the knowledge or to the person? They are manifest to the knowledge. And because they are manifest to the knowledge, they are indeed manifest to the person.

433. Āsavakkhayañāṇaupamāyaṃ pabbatasaṅkhepeti pabbatamatthake. Anāviloti nikkaddamo. Sippiyo ca sambukā ca sippisambukaṃ. Sakkharā ca kathalā ca sakkharakathalaṃ. Macchānaṃ gumbā ghaṭāti macchagumbaṃ. Tiṭṭhantampi carantampīti ettha sakkharakathalaṃ tiṭṭhatiyeva, itarāni carantipi tiṭṭhantipi. Yathā pana antarantarā ṭhitāsupi nisinnāsupi vijjamānāsupi, ‘‘etā gāvo carantī’’ti carantiyo upādāya itarāpi carantīti vuccanti. Evaṃ tiṭṭhantameva sakkharakathalaṃ upādāya itarampi dvayaṃ tiṭṭhantanti vuttaṃ. Itarañca dvayaṃ carantaṃ upādāya sakkharakathalampi carantanti vuttaṃ. Tattha cakkhumato purisassa tīre ṭhatvā passato sippisambukādīnaṃ vibhūtakālo viya āsavānaṃ khayāya cittaṃ nīharitvā nisinnassa bhikkhuno catunnaṃ saccānaṃ vibhūtakālo daṭṭhabbo.

433. In the simile of the knowledge of the destruction of the taints, ‘pabbatasaṅkhepe’ means on the mountain peak. ‘Anāvilo’ means without mud. ‘Sippisambukaṃ’ means oysters and snails. ‘Sakkharakathalaṃ’ means gravel and potsherds. ‘Macchagumbaṃ’ means groups and shoals of fish. In the phrase ‘tiṭṭhantampi carantampi’ (standing and moving), herein, the gravel and potsherds only stand still; the others both move and stand still. Just as when there are cows standing and sitting here and there, with reference to the moving ones, the others are also said to be moving, as in, ‘These cows are moving.’ So too, with reference to the gravel and potsherds which only stand still, it is said that the other pair also stands still. And with reference to the other pair which moves, it is said that the gravel and potsherds also move. Therein, just as for a man with sight standing on the bank and looking, it is a time when the oysters, snails, and so on are clearly visible, so for a monk who is seated, having directed his mind to the destruction of the taints, the time when the four truths are clearly visible should be understood.

434. Idāni sattahākārehi saliṅgato saguṇato khīṇāsavassa nāmaṃ gaṇhanto, ayaṃ vuccati, bhikkhave, bhikkhu samaṇo itipītiādimāha. Tattha evaṃ kho, bhikkhave, bhikkhu samaṇo hotītiādīsu, bhikkhave, evaṃ bhikkhu samitapāpattā samaṇo hoti. Bāhitapāpattā brāhmaṇo hoti. Nhātakilesattā nhātako hoti, dhotakilesattāti attho. Catumaggañāṇasaṅkhātehi vedehi akusaladhammānaṃ gatattā vedagū hoti, viditattāti attho. Teneva viditāssa hontītiādimāha. Kilesānaṃ sutattā sottiyo hoti, nissutattā [Pg.225] apahatattāti attho. Kilesānaṃ ārakattā ariyo hoti, hatattāti attho. Tehi ārakattā arahaṃ hoti, dūrībhūtattāti attho. Sesaṃ sabattha pākaṭamevāti.

434. Now, wishing to take up the name of one whose taints are destroyed by seven aspects—by his own characteristic and by his own quality—He said: 'This, monks, is called a monk, a recluse,' and so on. Therein, in such passages as, 'Thus, monks, a monk is a recluse,' it is as follows: Monks, thus a monk is a samaṇa (recluse) because of having stilled evil. He is a brāhmaṇa because of having banished evil. He is a nahātaka (one who has bathed) because of having washed away defilements; the meaning is, because of having cleansed defilements. He is a vedagū because of having destroyed unwholesome states by means of the penetrative knowledges called the four path-knowledges; the meaning is, because of having known through penetration. For that reason, He said, 'They are known by him,' and so on. He is a sottiyo (holy man) because of being utterly free from defilements; the meaning is, because of being rid of them, because of having dispelled them. He is an ariyo (noble one) because of having destroyed the defilements; the meaning is, because of having struck them down. He is an arahaṃ (worthy one) because of being far from them (the defilements); the meaning is, because of being distant. The remainder is clear everywhere.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

The Commentary on the Middle Length Discourses, Papañcasūdanī

Mahāassapurasuttavaṇṇanā niṭṭhitā.

The commentary on the Mahā-assapura Sutta is finished.

10. Cūḷaassapurasuttavaṇṇanā

10. The Commentary on the Cūḷa-assapura Sutta

435. Evaṃ me sutanti cūḷaassapurasuttaṃ. Tassa desanākāraṇaṃ purimasadisameva. Samaṇasāmīcippaṭipadāti samaṇānaṃ anucchavikā samaṇānaṃ anulomappaṭipadā.

435. ‘Thus have I heard’—this is the Cūḷa-assapura Sutta. The reason for its exposition is the same as the preceding one. ‘The practice befitting an ascetic’ means the practice that is suitable for ascetics, the practice that is in conformity with being an ascetic.

436. Samaṇamalānantiādīsu ete dhammā uppajjamānā samaṇe maline karonti malaggahite, tasmā ‘‘samaṇamalā’’ti vuccanti. Etehi samaṇā dussanti, padussanti, tasmā samaṇadosāti vuccanti. Ete uppajjitvā samaṇe kasaṭe niroje karonti milāpenti, tasmā samaṇakasaṭāti vuccanti. Āpāyikānaṃ ṭhānānanti apāye nibbattāpakānaṃ kāraṇānaṃ. Duggativedaniyānanti duggatiyaṃ vipākavedanāya paccayānaṃ. Matajaṃ nāmāti manussā tikhiṇaṃ ayaṃ ayena sughaṃsitvā taṃ ayacuṇṇaṃ maṃsena saddhiṃ madditvā koñcasakuṇe khādāpenti. Te uccāraṃ kātuṃ asakkontā maranti. No ce maranti, paharitvā mārenti. Atha tesaṃ kucchiṃ phāletvā naṃ udakena dhovitvā cuṇṇaṃ gahetvā maṃsena saddhiṃ madditvā puna khādāpentīti evaṃ satta vāre khādāpetvā gahitena ayacuṇṇena āvudhaṃ karonti. Susikkhitā ca naṃ ayakārā bahuhatthakammamūlaṃ labhitvā karonti. Taṃ matasakuṇato jātattā ‘‘mataja’’nti vuccati, atitikhiṇaṃ hoti. Pītanisitanti udakapītañceva silāya ca sunighaṃsitaṃ. Saṅghāṭiyāti kosiyā. Sampārutanti pariyonaddhaṃ. Sampaliveṭhitanti samantato veṭhitaṃ.

436. In phrases such as ‘the stains of an ascetic,’ when these states arise, they make an ascetic defiled and stained with filth; therefore, they are called ‘the stains of an ascetic.’ By these, ascetics are corrupted and ruined; therefore, they are called ‘the faults of an ascetic.’ Having arisen, these states make an ascetic like refuse, without essence, and cause them to wither; therefore, they are called ‘the dregs of an ascetic.’ ‘Leading to the plane of misery’ means causes that bring about rebirth in the plane of misery. ‘To be experienced in a bad destination’ means conditions for the experience of resultant feeling in a bad destination. As for ‘mataja’: people take a sharp piece of iron, rub it with an iron rod, mix that iron powder with meat, and feed it to crane birds. Unable to excrete, they die. If they do not die, they are struck and killed. Then, splitting open their bellies, washing the intestines with water, taking the powder, mixing it with meat, they feed it to them again. In this way, having fed them seven times, they make a weapon with the iron powder that was taken. Well-trained blacksmiths, having received a high wage for their work, make it. Because it originates from a dead bird, it is called ‘mataja,’ and it is extremely sharp. ‘Treated and sharpened’ means treated with resin and water and well-sharpened on a stone. By ‘with a saṅghāṭī’ is meant one made of silk. ‘Covered’ means enveloped. ‘Completely enveloped’ means wrapped all around.

437. Rajojallikassāti [Pg.226] rajojalladhārino. Udakorohakassāti divasassa tikkhattuṃ udakaṃ orohantassa. Rukkhamūlikassāti rukkhamūlavāsino. Abbhokāsikassāti abbhokāsavāsino. Ubbhaṭṭhakassāti uddhaṃ ṭhitakassa. Pariyāyabhattikassāti māsavārena vā aḍḍhamāsavārena vā bhuñjantassa. Sabbametaṃ bāhirasamayeneva kathitaṃ. Imasmiñhi sāsane cīvaradharo bhikkhu saṅghāṭikoti na vuccati. Rajojalladhāraṇādivatāni imasmiṃ sāsane natthiyeva. Buddhavacanassa buddhavacanameva nāmaṃ, na mantāti. Rukkhamūliko, abbhokāsikoti ettakaṃyeva pana labbhati. Tampi bāhirasamayeneva kathitaṃ. Jātameva nanti taṃdivase jātamattaṃyeva naṃ. Saṅghāṭikaṃ kareyyunti saṅghāṭikaṃ vatthaṃ nivāsetvā ca pārupitvā ca saṅghāṭikaṃ kareyyuṃ. Esa nayo sabbattha.

437. ‘One who bears the grime of his own body’ means one who bears the filth, such as salt, that exudes from the body. ‘One who descends into the water’ means one who descends into the water three times a day to wash away evil. ‘A tree-root dweller’ means one who is accustomed to living at the root of a tree. ‘An open-air dweller’ means one who is accustomed to living in the open. ‘One who stands erect’ means one who stands upright on a stone slab. ‘One who eats at intervals’ means one who eats on a monthly or fortnightly rotation. All this is spoken of only in terms of non-Buddhist schools. For in this Dispensation, a monk who wears robes is not called a ‘saṅghāṭika.’ Practices such as bearing the grime of one's own body simply do not exist in this Dispensation. The word of the Buddha is just called the word of the Buddha; it is not a mantra. Only this much is found: ‘a tree-root dweller’ and ‘an open-air dweller.’ And that too is spoken of in terms of non-Buddhist schools. ‘Just born’ means him, just born on that day. ‘They would make him a saṅghāṭika’ means they would make him a ‘saṅghāṭika’ by having him wear and drape himself in a patched cloth. This is the method in all cases.

438. Visuddhamattānaṃ samanupassatīti attānaṃ visujjhantaṃ passati. Visuddhoti pana na tāva vattabbo. Pāmojjaṃ jāyatīti tuṭṭhākāro jāyati. Pamuditassa pītīti tuṭṭhassa sakalasarīraṃ khobhayamānā pīti jāyati. Pītimanassa kāyoti pītisampayuttassa puggalassa nāmakāyo. Passambhatīti vigatadaratho hoti. Sukhaṃ vedetīti kāyikampi cetasikampi sukhaṃ vediyati. Cittaṃ samādhiyatīti iminā nekkhammasukhena sukhitassa cittaṃ samādhiyati, appanāpattaṃ viya hoti. So mettāsahagatena cetasāti heṭṭhā kilesavasena āraddhā desanā pabbate vuṭṭhavuṭṭhi viya nadiṃ yathānusandhinā brahmavihārabhāvanaṃ otiṇṇā. Tattha yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge vuttameva. Seyyathāpi, bhikkhave, pokkharaṇīti mahāsīhanādasutte maggo pokkharaṇiyā upamito, idha sāsanaṃ upamitanti veditabbaṃ. Āsavānaṃ khayā samaṇo hotīti sabbakilesānaṃ samitattā paramatthasamaṇo hotīti. Sesaṃ sabbattha uttānamevāti.

438. ‘He regards himself as purified’ means he sees himself as being purified. But he cannot yet be called ‘purified.’ ‘Joy arises’ means a state of delight arises. ‘For one who is joyful, rapture arises’ means for one who is delighted, rapture arises, agitating the entire body. ‘The body of one with a rapturous mind’ means the mental body of a person associated with rapture. ‘It becomes tranquil’ means he becomes free from distress. ‘He feels pleasure’ means he experiences both bodily and mental pleasure. ‘The mind becomes concentrated’ means the mind of one who is gladdened by this pleasure of renunciation becomes concentrated; it is as if it has reached absorption. ‘With a mind accompanied by loving-kindness’: the discourse that was begun below under the influence of the defilements has now descended into the development of the divine abodes, following the natural sequence, just as rain that has fallen on a mountain peak flows down into a river. Whatever should be said on that topic has all been said in the Visuddhimagga. Regarding ‘Just as, monks, a lotus pond’: in the Mahāsīhanāda Sutta, the path is compared to the lotus pond; here, it should be understood that the Dispensation is the object of comparison. ‘Through the destruction of the taints, he becomes an ascetic’ means that because all defilements have been pacified, he becomes an ascetic in the ultimate sense. The rest is clear in all instances.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Middle Length Discourses.

Cūḷaassapurasuttavaṇṇanā niṭṭhitā.

The Commentary on the Cūḷaassapura Sutta is concluded.

Catutthavaggavaṇṇanā niṭṭhitā.

The commentary on the fourth chapter is concluded.

5. Cūḷayamakavaggo

5. The Minor Pairs Chapter

1. Sāleyyakasuttavaṇṇanā

1. Commentary on the Sāleyyaka Sutta

439. Evaṃ [Pg.227] me sutanti sāleyyakasuttaṃ. Tattha kosalesūti kosalā nāma jānapadino rājakumārā. Tesaṃ nivāso ekopi janapado ruḷhīsaddena kosalāti vuccati, tasmiṃ kosalesu janapade. Porāṇā panāhu – yasmā pubbe mahāpanādaṃ rājakumāraṃ nānānāṭakāni disvā sitamattampi akarontaṃ sutvā rājā āha – ‘‘yo mama puttaṃ hasāpeti, sabbālaṅkārena naṃ alaṅkaromī’’ti. Tato naṅgalānipi chaḍḍetvā mahājanakāye sannipatite manussā sātirekāni sattavassāni nānākīḷikāyo dassetvā naṃ hasāpetuṃ nāsakkhiṃsu. Tato sakko devanaṭaṃ pesesi. So dibbanāṭakaṃ dassetvā hasāpesi. Atha te manussā attano attano vasanokāsābhimukhā pakkamiṃsu. Te paṭipathe mittasuhajjādayo disvā paṭisanthāraṃ karontā, ‘‘kacci, bho, kusalaṃ, kacci, bho, kusala’’nti āhaṃsu. Tasmā taṃ ‘‘kusalaṃ kusala’’nti vacanaṃ upādāya so padeso kosalāti vuccatīti.

439. Thus have I heard—this is the Sāleyyaka Sutta. Therein, ‘in Kosala’ refers to the princes of the country named Kosala. Their dwelling, a single country, is also called Kosala by common usage; thus, in the Kosala country. The ancient commentators, however, say this: Formerly, a king heard that the prince Mahāpanāda did not even slightly smile after seeing various performances, and he said: ‘Whoever makes my son laugh, I will adorn him with all ornaments.’ Then, abandoning even their ploughs, a great crowd of people gathered. For more than seven years, they displayed various entertainments but were unable to make him laugh. Then, Sakka sent a celestial dancer. He performed a divine dance and made him laugh. Thereupon, those people departed, heading towards their respective homes. On the way, meeting friends and companions, they exchanged greetings, saying, ‘Are you well, sirs? Are you well?’ Therefore, on account of this utterance—‘Are you well? Are you well?’—that region came to be called Kosala.

Cārikaṃ caramānoti aturitacārikaṃ caramāno. Mahatā bhikkhusaṅghena saddhinti sataṃ vā sahassaṃ vā satasahassaṃ vāti evaṃ aparicchinnena mahatā bhikkhusaṅghena saddhiṃ. Brāhmaṇagāmoti brāhmaṇānaṃ samosaraṇagāmopi brāhmaṇagāmoti vuccati brāhmaṇānaṃ bhogagāmopi. Idha samosaraṇagāmo adhippeto. Tadavasarīti taṃ avasari, sampattoti attho. Vihāro panettha aniyāmito; tasmā tassa avidūre buddhānaṃ anucchaviko eko vanasaṇḍo bhavissati, satthā taṃ vanasaṇḍaṃ gatoti veditabbo. Assosunti suṇiṃsu upalabhiṃsu. Sotadvārasampattavacananigghosānusārena jāniṃsu. Khoti avadhāraṇatthe padapūraṇamatte vā nipāto. Tattha avadhāraṇatthena assosuṃyeva[Pg.228], na nesaṃ koci savanantarāyo ahosīti ayamattho veditabbo. Padapūraṇena byañjanasiliṭṭhatāmattameva.

Wandering on a journey means wandering on an unhurried journey. With a great community of monks means with a great, unlimited community of monks, whether a hundred, a thousand, or a hundred thousand. A brahmin village: a village where brahmins assemble is called a brahmin village, as is a fief village of brahmins. Here, a village of assembly is intended. He arrived there means he arrived there, he reached it. Here, the dwelling is not specified; therefore, it should be understood that not far from there, there must have been a forest grove suitable for Buddhas, and the Teacher went to that forest grove. They heard means they heard and perceived; they knew by following the sound of the words that reached their ear-door. Kho is a particle used either for emphasis or merely as a verse-filler. Therein, in the sense of emphasis, it means they certainly heard; there was no obstacle to their hearing. This meaning should be understood. As a verse-filler, it is merely for the sake of smooth phrasing.

Idāni yamatthaṃ assosuṃ, taṃ pakāsetuṃ samaṇo khalu, bho, gotamotiādi vuttaṃ. Tattha samitapāpattā samaṇoti veditabbo. Khalūti anussavanatthe nipāto. Bhoti tesaṃ aññamaññaṃ ālapanamattaṃ. Gotamoti bhagavato gottavasena paridīpanaṃ. Tasmā samaṇo khalu, bho, gotamoti ettha samaṇo kira, bho, gotamagottoti evamattho daṭṭhabbo. Sakyaputtoti idaṃ pana bhagavato uccākulaparidīpanaṃ. Sakyakulā pabbajitoti saddhāpabbajitabhāvadīpanaṃ. Kenaci pārijuññena anabhibhūto aparikkhīṇaṃyeva taṃ kulaṃ pahāya saddhāpabbajitoti vuttaṃ hoti. Tato paraṃ vuttatthameva. Taṃ kho panāti itthambhūtākhyānatthe upayogavacanaṃ, tassa kho pana bhoto gotamassāti attho. Kalyāṇoti kalyāṇaguṇasamannāgato, seṭṭhoti vuttaṃ hoti. Kittisaddoti kittiyeva, thutighoso vā. Abbhuggatoti sadevakaṃ lokaṃ ajjhottharitvā uggato. Kinti? ‘‘Itipi so bhagavā…pe… buddho bhagavā’’ti.

Now, to explain what they heard, the passage beginning, 'The ascetic indeed, sirs, Gotama,' was spoken. Therein, he should be understood as an ascetic because he has stilled evil. Khalu is a particle used in the sense of hearsay. Bho is merely a term of mutual address among them. Gotama refers to the Blessed One by his clan name. Therefore, in the phrase 'the ascetic indeed, sirs, Gotama,' the meaning should be understood as: 'Sirs, the ascetic of the Gotama clan has arrived, so it is said.' The term Sakyaputta indicates the Blessed One's high lineage. 'Having gone forth from the Sakyan clan' indicates his going forth out of faith. It means that, not overcome by any misfortune, he left that clan while it was still undiminished and went forth out of faith. What follows has the meaning already stated. The phrase taṃ kho pana is used when describing such a person's qualities, meaning 'of that venerable Gotama.' Kalyāṇa means endowed with good qualities; it means 'excellent.' Kittisaddo means the sound of fame itself, or the sound of praise. Abbhuggato means it has arisen, spreading over and encompassing the world with its devas. How so? 'Indeed, that Blessed One is... the Buddha, the Blessed One.'

Tatrāyaṃ padasambandho – so bhagavā itipi arahaṃ, itipi sammāsambuddho…pe… itipi bhagavāti. Iminā ca iminā ca kāraṇenāti vuttaṃ hoti. Tattha ārakattā, arīnaṃ arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi so bhagavā arahanti veditabbotiādinā nayena mātikaṃ nikkhipitvā sabbāneva etāni padāni visuddhimagge buddhānussatiniddese vitthāritānīti tato tesaṃ vitthāro gahetabbo.

Herein, this is the connection of the words: That Blessed One is for this reason an Arahant, for this reason a Perfectly Self-Enlightened One... for this reason the Blessed One. This means it is said 'for this and that reason.' Therein, that Blessed One is to be known as an Arahant for these reasons: because of remoteness, because of having destroyed the enemies and the spokes, because of worthiness of requisites, and because of the absence of secret evil-doing. Having laid down the matrix in this way, since all these terms are explained in detail in the Visuddhimagga in the Exposition on the Recollection of the Buddha, their detailed explanation should be taken from there.

Sādhu kho panāti sundaraṃ kho pana; atthāvahaṃ sukhāvahanti vuttaṃ hoti. Tathārūpānaṃ arahatanti yathārūpo so bhavaṃ gotamo, evarūpānaṃ anekehipi kappakoṭisatasahassehi dullabhadassanānaṃ byāmappabhāparikkhittehi asītianubyañjanaratanapaṭimaṇḍitehi dvattiṃsmahāpurisalakkhaṇavarehi samākiṇṇamanoramasarīrānaṃ atappakadassanānaṃ atimadhuradhammanigghosānaṃ, yathābhūtaguṇādhigamena loke arahantoti laddhasaddānaṃ arahataṃ. Dassanaṃ hotīti pasādasommāni akkhīni ummīletvā dassanamattampi sādhu hoti. Sace pana aṭṭhaṅgasamannāgatena brahmassarena dhammaṃ [Pg.229] desentassa ekaṃ padampi sotuṃ labhissāma, sādhutaraṃyeva bhavissatīti evaṃ ajjhāsayaṃ katvā.

Good indeed means it is excellent; it is said to bring benefit and happiness. Of such Arahants refers to those like the venerable Gotama—rare to behold even over many hundred-thousand crores of aeons, surrounded by a fathom-long aura, adorned with the eighty minor characteristics as jewel-ornaments and the thirty-two excellent major characteristics of a great man, their delightful bodies replete with these marks, their sight insatiable, their proclamation of the Dhamma exceedingly sweet. They are known in the world as Arahants for having realized qualities as they truly are. The seeing is means that even a mere glimpse, with eyes opened in serene faith, is good. But if we were to have the chance to hear even a single word of the Dhamma from one who teaches with a Brahma-voice endowed with eight qualities, that would be even better—thus they made this resolution.

Yena bhagavā tenupasaṅkamiṃsūti sabbakiccāni pahāya tuṭṭhamānasā āgamaṃsu. Etadavocunti duvidhā hi pucchā agārikapucchā anagārikapucchā ca. Tattha ‘‘kiṃ, bhante, kusalaṃ, kiṃ akusala’’nti iminā nayena agārikapucchā āgatā. ‘‘Ime kho, bhante, pañcupādānakkhandhā’’ti iminā nayena anagārikapucchā. Ime pana attano anurūpaṃ agārikapucchaṃ pucchantā etaṃ, ‘‘ko nu kho, bho gotama, hetu ko paccayo’’tiādivacanaṃ avocuṃ. Tesaṃ bhagavā yathā na sakkonti sallakkhetuṃ, evaṃ saṃkhitteneva tāva pañhaṃ vissajjento, adhammacariyāvisamacariyāhetu kho gahapatayotiādimāha. Kasmā pana bhagavā yathā na sallakkhenti, evaṃ vissajjesīti? Paṇḍitamānikā hi te; āditova mātikaṃ aṭṭhapetvā yathā sallakkhenti, evaṃ atthe vitthārite, desanaṃ uttānikāti maññantā avajānanti, mayampi kathentā evameva katheyyāmāti vattāro bhavanti. Tena nesaṃ bhagavā yathā na sakkonti sallakkhetuṃ, evaṃ saṃkhitteneva tāva pañhaṃ vissajjesi. Tato sallakkhetuṃ asakkontehi vitthāradesanaṃ yācito vitthārena desetuṃ, tena hi gahapatayotiādimāha. Tattha tena hīti kāraṇatthe nipāto. Yasmā maṃ tumhe yācatha, tasmāti attho.

They approached the Blessed One means: having set aside all their duties, they drew near with joyful minds. They spoke thus means: questions are indeed of two kinds—the householder’s question and the homeless one's question. Therein, the householder’s question is presented in this way: “What, venerable sir, is skillful? What is unskillful?” The homeless one's question is presented in this way: “These, venerable sir, are the five aggregates subject to clinging.” But these, wishing to ask a householder’s question suitable to themselves, spoke the words beginning, “What, Master Gotama, is the cause? What is the condition?” To them, the Blessed One, wishing to answer the question, at first did so briefly in such a way that they could not comprehend it, saying the words beginning, “Householders, it is because of unrighteous conduct, of uneven conduct.” But why did the Blessed One answer in such a way that they could not comprehend it? Because they were conceited about their wisdom. If, from the very beginning, the outline was set forth and the meaning explained in detail in a way they could comprehend, they, thinking the teaching to be superficial, would look down upon it. They would become ones who say, “If we were to speak, we would speak in just the same way.” For that reason, the Blessed One at first answered the question briefly in such a way that they could not comprehend it. Then, having been requested for a detailed explanation by those who were unable to comprehend it, in order to teach in detail, he spoke the words beginning, “Well then, householders.” Therein, tena hi is a particle in the sense of reason. The meaning is: “Because you request me, therefore I will teach.”

440. Tividhanti tīhi koṭṭhāsehi. Kāyenāti kāyadvārena. Adhammacariyāvisamacariyāti adhammacariyasaṅkhātā visamacariyā. Ayaṃ panettha padattho, adhammassa cariyā adhammacariyā, adhammakaraṇanti attho. Visamā cariyā, visamassa vā kammassa cariyāti visamacariyā. Adhammacariyā ca sā visamacariyā cāti adhammacariyāvisamacariyā. Etenupāyena sabbesu kaṇhasukkapadesu attho veditabbo. Luddoti kakkhaḷo. Dāruṇoti sāhasiko. Lohitapāṇīti paraṃ jīvitā voropentassa pāṇī lohitena lippanti. Sacepi na lippanti, tathāvidho lohitapāṇītveva vuccati. Hatappahate niviṭṭhoti hate ca parassa pahāradāne[Pg.230], pahate ca paramāraṇe niviṭṭho. Adayāpannoti nikkaruṇataṃ āpanno.

440. Threefold means: in three parts. By body means: through the body-door. Unrighteous conduct, uneven conduct means: uneven conduct which is called unrighteous conduct. This is the meaning of the words here: the practice of unrighteousness is unrighteous conduct; the meaning is the doing of unrighteousness. Uneven conduct, or the practice of an uneven deed, is uneven conduct. It is both unrighteous conduct and it is uneven conduct, thus it is unrighteous conduct, uneven conduct. By this method, the meaning should be understood in all sections concerning the dark and the bright. Ruthless means: coarse. Cruel means: violent. Bloody-handed means: the hands of one who deprives another of life are smeared with blood. Even if they are not smeared, one of such a nature is still called 'bloody-handed.' Engaged in killing and striking means: engaged in killing and in giving blows to another, and in striking and in the killing of another. Devoid of compassion means: having attained a state of mercilessness.

Yaṃ taṃ parassāti yaṃ taṃ parassa santakaṃ. Paravittūpakaraṇanti tasseva parassa vittūpakaraṇaṃ tuṭṭhijananaṃ parikkhārabhaṇḍakaṃ. Gāmagataṃ vāti antogāme vā ṭhapitaṃ. Araññagataṃ vāti araññe rukkhaggapabbatamatthakādīsu vā ṭhapitaṃ. Adinnanti tehi parehi kāyena vā vācāya vā adinnaṃ. Theyyasaṅkhātanti ettha thenoti coro. Thenassa bhāvo theyyaṃ, avaharaṇacittassetaṃ adhivacanaṃ. Saṅkhā saṅkhātanti atthato ekaṃ, koṭṭhāsassetaṃ adhivacanaṃ, ‘‘saññānidānā hi papañcasaṅkhā’’tiādīsu viya. Theyyañca taṃ saṅkhātañcāti theyyasaṅkhātaṃ, theyyacittasaṅkhāto eko cittakoṭṭhāsoti attho. Karaṇatthe cetaṃ paccattavacanaṃ, tasmā theyyasaṅkhātenāti atthato daṭṭhabbaṃ.

That which belongs to another means: whatever is the property of another. Another's wealth and effects means: that very other's effects that produce delight, his requisite goods. Gone to the village means: placed within the village. Gone to the forest means: placed in the forest, on treetops, mountain peaks, and so forth. Not given means: not given by those others, either by body or by speech. Deemed as theft: Herein, theno is a thief. The state of a thief is theyyaṃ; this is a term for the mind set on stealing. Saṅkhā and saṅkhāta are one in meaning; this is a term for a division, as in passages such as, 'for proliferations are designated based on perception.' It is both theft (theyyaṃ) and it is designated (saṅkhātaṃ), thus it is theyyasaṅkhātaṃ. The meaning is: a single division of mind designated as a thieving mind. And this is a nominative term in the instrumental sense; therefore, it should be understood in meaning as 'by what is deemed as theft' (theyyasaṅkhātena).

Māturakkhitātiādīsu yaṃ pitari naṭṭhe vā mate vā ghāsacchādanādīhi paṭijaggamānā, vayapattaṃ kulaghare dassāmīti mātā rakkhati, ayaṃ māturakkhitā nāma. Etenupāyena piturakkhitādayopi veditabbā. Sabhāgakulāni pana kucchigatesupi gabbhesu katikaṃ karonti – ‘‘sace mayhaṃ putto hoti, tuyhaṃ dhītā, aññattha gantuṃ na labhissati, mayhaṃ puttasseva hotū’’ti. Evaṃ gabbhepi pariggahitā sassāmikā nāma. ‘‘Yo itthannāmaṃ itthiṃ gacchati, tassa ettako daṇḍo’’ti evaṃ gāmaṃ vā gehaṃ vā vīthiṃ vā uddissa ṭhapitadaṇḍā, pana saparidaṇḍā nāma. Antamaso mālāguṇaparikkhittāpīti yā sabbantimena paricchedena, ‘‘esā me bhariyā bhavissatī’’ti saññāya tassā upari kenaci mālāguṇaṃ khipantena mālāguṇamattenāpi parikkhittā hoti. Tathārūpāsu cārittaṃ āpajjitā hotīti evarūpāsu itthīsu sammādiṭṭhisutte vuttamicchācāralakkhaṇavasena vītikkamaṃ kattā hoti.

Among those 'protected by the mother,' etc.: when her father is lost or has died, the mother, caring for her with food, clothing, and so forth, protects her, thinking, 'I will give her to a suitable family's house when she comes of age.' This is called 'protected by the mother.' By this method, 'protected by the father,' and so forth, should also be understood. Families of equal status, however, make agreements even concerning children still in the womb: 'If I have a son and you have a daughter, she will not be able to go elsewhere; let her be for my son only.' Thus, a woman claimed even while in the womb is called 'one with an owner.' A woman for whom a penalty has been established with reference to a village, a house, or a street, in terms such as, 'Whoever goes to a woman of such-and-such a name, for that man there is a penalty of this much,' is called 'one with a penalty.' 'Even one encircled by a garland of flowers': a woman who, by the very last definition, is encircled even by a mere garland of flowers thrown over her by someone with the perception, 'She will be my wife.' 'One who commits misconduct with such women': with such women, one becomes a doer of transgression in accordance with the characteristic of sexual misconduct stated in the Sammādiṭṭhi Sutta.

Sabhāgatoti sabhāyaṃ ṭhito. Parisāgatoti parisāyaṃ ṭhito. Ñātimajjhagatoti dāyādānaṃ majjhe ṭhito. Pūgamajjhagatoti senīnaṃ majjhe ṭhito. Rājakulamajjhagatoti rājakulassa majjhe mahāvinicchaye ṭhito[Pg.231]. Abhinītoti pucchanatthāya nīto. Sakkhipuṭṭhoti sakkhiṃ katvā pucchito. Ehambho purisāti ālapanametaṃ. Attahetu vā parahetu vāti attano vā parassa vā hatthapādādihetu vā dhanahetu vā. Āmisakiñcikkhahetu vāti ettha āmisanti lābho adhippeto. Kiñcikkhanti yaṃ vā taṃ vā appamattakaṃ. Antamaso tittiravaṭṭakasappipiṇḍanavanītapiṇḍādimattakassapi lañjassa hetūti attho. Sampajānamusā bhāsitā hotīti jānantoyeva musāvādaṃ kattā hoti.

'One who has gone to an assembly' means one standing in an assembly. 'One who has gone to a company' means one standing in a company. 'One who has gone into the midst of relatives' means one standing in the midst of heirs. 'One who has gone into the midst of a group' means one standing in the midst of guilds. 'One who has gone into the midst of a royal family' means one standing in the midst of the royal family during a great judgment. 'Brought forward' means brought for the purpose of questioning. 'Questioned as a witness' means questioned after being made a witness. 'Come now, man' is merely an address. 'For one's own sake or for another's sake' means for the sake of one's own or another's hands, feet, etc., or for the sake of wealth. 'For the sake of some material trifle': here, 'material' is intended to mean gain. 'Trifle' means whatever small amount. The meaning is, for the sake of a bribe as small as a partridge, a quail, a lump of ghee, a lump of fresh butter, or the like. 'He speaks a deliberate falsehood' means he knowingly becomes a speaker of falsehood.

Imesaṃ bhedāyāti yesaṃ itoti vuttānaṃ santike sutaṃ hoti, tesaṃ bhedāya. Amūsaṃ bhedāyāti yesaṃ amutrāti vuttānaṃ santike sutaṃ hoti, tesaṃ bhedāya. Iti samaggānaṃ vā bhedakāti evaṃ samaggānaṃ vā dvinnaṃ sahāyakānaṃ bhedaṃ kattā. Bhinnānaṃ vā anuppadātāti suṭṭhu kataṃ tayā, taṃ pajahantena katipāheneva te mahantaṃ anatthaṃ kareyyāti evaṃ bhinnānaṃ puna asaṃsandanāya anuppadātā upatthambhetā kāraṇaṃ dassetāti attho. Vaggo ārāmo abhiratiṭṭhānamassāti vaggārāmo. Vaggaratoti vaggesu rato. Vagge disvā vā sutvā vā nandatīti vagganandī. Vaggakaraṇiṃ vācanti yā vācā samaggepi satte vagge karoti bhindati, taṃ kalahakāraṇaṃ vācaṃ bhāsitā hoti.

'For the sake of dividing these' means for the division of those in whose presence one has heard something, it being said, 'from this one.' 'For the sake of dividing those' means for the division of those in whose presence one has heard something, it being said, 'from that one.' 'Thus he is a divider of the united' means: in this way he becomes a creator of division between two united friends. 'Or for those who are divided, he gives further support': 'It was well done by you in abandoning him. If you had not done so, in just a few days he would have done you great harm.' Thus, for those who are divided, he gives further support for their non-reconciliation, props them up, and shows the reason; this is the meaning. 'One whose pleasure is in factions' (`vaggārāma`): one for whom faction is a pleasure, a delight, and a basis. 'Delighting in factions' (`vaggarata`): one who delights in factions. 'Rejoicing in factions' (`vagganandī`): one who rejoices on seeing or hearing of factions. 'Speech that creates factions': he speaks speech that creates factions and divides even united beings, that speech which is a cause of quarrels.

Aṇḍakāti yathā sadose rukkhe aṇḍakāni uṭṭhahanti, evaṃ sadosatāya khuṃsanāvambhanādivacanehi aṇḍakā jātā. Kakkasāti pūtikā. Yathā nāma pūtikarukkho kakkaso hoti paggharitacuṇṇo, evaṃ kakkasā hoti, sotaṃ ghaṃsamānā viya pavisati. Tena vuttaṃ ‘‘kakkasā’’ti. Parakaṭukāti paresaṃ kaṭukā amanāpā dosajananī. Parābhisajjanīti kuṭilakaṇṭakasākhā viya mammesu vijjhitvā paresaṃ abhisajjanī gantukāmānampi gantuṃ adatvā lagganakārī. Kodhasāmantāti kodhassa āsannā. Asamādhisaṃvattanikāti appanāsamādhissa vā upacārasamādhissa vā asaṃvattanikā. Iti sabbāneva tāni sadosavācāya vevacanāni.

'Lump-like' (`aṇḍakā`): Just as lumps arise on a diseased tree, so too, from being faulty, lumps are born from words of scorning, belittling, and so forth. 'Harsh' (`kakkasā`) means rotten. Just as a rotten tree is harsh and oozes powder, so too is this speech harsh; it enters as if grating the ear. Therefore, it is called 'harsh.' 'Bitter to others' (`parakaṭukā`): bitter and unpleasant to others, generating aversion. 'Obstructing others' (`parābhisajjanī`): like a crooked thorny branch, having pierced the vital spots, it is obstructing to others, not allowing even those who wish to go to go, causing them to be stuck. 'Close to anger' (`kodhasāmantā`): near to anger. 'Not conducive to concentration' (`asamādhisaṃvattanikā`): not conducive to either absorption concentration or access concentration. Thus, all these are synonyms for faulty speech.

Akālavādīti akālena vattā. Abhūtavādīti yaṃ natthi, tassa vattā. Anatthavādīti akāraṇanissitaṃ vattā. Adhammavādīti asabhāvaṃ vattā[Pg.232]. Avinayavādīti asaṃvaravinayapaṭisaṃyuttassa vattā. Anidhānavati vācanti hadayamañjūsāyaṃ nidhetuṃ ayuttaṃ vācaṃ bhāsitā hoti. Akālenāti vattabbakālassa pubbe vā pacchā vā ayuttakāle vattā hoti. Anapadesanti suttāpadesavirahitaṃ. Apariyantavatinti aparicchedaṃ, suttaṃ vā jātakaṃ vā nikkhipitvā tassa upalabbhaṃ vā upamaṃ vā vatthuṃ vā āharitvā bāhirakathaṃyeva katheti. Nikkhittaṃ nikkhittameva hoti. ‘‘Suttaṃ nu kho katheti jātakaṃ nu kho, nassa antaṃ vā koṭiṃ vā passāmā’’ti vattabbataṃ āpajjati. Yathā vaṭarukkhasākhānaṃ gatagataṭṭhāne pārohā otaranti, otiṇṇotiṇṇaṭṭhāne sampajjitvā puna vaḍḍhantiyeva. Evaṃ aḍḍhayojanampi yojanampi gacchantiyeva, gacchante gacchante pana mūlarukkho vinassati, paveṇijātakāva tiṭṭhanti. Evamayampi nigrodhadhammakathiko nāma hoti; nikkhittaṃ nikkhittamattameva katvā passeneva pariharanto gacchati. Yo pana bahumpi bhaṇanto etadatthamidaṃ vuttanti āharitvā jānāpetuṃ sakkoti, tassa kathetuṃ vaṭṭati. Anatthasaṃhitanti na atthanissitaṃ.

‘One who speaks at the wrong time’ means one who speaks at an inappropriate time. ‘One who speaks what is not real’ means a speaker of that which is not. ‘One who speaks what is not beneficial’ means a speaker of what is not based on a reason. ‘One who speaks what is not Dhamma’ means a speaker of what is not the true nature. ‘One who speaks what is not Vinaya’ means a speaker of what is not connected with the Vinaya of restraint. ‘Speech not worth treasuring’ means one is a speaker of speech unfit to be stored in the heart-casket. ‘At the wrong time’ means one is a speaker at an unsuitable time, either before or after the time for speaking. ‘Without reference’ means devoid of scriptural reference. ‘Without limit’ means without bounds; having set aside a sutta or a jātaka, one brings up what is obtainable from it, or a simile, or a story, and then speaks only of external matters. What was set aside remains merely set aside. It reaches the point of being said: ‘Is he speaking a sutta or a jātaka? We do not see its end or its beginning.’ Just as from the branches of a banyan tree, aerial roots descend wherever they go, and having established themselves where they have descended, they grow again. In this way, they go on for half a yojana or even a yojana. But as they go on and on, the original tree perishes, and only the lineage of offshoots remains. In the same way, this one is called a banyan-tree Dhamma-teacher; having made what was set aside merely something set aside, he proceeds by circumventing it. But one who, even while speaking much, is able to make it known by bringing it up and saying, ‘This was said for this purpose,’ for him it is proper to speak. ‘Not connected with the goal’ means not based on the goal.

Abhijjhātā hotīti abhijjhāya oloketā hoti. Aho vatāti patthanatthe nipāto. Abhijjhāya olokitamattakena cettha kammapathabhedo na hoti. Yadā pana, ‘‘aho vatidaṃ mama santakaṃ assa, ahamettha vasaṃ vatteyya’’nti attano pariṇāmeti, tadā kammapathabhedo hoti, ayamidha adhippeto.

‘He is covetous’ means he is one who looks with covetousness. ‘Oh, if only!’ is a particle in the sense of wishing. And here, merely looking with covetousness does not constitute a breach of the course of action. But when one directs it toward oneself, thinking, ‘Oh, if only this were my property! If only I could exercise control over it!’, then a breach of the course of action occurs. This is what is intended here.

Byāpannacittoti vipannacitto pūtibhūtacitto. Paduṭṭhamanasaṅkappoti dosena duṭṭhacittasaṅkappo. Haññantūti ghātiyantū. Vajjhantūti vadhaṃ pāpuṇantu. Mā vā ahesunti kiñcipi mā ahesuṃ. Idhāpi kopamattakena kammapathabhedo na hoti. Haññantūtiādicintaneneva hoti, tasmā evaṃ vuttaṃ.

‘Malevolent-minded’ means having a corrupted mind, a putrid mind. ‘With corrupt mental resolve’ means having a mental resolve corrupted by aversion. ‘May they be struck down’ means may they be slain. ‘May they be executed’ means may they meet with execution. ‘Or may they not exist’ means may they not be in any way. Here too, a breach of the course of action does not occur by mere anger. It occurs only through thinking, ‘May they be struck down,’ and so on; therefore, it is stated thus.

Micchādiṭṭhikoti akusaladassano. Viparītadassanoti vipallatthadassano. Natthi dinnanti dinnassa phalābhāvaṃ sandhāya vadati. Yiṭṭhaṃ vuccati mahāyāgo. Hutanti paheṇakasakkāro adhippeto, tampi ubhayaṃ phalābhāvameva [Pg.233] sandhāya paṭikkhipati. Sukatadukkaṭānanti sukatadukkaṭānaṃ, kusalākusalānanti attho. Phalaṃ vipākoti yaṃ phalanti vā vipākoti vā vuccati, taṃ natthīti vadati. Natthi ayaṃ lokoti paraloke ṭhitassa ayaṃ loko natthi. Natthi paro lokoti idha loke ṭhitassapi paraloko natthi, sabbe tattha tattheva ucchijjantīti dasseti. Natthi mātā natthi pitāti tesu sammāpaṭipattimicchāpaṭipattīnaṃ phalābhāvavasena vadati. Natthi sattā opapātikāti cavitvā upapajjanakasattā nāma natthīti vadati. Sayaṃ abhiññā sacchikatvā pavedentīti ye imañca lokaṃ parañca lokaṃ abhivisiṭṭhāya paññāya sayaṃ paccakkhaṃ katvā pavedenti, te natthīti sabbaññubuddhānaṃ abhāvaṃ dīpeti, ettāvatā dasavatthukā micchādiṭṭhi kathitā hoti.

‘One of wrong view’ means one of unwholesome vision. ‘One of contrary vision’ means one of perverted vision. ‘There is nothing given’ is said with reference to the non-existence of fruit for what is given. A great sacrifice is called ‘what is sacrificed.’ ‘What is offered’ is intended as hospitality for guests; he rejects both of these, referring only to the non-existence of their fruit. ‘Of things well-done and ill-done’ means of wholesome and unwholesome actions. ‘Fruit, result’ means he says that whatever is called ‘fruit’ or ‘result’ does not exist. ‘There is no this world’ means that for one established in the next world, this world does not exist. ‘There is no other world’ means that even for one established in this world, the other world does not exist; it shows that all beings are annihilated right there in each respective existence. ‘There is no mother, there is no father’ is said by way of the non-existence of fruit for right and wrong conduct towards them. ‘There are no spontaneously arisen beings’ means he says there are no beings who arise by taking rebirth after passing away. ‘Who proclaim... after realizing it themselves through direct knowledge’ means: those persons who, having personally realized this world and the next with special, excellent wisdom, make it known—those persons do not exist. This indicates the non-existence of omniscient Buddhas. By this much, the ten-fold wrong view has been explained.

441. Pāṇātipātaṃ pahāyātiādayo satta kammapathā cūḷahatthipade vitthāritā. Anabhijjhādayo uttānatthāyeva.

441. The seven courses of action, beginning with ‘having abandoned the taking of life,’ are explained in detail in the Cūḷahatthipadopama Sutta. Non-covetousness and the others have straightforward meanings.

442. Sahabyataṃ upapajjeyyanti sahabhāvaṃ upagaccheyyaṃ. Brahmakāyikānaṃ devānanti paṭhamajjhānabhūmidevānaṃ. Ābhānaṃ devānanti ābhā nāma visuṃ natthi, parittābhaappamāṇābhaābhassarānametaṃ adhivacanaṃ. Parittābhānantiādi pana ekato aggahetvā tesaṃyeva bhedato gahaṇaṃ. Parittasubhānantiādīsupi eseva nayo. Iti bhagavā āsavakkhayaṃ dassetvā arahattanikūṭena desanaṃ niṭṭhapesi.

442. ‘May I be reborn in companionship’ means ‘may I attain a state of companionship.’ ‘The Brahmakāyika deities’ refers to the deities of the first jhāna realm. ‘The Ābhā deities’—there are no separate deities named Ābhā; it is a designation for the Parittābha, Appamāṇābha, and Ābhassara deities. ‘The Parittābha deities,’ and so on, are not taken collectively, but are taken as distinguished separately. The same principle applies to ‘the Parittasubha deities,’ and so on. Thus, having shown the destruction of the taints, the Blessed One concluded the teaching with the pinnacle of Arahantship.

Idha ṭhatvā pana devalokā samānetabbā. Tissannaṃ tāva jhānabhūmīnaṃ vasena nava brahmalokā, pañca suddhāvāsā catūhi ārūpehi saddhiṃ navāti aṭṭhārasa, vehapphalehi saddhiṃ ekūnavīsati, te asaññaṃ pakkhipitvā vīsati brahmalokā honti, evaṃ chahi kāmāvacarehi saddhiṃ chabbīsati devalokā nāma. Tesaṃ sabbesampi bhagavatā dasakusalakammapathehi nibbatti dassitā.

Herein, the divine realms should be summed up. First, by way of the three jhāna planes, there are nine Brahmā realms. The five Pure Abodes together with the four formless realms are nine, thus making eighteen. Together with the Vehapphala realm, it is nineteen. Including the non-percipient realm, there are twenty Brahmā realms. Thus, together with the six sense-sphere heavens, they are called the twenty-six divine realms. For all of these, the Blessed One has shown that rebirth occurs through the ten wholesome courses of action.

Tattha chasu tāva kāmāvacaresu tiṇṇaṃ sucaritānaṃ vipākeneva nibbatti hoti. Uparidevalokānaṃ pana ime kammapathā upanissayavasena kathitā[Pg.234]. Dasa kusalakammapathā hi sīlaṃ, sīlavato ca kasiṇaparikammaṃ ijjhatīti. Sīle patiṭṭhāya kasiṇaparikammaṃ katvā paṭhamajjhānaṃ nibbattetvā paṭhamajjhānabhūmiyaṃ nibbattati; dutiyādīni bhāvetvā dutiyajjhānabhūmiādīsu nibbattati; rūpāvacarajjhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā anāgāmiphale patiṭṭhito pañcasu suddhāvāsesu nibbattati; rūpāvacarajjhānaṃ pādakaṃ katvā arūpāvacarasamāpattiṃ nibbattetvā catūsu arūpesu nibbattati; rūpārūpajjhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇāti. Asaññabhavo pana bāhirakānaṃ tāpasaparibbājakānaṃ āciṇṇoti idha na niddiṭṭho. Sesaṃ sabbattha uttānatthamevāti.

Therein, firstly, in the six sense-sphere realms, rebirth occurs solely as the result of the three kinds of good conduct. For the higher divine realms, however, these courses of action are spoken of by way of being a supporting condition. Indeed, the ten wholesome courses of action are virtue, and for one who is virtuous, the preliminary kasiṇa practice succeeds. Thus, being established in virtue, having done the preliminary kasiṇa practice and produced the first jhāna, one is reborn in the first jhāna plane; having developed the second jhāna and so on, one is reborn in the second jhāna plane and so on; having made a fine-material sphere jhāna the basis and developed insight, one who is established in the fruit of non-returning is reborn in the five Pure Abodes; having made a fine-material sphere jhāna the basis and produced the formless sphere attainments, one is reborn in the four formless realms; having made the fine-material and formless jhānas the basis and developed insight, one attains Arahantship. The non-percipient existence, however, is the practice of ascetics and wanderers outside the Dispensation, and therefore it is not explained here. The meaning of the rest is obvious everywhere.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

The Papañcasūdanī, the Commentary on the Middle Length Discourses.

Sāleyyakasuttavaṇṇanā niṭṭhitā.

The commentary on the Sāleyyaka Sutta is concluded.

2. Verañjakasuttavaṇṇanā

2. Commentary on the Verañjaka Sutta

444. Evaṃ me sutanti verañjakasuttaṃ. Tattha verañjakāti verañjavāsino. Kenacideva karaṇīyenāti kenacideva aniyamitakiccena. Sesaṃ sabbaṃ purimasutte vuttanayeneva veditabbaṃ. Kevalañhi idha adhammacārī visamacārīti evaṃ puggalādhiṭṭhānā desanā katā. Purimasutte dhammādhiṭṭhānāti ayaṃ viseso. Sesaṃ tādisamevāti.

444. The sutta beginning with 'Thus have I heard' is the Verañjaka Sutta. Therein, 'Verañjakā' refers to the brahmins and householders who dwell in Verañjā. 'For some reason or other' means for some unspecified business. The remainder should be understood in the same way as stated in the previous sutta. Indeed, only in this sutta was the discourse given based on the individual, thus: 'one who practices unrighteously, one who practices wrongly.' In the previous sutta, the discourse was based on the Dhamma. This is the difference. The remainder is just the same.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

The Papañcasūdanī, the Commentary on the Middle Length Discourses.

Verañjakasuttavaṇṇanā niṭṭhitā.

The Commentary on the Verañjaka Sutta is concluded.

3. Mahāvedallasuttavaṇṇanā

3. Commentary on the Mahāvedalla Sutta

449. Evaṃ me sutanti mahāvedallasuttaṃ. Tattha āyasmāti sagāravasappatissavacanametaṃ. Mahākoṭṭhikoti tassa therassa nāmaṃ. Paṭisallānā vuṭṭhitoti phalasamāpattito vuṭṭhito. Duppañño duppaññoti ettha paññāya duṭṭhaṃ nāma natthi, appañño nippaññoti attho. Kittāvatā nu khoti kāraṇaparicchedapucchā, kittakena nu kho evaṃ vuccatīti [Pg.235] attho. Pucchā ca nāmesā adiṭṭhajotanāpucchā, diṭṭhasaṃsandanāpucchā, vimaticchedanāpucchā, anumatipucchā, kathetukamyatāpucchāti pañcavidhā hoti. Tāsamidaṃ nānākaraṇaṃ –

449. The sutta beginning with 'Thus have I heard' is the Mahāvedalla Sutta. Therein, 'Venerable' is a term of respect and deference. 'Mahākoṭṭhika' is the name of that elder. 'Having emerged from seclusion' means having arisen from the attainment of fruition. Regarding 'of little wisdom, of little wisdom,' there is no such thing as a corruption of wisdom; the meaning is 'without wisdom, devoid of wisdom.' The question 'To what extent, then?' is a question about the limit of the cause; the meaning is, 'By what measure is one so called?' This type of question is of five kinds: a question illuminating the unseen, a question comparing with the seen, a question cutting off doubt, a question of consent, and a question of the desire to speak. Of these, the following is the explanation of the differences:

Katamā adiṭṭhajotanāpucchā? Pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ, tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtāya vibhāvanatthāya pañhaṃ pucchati. Ayaṃ adiṭṭhajotanāpucchā.

What is a question illuminating the unseen? It is when one asks a question for the purpose of knowing, seeing, weighing, traversing, making manifest, or making clear a characteristic that is by nature unknown, unseen, unweighed, not traversed, not manifest, or not made clear. This is a question illuminating the unseen.

Katamā diṭṭhasaṃsandanāpucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ, aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati. Ayaṃ diṭṭhasaṃsandanāpucchā.

What is a question comparing with the seen? It is when one asks a question for the purpose of comparing with other wise ones a characteristic that is by nature known, seen, weighed, traversed, manifest, and made clear. This is a question comparing with the seen.

Katamā vimaticchedanāpucchā? Pakatiyā saṃsayapakkhando hoti vimatipakkhando, dveḷhakajāto, ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti, so vimaticchedanatthāya pañhaṃ pucchati. Ayaṃ vimaticchedanāpucchā (mahāni. 150; cūḷani. puṇṇakamāṇavapucchāniddesa 12).

What is a question cutting off doubt? It is when one is by nature inclined to suspicion, inclined to doubt, and of two minds, thinking, 'Is it thus? Or is it not thus? What is it? How is it?' and asks a question for the purpose of cutting off that doubt. This is a question cutting off doubt.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vāti? Aniccaṃ, bhante’’ti (mahāva. 21) evarūpā anumatiṃ gahetvā dhammadesanākāle pucchā anumatipucchā nāma.

“What do you think, bhikkhus, is form permanent or impermanent?” “Impermanent, venerable sir.” Such a question, posed to gain assent during a Dhamma teaching, is called a question of consent.

‘‘Cattārome, bhikkhave, satipaṭṭhānā, katame cattāro’’ti (saṃ. ni. 5.390) evarūpā bhikkhusaṅghaṃ sayameva pucchitvā sayameva vissajjetukāmassa pucchā kathetukamyatāpucchā nāma. Tāsu idha diṭṭhasaṃsandanāpucchā adhippetā.

“Bhikkhus, there are these four foundations of mindfulness—what four?” Such a question, when one wishes to speak and himself asks and answers it to the Saṅgha of bhikkhus, is called a question of the desire to speak. Among these, here a question comparing with the seen is intended.

Thero hi attano divāṭṭhāne nisīditvā sayameva pañhaṃ samuṭṭhapetvā sayaṃ vinicchinanto idaṃ suttaṃ ādito paṭṭhāya matthakaṃ pāpesi. Ekacco hi pañhaṃ samuṭṭhāpetuṃyeva sakkoti na nicchetuṃ; ekacco nicchetuṃ sakkoti na samuṭṭhāpetuṃ; ekacco ubhayampi na sakkoti; ekacco ubhayampi sakkoti. Tesu thero ubhayampi sakkotiyeva. Kasmā? Mahāpaññatāya. Mahāpaññaṃ nissāya hi imasmiṃ sāsane sāriputtatthero, mahākaccānatthero, puṇṇatthero, kumārakassapatthero, ānandatthero, ayameva āyasmāti sambahulā therā visesaṭṭhānaṃ adhigatā. Na hi sakkā yāya vā tāya vā appamattikāya paññāya samannāgatena bhikkhunā [Pg.236] sāvakapāramīñāṇassa matthakaṃ pāpuṇituṃ, mahāpaññena pana sakkāti mahāpaññatāya sāriputtatthero taṃ ṭhānaṃ adhigato. Paññāya hi therena sadiso natthi. Teneva naṃ bhagavā etadagge ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto’’ti (a. ni. 1.189).

Indeed, the Elder, having seated himself in his daytime dwelling, raised a question himself and then resolved it himself, bringing this sutta from beginning to its culmination. For some can only raise a question but not resolve it; some can resolve but not raise it; some can do neither; some can do both. Among these, the Elder was capable of both. Why? Because of his great wisdom. It is by relying on great wisdom that in this Dispensation, many elders such as Sāriputta, Mahākaccāna, Puṇṇa, Kumārakassapa, Ānanda, and this venerable one himself attained a special position. For it is not possible for a bhikkhu endowed with just any slight wisdom to reach the culmination of a disciple’s perfection of knowledge, but for one with great wisdom it is possible. Thus, because of his great wisdom, the Elder Sāriputta attained that position. Indeed, in wisdom, there is none equal to the Elder. Therefore, the Blessed One placed him foremost: “Foremost, bhikkhus, among my bhikkhu disciples who possess great wisdom is Sāriputta.”

Tathā na sakkā yāya vā tāya vā appamattikāya paññāya samannāgatena bhikkhunā bhagavatā saṃkhittena bhāsitassa sabbaññutaññāṇena saddhiṃ saṃsanditvā samānetvā vitthārena atthaṃ vibhajetuṃ, mahāpaññena pana sakkāti mahāpaññatāya mahākaccānatthero tattha paṭibalo jāto, teneva naṃ bhagavā etadagge ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ yadidaṃ mahākaccāno’’ti (a. ni. 1.197).

Similarly, it is not possible for a bhikkhu endowed with just any meager wisdom to analyze in detail the meaning of what was spoken concisely by the Blessed One, comparing and harmonizing it with the knowledge of omniscience; but for one with great wisdom, it is possible. Thus, because of his great wisdom, the Elder Mahākaccāna became capable in that matter. Therefore, the Blessed One placed him foremost: “Foremost, bhikkhus, among my bhikkhu disciples who analyze in detail the meaning of what was spoken concisely is Mahākaccāna.”

Tathā na sakkā yāya vā tāya vā appamattikāya paññāya samannāgatena bhikkhunā dhammakathaṃ kathentena dasa kathāvatthūni āharitvā satta visuddhiyo vibhajantena dhammakathaṃ kathetuṃ, mahāpaññena pana sakkāti mahāpaññatāya puṇṇatthero catuparisamajjhe alaṅkatadhammāsane cittabījaniṃ gahetvā nisinno līḷāyanto puṇṇacando viya dhammaṃ kathesi. Teneva naṃ bhagavā etadagge ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhammakathikānaṃ yadidaṃ puṇṇo mantāṇiputto’’ti (a. ni. 1.196).

Likewise, it is not possible for a bhikkhu endowed with just any meager wisdom to deliver a Dhamma talk by undertaking the ten topics of discussion and analyzing the seven purifications, but for one with great wisdom it is possible. Thus, because of his great wisdom, the Elder Puṇṇa, seated in the midst of the fourfold assembly on an adorned Dhamma seat, holding a decorated fan, taught the Dhamma gracefully like the full moon. Therefore, the Blessed One placed him foremost: “Foremost, bhikkhus, among my bhikkhu disciples who are Dhamma-talkers is Puṇṇa Mantāṇiputta.”

Tathā yāya vā tāya vā appamattikāya paññāya samannāgato bhikkhu dhammaṃ kathento ito vā etto vā anukkamitvā yaṭṭhikoṭiṃ gahetvā andho viya, ekapadikaṃ daṇḍakasetuṃ āruḷho viya ca gacchati. Mahāpañño pana catuppadikaṃ gāthaṃ nikkhipitvā upamā ca kāraṇāni ca āharitvā tepiṭakaṃ buddhavacanaṃ gahetvā heṭṭhupariyaṃ karonto kathesi. Mahāpaññatāya pana kumārakassapatthero catuppadikaṃ gāthaṃ nikkhipitvā upamā ca kāraṇāni ca āharitvā tehi saddhiṃ yojento jātassare pañcavaṇṇāni kusumāni phullāpento viya sinerumatthake vaṭṭisahassaṃ telapadīpaṃ jālento viya tepiṭakaṃ buddhavacanaṃ heṭṭhupariyaṃ karonto [Pg.237] kathesi. Teneva naṃ bhagavā etadagge ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ cittakathikānaṃ yadidaṃ kumārakassapo’’ti (a. ni. 1.217).

Similarly, a bhikkhu endowed with just any meager wisdom, when teaching the Dhamma, proceeds by following a set path without deviating to this side or that, like a blind person holding the tip of a staff, or like one who has ascended a wooden bridge just one foot-span wide. A bhikkhu of great wisdom, however, having set down a four-lined verse, brings forth similes and reasons, takes up the word of the Buddha, the Tipiṭaka, and teaches while turning it upside down and right side up. Due to his great wisdom, the Elder Kumārakassapa, having set down a four-lined verse, brings forth similes and reasons, and while connecting them, teaches the word of the Buddha, the Tipiṭaka, turning it upside down and right side up—like causing five-colored lotuses to bloom in a natural lake, or like lighting a thousand oil lamps on the summit of Mount Sineru. For this very reason, the Blessed One placed him foremost: 'Foremost, bhikkhus, among my bhikkhu disciples who are speakers of variegated discourse is this Kumārakassapa.'

Tathā yāya vā tāya vā appamattikāya paññāya samannāgato bhikkhu catūhi māsehi catuppadikampi gāthaṃ gahetuṃ na sakkoti. Mahāpañño pana ekapade ṭhatvā padasatampi padasahassampi gaṇhāti. Ānandatthero pana mahāpaññatāya ekapaduddhāre ṭhatvā sakiṃyeva sutvā puna apucchanto saṭṭhi padasahassāni pannarasa gāthāsahassāni valliyā pupphāni ākaḍḍhitvā gaṇhanto viya ekappahāreneva gaṇhāti. Gahitagahitaṃ pāsāṇe khatalekhā viya, suvaṇṇaghaṭe pakkhittasīhavasā viya ca gahitākāreneva tiṭṭhati. Teneva naṃ bhagavā etadagge ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ gatimantānaṃ yadidaṃ ānando, satimantānaṃ, dhitimantānaṃ, bahussutānaṃ, upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.219-223).

Similarly, a bhikkhu endowed with just any meager wisdom is not able to learn even a four-lined verse in four months. A bhikkhu of great wisdom, however, standing for the time it takes to take one step, can learn a hundred or even a thousand words. The Elder Ānanda, due to his great wisdom, standing for the time it takes to lift one foot, having heard it only once and without asking again, could grasp sixty thousand words and fifteen thousand verses all at once, like one who gathers flowers from a vine by pulling them. Whatever was learned remained in the very manner it was learned, like letters carved in stone or like lion's fat poured into a golden pot. For this very reason, the Blessed One placed him foremost: 'Foremost, bhikkhus, among my bhikkhu disciples who are wise is Ānanda; among those who are mindful, resolute, greatly learned, and who are attendants, is Ānanda.'

Na hi sakkā yāya vā tāya vā appamattikāya paññāya samannāgatena bhikkhunā catupaṭisambhidāpabhedassa matthakaṃ pāpuṇituṃ. Mahāpaññena pana sakkāti mahāpaññatāya mahākoṭṭhitatthero adhigamaparipucchāsavanapubbayogānaṃ vasena anantanayussadaṃ paṭisambhidāpabhedaṃ patto. Teneva naṃ bhagavā etadagge ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ paṭisambhidāpattānaṃ yadidaṃ mahākoṭṭhito’’ti (a. ni. 1.218).

Indeed, it is not possible for a bhikkhu endowed with just any meager wisdom to reach the summit of the distinction of the four analytical knowledges. But by one with great wisdom, it is possible. Thus, because of his great wisdom, the Elder Mahākoṭṭhita, by means of realization, inquiry, listening, and prior application, attained the distinction of analytical knowledge which is endless and extensive. For this very reason, the Blessed One placed him foremost: 'Foremost, bhikkhus, among my bhikkhu disciples who have attained the analytical knowledges is this Mahākoṭṭhita.'

Iti thero mahāpaññatāya pañhaṃ samuṭṭhāpetumpi nicchetumpīti ubhayampi sakkoti. So divāṭṭhāne nisīditvā sayameva sabbapañhe samuṭṭhapetvā sayaṃ vinicchinanto idaṃ suttaṃ ādito paṭṭhāya matthakaṃ pāpetvā, ‘‘sobhanā vata ayaṃ dhammadesanā, jeṭṭhabhātikena naṃ dhammasenāpatinā saddhiṃ saṃsandissāmi, tato ayaṃ dvinnampi amhākaṃ ekamatiyā ekajjhāsayena ca ṭhapitā atigarukā bhavissati pāsāṇacchattasadisā, caturoghanittharaṇatthikānaṃ titthe ṭhapitanāvā viya, maggagamanatthikānaṃ sahassayuttaājaññaratho viya bahupakārā bhavissatī’’ti diṭṭhasaṃsandanatthaṃ pañhaṃ pucchi. Tena vuttaṃ – ‘‘tāsu idha diṭṭhasaṃsandanāpucchā adhippetā’’ti.

Thus, the Elder, due to his great wisdom, is capable of both raising a question and resolving it. Seated in his day-dwelling, he himself raises all questions and resolves them, bringing this sutta from the beginning to its culmination. He thought: 'How beautiful this Dhamma teaching is! I shall compare it with my elder brother, the General of the Dhamma. Then, this teaching, established by both of us with a single view and a single intention, will become highly revered, like a stone canopy. It will be of great benefit, like a boat placed at a ford for those who wish to cross the four floods, or like a chariot yoked with a thousand thoroughbreds for those who wish to travel the road.' Thus, for the purpose of comparing what had been seen, he asked the question. Therefore, it was said: 'Herein, a question for comparing what has been seen is intended.'

Nappajānātīti [Pg.238] ettha yasmā nappajānāti, tasmā duppaññoti vuccatīti ayamattho. Esa nayo sabbattha. Idaṃ dukkhanti nappajānātīti idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, ito uddhaṃ natthīti dukkhasaccaṃ yāthāvasarasalakkhaṇato na pajānāti. Ayaṃ dukkhasamudayoti ito dukkhaṃ samudetīti pavattidukkhapabhāvikā taṇhā samudayasaccanti yāthāvasarasalakkhaṇato na pajānāti. Ayaṃ dukkhanirodhoti idaṃ dukkhaṃ ayaṃ dukkhasamudayo ca idaṃ nāma ṭhānaṃ patvā nirujjhatīti ubhinnaṃ appavatti nibbānaṃ nirodhasaccanti yāthāvasarasalakkhaṇato na pajānāti. Ayaṃ dukkhanirodhagāminī paṭipadāti ayaṃ paṭipadā dukkhanirodhaṃ gacchatīti maggasaccaṃ yāthāvasarasalakkhaṇato na pajānātīti. Anantaravārepi imināva nayena attho veditabbo. Saṅkhepato panettha catusaccakammaṭṭhāniko puggalo kathitoti veditabbo.

Regarding 'He does not know distinctly': the meaning here is this—because one does not know distinctly, therefore one is called 'one of poor wisdom.' This method applies everywhere. 'He does not know "This is suffering"': he does not know distinctly the truth of suffering according to its real essence and characteristic, that is: 'This is suffering; suffering is only this much; beyond this, there is no suffering.' 'This is the origin of suffering': he does not know distinctly the truth of the origin according to its real essence and characteristic, that is: 'From this, suffering arises'; thus, craving, which causes the truth of suffering to arise, is the truth of the origin. 'This is the cessation of suffering': he does not know distinctly the truth of cessation according to its real essence and characteristic, that is: 'This suffering and this origin of suffering, having reached this place called Nibbāna, cease'; thus, Nibbāna, the non-occurrence of both, is the truth of cessation. 'This is the path leading to the cessation of suffering': he does not know distinctly the truth of the path according to its real essence and characteristic, that is: 'This practice leads to the cessation of suffering.' In the subsequent section as well, the meaning should be understood by this same method. It should be understood that, in brief, a person practicing the meditation subject of the Four Truths is spoken of here.

Ayañhi ācariyasantike cattāri saccāni savanato uggaṇhāti. Ṭhapetvā taṇhaṃ tebhūmakā dhammā dukkhasaccaṃ, taṇhā samudayasaccaṃ, ubhinnaṃ appavatti nibbānaṃ nirodhasaccaṃ, dukkhasaccaṃ parijānanto samudayasaccaṃ pajahanto nirodhapāpano maggo maggasaccanti evaṃ uggahetvā abhinivisati. Tattha purimāni dve saccāni vaṭṭaṃ, pacchimāni vivaṭṭaṃ, vaṭṭe abhiniveso hoti, no vivaṭṭe, tasmā ayaṃ abhinivisamāno dukkhasacce abhinivisati.

Indeed, this person learns the Four Truths by hearing them from a teacher: 'Setting aside craving, the phenomena of the three realms are the truth of suffering; craving is the truth of the origin; Nibbāna, the non-occurrence of both, is the truth of cessation; the path that fully understands the truth of suffering, abandons the truth of the origin, and leads to the attainment of cessation is the truth of the path.' Having learned thus, he applies his mind to them. Among these, the first two truths are the round of existence, while the latter two are that which is not the round. The application of the mind occurs towards the round, not towards that which is not the round. Therefore, this person, in applying his mind, applies it to the truth of suffering.

Dukkhasaccaṃ nāma rūpādayo pañcakkhandhāti vavatthapetvā dhātukammaṭṭhānavasena otaritvā, ‘‘cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāya rūpaṃ rūpa’’nti vavatthapeti. Tadārammaṇā vedanā saññā saṅkhārā viññāṇaṃ nāmanti evaṃ yamakatālakkhandhaṃ bhindanto viya ‘‘dveva ime dhammā nāmarūpa’’nti vavatthapeti. Taṃ panetaṃ na ahetukaṃ sahetukaṃ sappaccayaṃ, ko cassa paccayo avijjādayo dhammāti evaṃ paccaye ceva paccayuppannadhamme ca vavatthapetvā ‘‘sabbepi dhammā hutvā abhāvaṭṭhena aniccā’’ti aniccalakkhaṇaṃ āropeti, tato udayavayappaṭipīḷanākārena dukkhā, avasavattanākārena anattāti tilakkhaṇaṃ āropetvā vipassanāpaṭipāṭiyā sammasanto lokuttaramaggaṃ pāpuṇāti.

Having determined that 'The truth of suffering is the five aggregates, beginning with form,' in order to define them, one descends by way of the four elements meditation subject and defines: 'The four great elements and the form derived from the four great elements are form.' Feeling, perception, formations, and consciousness, which have that form as their object, one defines as 'name'. Thus, as if splitting the entire trunk of a palm tree, one defines name-and-form, saying: 'These phenomena are only two.' That name-and-form is not without a cause; it has a cause, it has a condition. What is its condition? Phenomena beginning with ignorance. Thus, having determined the conditions and the conditionally arisen phenomena, one applies the characteristic of impermanence, thinking: 'All these phenomena, by the nature of not existing after having been, are impermanent.' Thereafter, by the mode of being oppressed by arising and passing away, they are suffering; one applies the characteristic of suffering. By the mode of not conforming to one's will, they are not-self; one applies the characteristic of not-self. Thus, having applied the three characteristics, while contemplating in accordance with the sequence of insight, one reaches the supramundane path.

Maggakkhaṇe [Pg.239] cattāri saccāni ekapaṭivedhena paṭivijjhati, ekābhisamayena abhisameti. Dukkhaṃ pariññāpaṭivedhena paṭivijjhati. Samudayaṃ pahānapaṭivedhena, nirodhaṃ sacchikiriyāpaṭivedhena, maggaṃ bhāvanāpaṭivedhena paṭivijjhati. Dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena, nirodhaṃ sacchikiriyābhisamayena, maggaṃ bhāvanābhisamayena abhisameti. So tīṇi saccāni kiccato paṭivijjhati, nirodhaṃ ārammaṇato. Tasmiñcassa khaṇe ahaṃ dukkhaṃ parijānāmi, samudayaṃ pajahāmi, nirodhaṃ sacchikaromi, maggaṃ bhāvemīti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi. Etassa pana pariggaṇhantasseva maggo tīsu saccesu pariññādikiccaṃ sādhentova nirodhaṃ ārammaṇato paṭivijjhatīti.

At the moment of the path, one penetrates the four truths with a single penetration; one fully understands them with a single full understanding. One penetrates suffering with the penetration of full understanding. One penetrates the origin with the penetration of abandoning, cessation with the penetration of realization, and the path with the penetration of development. One fully understands suffering with the full understanding of comprehension, the origin with the full understanding of abandoning, cessation with the full understanding of realization, and the path with the full understanding of development. That person penetrates three truths in terms of their function, and penetrates cessation in terms of its being the object. And at that moment for him, there is no adverting, directing, applying the mind, or reviewing, such as: 'I am fully understanding suffering, I am abandoning the origin, I am realizing cessation, I am developing the path.' Rather, for this yogi who is simply comprehending, the path, while accomplishing the functions of full understanding and so on in regard to the three truths, penetrates cessation as its object.

Tasmā paññavāti vuccatīti ettha heṭṭhimakoṭiyā sotāpanno, uparimakoṭiyā khīṇāsavo paññavāti niddiṭṭho. Yo pana tepiṭakaṃ buddhavacanaṃ pāḷito ca atthato ca anusandhito ca pubbāparato ca uggahetvā heṭṭhupariyaṃ karonto vicarati, aniccadukkhānattavasena pariggahamattampi natthi, ayaṃ paññavā nāma, duppañño nāmāti? Viññāṇacarito nāmesa, paññavāti na vattabbo. Atha yo tilakkhaṇaṃ āropetvā vipassanāpaṭipāṭiyā sammasanto ajja ajjeva arahattanti carati, ayaṃ paññavā nāma, duppañño nāmāti? Bhajāpiyamāno paññavāpakkhaṃ bhajati. Sutte pana paṭivedhova kathito.

In the phrase, 'Therefore, one is called wise,' a stream-enterer is indicated at the lower limit, and one whose taints are destroyed is indicated at the upper limit as 'wise.' But as for the monk who, having learned the Tipiṭaka, the Buddha's word, by way of the Pāḷi, the commentary, the connection, and the sequence of before and after, goes about turning it upside down and right side up, yet does not have even a mere grasp by way of impermanence, suffering, and not-self—is this one called wise, or called unwise? This is the question. This one is called 'one who fares by consciousness'; he should not be called 'wise.' Then, as for the monk who, having applied the three characteristics and contemplating according to the sequence of insight, goes about with the intention, 'Today, this very day, I will attain Arahantship'—is this one called wise, or called unwise? This is the question. When analyzed, he falls into the category of the wise. However, in the Sutta, only the person with the wisdom of penetration is spoken of.

Viññāṇaṃ viññāṇanti idha kiṃ pucchati? Yena viññāṇena saṅkhāre sammasitvā esa paññavā nāma jāto, tassa āgamanavipassanā viññāṇaṃ kammakārakacittaṃ pucchāmīti pucchati. Sukhantipi vijānātīti sukhavedanampi vijānāti. Uparipadadvayepi eseva nayo. Iminā thero ‘‘sukhaṃ vedanaṃ vedayamāno sukhaṃ vedanaṃ vedayāmīti pajānātī’’tiādinā (ma. ni. 1.113; dī. ni. 2.380) nayena āgatavedanāvasena arūpakammaṭṭhānaṃ kathesi. Tassattho satipaṭṭhāne vuttanayeneva veditabbo.

In the phrase 'consciousness, consciousness,' what is being asked here? He asks, 'By which consciousness, having contemplated the formations of the three planes, has this person become one called 'wise'—I ask about that mind which is the agent of the action, that is, the insight-consciousness which is the cause for arriving at the noble path.' 'He knows it as pleasant' means he also knows pleasant feeling. This same method applies to the two phrases above as well. By this, the Elder taught the formless meditation subject by way of the feeling that has arisen, according to the method beginning with: 'Experiencing a pleasant feeling, he understands, "I am experiencing a pleasant feeling."' Its meaning should be understood by the very method spoken of in the Satipaṭṭhāna Sutta.

Saṃsaṭṭhāti [Pg.240] ekuppādādilakkhaṇena saṃyogaṭṭhena saṃsaṭṭhā, udāhu visaṃsaṭṭhāti pucchati. Ettha ca thero maggapaññañca vipassanāviññāṇañcāti ime dve lokiyalokuttaradhamme missetvā bhūmantaraṃ bhinditvā samayaṃ ajānanto viya pucchatīti na veditabbo. Maggapaññāya pana maggaviññāṇena, vipassanāpaññāya ca vipassanāviññāṇeneva saddhiṃ saṃsaṭṭhabhāvaṃ pucchatīti veditabbo. Theropissa tamevatthaṃ vissajjento ime dhammā saṃsaṭṭhātiādimāha. Tattha na ca labbhā imesaṃ dhammānanti imesaṃ lokiyamaggakkhaṇepi lokuttaramaggakkhaṇepi ekato uppannānaṃ dvinnaṃ dhammānaṃ. Vinibbhujitvā vinibbhujitvāti visuṃ visuṃ katvā vinivaṭṭetvā, ārammaṇato vā vatthuto vā uppādato vā nirodhato vā nānākaraṇaṃ dassetuṃ na sakkāti attho. Tesaṃ tesaṃ pana dhammānaṃ visayo nāma atthi. Lokiyadhammaṃ patvā hi cittaṃ jeṭṭhakaṃ hoti pubbaṅgamaṃ, lokuttaraṃ patvā paññā.

Regarding 'conjoined,' he asks: 'Are they conjoined by the characteristic of single arising, etc., in the sense of association, or are they not conjoined?' And here, the Elder should not be understood as asking as if he did not know the doctrine, mixing these two mundane and supramundane phenomena—path-wisdom and insight-consciousness—and thus breaking the distinction between planes. Rather, it should be understood that he asks about the state of being conjoined of path-wisdom with path-consciousness, and of insight-wisdom with insight-consciousness. The Elder Sāriputta also, in order to answer that very meaning, said the words beginning with, 'These phenomena are conjoined.' Therein, 'it is not possible for these phenomena' refers to these two phenomena that have arisen together, whether at the moment of the mundane path or at the moment of the supramundane path. 'Having separated' means that having made them distinct and analyzed them, it is not possible to show a difference in terms of object, or basis, or arising, or cessation. This is the meaning. However, for each of those phenomena, there is a distinct domain. Indeed, with regard to a mundane phenomenon, mind is chief, it is the forerunner; with regard to a supramundane phenomenon, wisdom is.

Sammāsambuddhopi hi lokiyadhammaṃ pucchanto, ‘‘bhikkhu, tvaṃ katamaṃ paññaṃ adhigato, kiṃ paṭhamamaggapaññaṃ, udāhu dutiya tatiya catuttha maggapañña’’nti na evaṃ pucchati. Kiṃ phasso tvaṃ, bhikkhu, kiṃ vedano, kiṃ sañño, kiṃ cetanoti na ca pucchati, cittavasena pana, ‘‘kiñcitto tvaṃ, bhikkhū’’ti (pārā. 135) pucchati. Kusalākusalaṃ paññapentopi ‘‘manopubbaṅgamā dhammā, manoseṭṭhā manomayā’’ti (dha. pa. 1, 2) ca, ‘‘katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hotī’’ti (dha. sa. 1) ca evaṃ cittavaseneva paññāpeti. Lokuttaraṃ pucchanto pana kiṃ phasso tvaṃ bhikkhu, kiṃ vedano, kiṃ sañño, kiṃ cetanoti na pucchati. Katamā te, bhikkhu, paññā adhigatā, kiṃ paṭhamamaggapaññā, udāhu dutiyatatiyacatutthamaggapaññāti evaṃ paññāvaseneva pucchati.

Indeed, even the Perfectly Enlightened One, when asking about a mundane phenomenon, does not ask in this way: 'Monk, what wisdom have you attained? Have you attained the wisdom of the first path, or the wisdom of the second, third, or fourth path?' Nor does he ask: 'Monk, what kind of contact do you have? What kind of feeling? What kind of perception? What kind of volition?' Rather, by way of the mind, he asks: 'Monk, what is your state of mind?' Also, when proclaiming what is wholesome and unwholesome, he proclaims it solely by way of the mind, as in: 'Mind precedes all phenomena, mind is their chief; they are mind-made,' and, 'What phenomena are wholesome? At a time when a wholesome sense-sphere mind has arisen...' But when asking about the supramundane, he does not ask: 'Monk, what kind of contact do you have? What kind of feeling? What kind of perception? What kind of volition?' He asks solely by way of wisdom, thus: 'Monk, what wisdom have you attained? Have you attained the wisdom of the first path? Or the wisdom of the second, third, or fourth path?'

Indriyasaṃyuttepi ‘‘pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ. Kattha ca, bhikkhave, saddhindriyaṃ daṭṭhabbaṃ? Catūsu sotāpattiyaṅgesu ettha saddhindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, vīriyindriyaṃ daṭṭhabbaṃ? Catūsu sammappadhānesu ettha vīriyindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, satindriyaṃ daṭṭhabbaṃ? Catūsu satipaṭṭhānesu ettha satindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, samādhindriyaṃ daṭṭhabbaṃ? Catūsu jhānesu ettha samādhindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, paññindriyaṃ daṭṭhabbaṃ? Catūsu ariyasaccesu ettha paññindriyaṃ [Pg.241] daṭṭhabba’’nti (saṃ. ni. 5.478). Evaṃ savisayasmiṃyeva lokiyalokuttarā dhammā kathitā.

In the Indriyasaṃyutta it is also said: 'Monks, there are these five faculties. Which five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. And where, monks, should the faculty of faith be seen? In the four factors of stream-entry—there the faculty of faith should be seen. And where, monks, should the faculty of energy be seen? In the four right exertions—there the faculty of energy should be seen. And where, monks, should the faculty of mindfulness be seen? In the four foundations of mindfulness—there the faculty of mindfulness should be seen. And where, monks, should the faculty of concentration be seen? In the four jhānas—there the faculty of concentration should be seen. And where, monks, should the faculty of wisdom be seen? In the four noble truths—there the faculty of wisdom should be seen.' Thus, worldly and supramundane phenomena are taught entirely within their own respective domains.

Yathā hi cattāro seṭṭhiputtā rājāti rājapañcamesu sahāyesu nakkhattaṃ kīḷissāmāti vīthiṃ otiṇṇesu ekassa seṭṭhiputtassa gehaṃ gatakāle itare cattāro tuṇhī nisīdanti, gehasāmikova, ‘‘imesaṃ khādanīyaṃ bhojanīyaṃ detha, gandhamālālaṅkārādīni dethā’’ti gehe vicāreti. Dutiyassa tatiyassa catutthassa gehaṃ gatakāle itare cattāro tuṇhī nisīdanti, gehasāmikova, ‘‘imesaṃ khādanīyaṃ bhojanīyaṃ detha, gandhamālālaṅkārādīni dethā’’ti gehe vicāreti. Atha sabbapacchā rañño gehaṃ gatakāle kiñcāpi rājā sabbattha issarova, imasmiṃ pana kāle attano geheyeva, ‘‘imesaṃ khādanīyaṃ bhojanīyaṃ detha, gandhamālālaṅkārādīni dethā’’ti vicāreti. Evamevaṃ kho saddhāpañcamakesu indriyesu tesu sahāyesu ekato vīthiṃ otarantesu viya ekārammaṇe uppajjamānesupi yathā paṭhamassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ sotāpattiyaṅgāni patvā adhimokkhalakkhaṇaṃ saddhindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. Yathā dutiyassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ sammappadhānāni patvā paggahaṇalakkhaṇaṃ vīriyindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. Yathā tatiyassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ satipaṭṭhānāni patvā upaṭṭhānalakkhaṇaṃ satindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. Yathā catutthassa gehe itare cattāro tuṇhī nisīdanti, gehasāmikova vicāreti, evaṃ jhānavimokkhe patvā avikkhepalakkhaṇaṃ samādhindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti. Sabbapacchā rañño gehaṃ gatakāle pana yathā itare cattāro tuṇhī nisīdanti, rājāva gehe vicāreti, evameva ariyasaccāni patvā pajānanalakkhaṇaṃ paññindriyameva jeṭṭhakaṃ hoti pubbaṅgamaṃ, sesāni tadanvayāni honti.

It is like four sons of merchants and a king, five companions in all, who go down to the street, saying, 'We will enjoy the festival.' When they arrive at the house of one merchant's son, the other four sit silently; only the householder arranges things in his home, saying, 'Give these companions hard and soft foods; give them perfumes, garlands, and ornaments.' When they go to the house of the second, the third, and the fourth, the other four sit silently; only the householder arranges things in his home, saying, 'Give these companions hard and soft foods; give them perfumes, garlands, and ornaments.' Then, after all the others, when they arrive at the king's palace, although the king is sovereign everywhere, at this time, in his own palace, he arranges things, saying, 'Give these companions hard and soft foods; give them perfumes, garlands, and ornaments.' In the very same way, among the five faculties, with faith as the fifth, although they arise on a single object—just as those companions go down to the street together—just as at the first one's house the other four sit silently and only the householder makes arrangements, so too, upon reaching the factors of stream-entry, the faculty of faith, which has the characteristic of conviction, becomes the chief and the forerunner; the remaining faculties follow in its train. Just as at the second one's house the other four sit silently and only the householder makes arrangements, so too, upon reaching the right exertions, the faculty of energy, which has the characteristic of exertion, becomes the chief and the forerunner; the remaining faculties follow in its train. Just as at the third one's house the other four sit silently and only the householder makes arrangements, so too, upon reaching the foundations of mindfulness, the faculty of mindfulness, which has the characteristic of being established, becomes the chief and the forerunner; the remaining faculties follow in its train. Just as at the fourth one's house the other four sit silently and only the householder makes arrangements, so too, upon reaching the jhānas and deliverances, the faculty of concentration, which has the characteristic of non-distraction, becomes the chief and the forerunner; the remaining faculties follow in its train. But when, after all the others, they arrive at the king's palace, just as the other four sit silently and only the king makes arrangements in the palace, in the very same way, upon reaching the noble truths, the faculty of wisdom, which has the characteristic of understanding, becomes the chief and the forerunner; the remaining faculties follow in its train.

Iti paṭisambhidāpattānaṃ agge ṭhapito mahākoṭṭhitatthero lokiyadhammaṃ pucchanto cittaṃ jeṭṭhakaṃ cittaṃ pubbaṅgamaṃ katvā pucchi; lokuttaradhammaṃ pucchanto [Pg.242] paññaṃ jeṭṭhakaṃ paññaṃ pubbaṅgamaṃ katvā pucchi. Dhammasenāpatisāriputtattheropi tatheva vissajjesīti.

Thus, the Elder Mahākoṭṭhita, who was established at the forefront of those who have attained the analytical knowledges, when asking about worldly phenomena, asked with mind as chief, with mind as forerunner. When asking about supramundane phenomena, he asked with wisdom as chief, with wisdom as forerunner. The Elder Sāriputta, the General of the Dhamma, also answered in the very same way.

Yaṃ hāvuso, pajānātīti yaṃ catusaccadhammamidaṃ dukkhantiādinā nayena maggapaññā pajānāti. Taṃ vijānātīti maggaviññāṇampi tatheva taṃ vijānāti. Yaṃ vijānātīti yaṃ saṅkhāragataṃ aniccantiādinā nayena vipassanāviññāṇaṃ vijānāti. Taṃ pajānātīti vipassanāpaññāpi tatheva taṃ pajānāti. Tasmā ime dhammāti tena kāraṇena ime dhammā. Saṃsaṭṭhāti ekuppādaekanirodhaekavatthukaekārammaṇatāya saṃsaṭṭhā.

'Friend, what one understands' means that which path-wisdom understands by way of the four noble truths, beginning with 'this is suffering.' 'That one knows' means that path-consciousness also knows that in the very same way. 'What one knows' means that which insight-consciousness knows by way of 'conditioned things are impermanent,' and so on. 'That one understands' means that insight-wisdom also understands that in the very same way. Therefore, 'these phenomena' means for that reason, these phenomena. 'Are conjoined' means they are conjoined by having a single arising, a single cessation, a single basis, and a single object.

Paññā bhāvetabbāti idaṃ maggapaññaṃ sandhāya vuttaṃ. Taṃsampayuttaṃ pana viññāṇaṃ tāya saddhiṃ bhāvetabbameva hoti. Viññāṇaṃ pariññeyyanti idaṃ vipassanāviññāṇaṃ sandhāya vuttaṃ. Taṃsampayuttā pana paññā tena saddhiṃ parijānitabbāva hoti.

The statement 'Wisdom is to be developed' is said with reference to path-wisdom. And the consciousness associated with it must be developed together with it. The statement 'Consciousness is to be fully understood' is said with reference to insight-consciousness. And the wisdom associated with it must be fully understood together with it.

450. Vedanā vedanāti idaṃ kasmā pucchati? Vedanālakkhaṇaṃ pucchissāmīti pucchati. Evaṃ santepi tebhūmikasammasanacāravedanāva adhippetāti sallakkhetabbā. Sukhampi vedetīti sukhaṃ ārammaṇaṃ vedeti anubhavati. Parato padadvayepi eseva nayo. ‘‘Rūpañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa, dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā rūpasmiṃ sārajjeyyuṃ. Yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā rūpasmiṃ sārajjanti, sārāgā saṃyujjanti, saṃyogā saṃkilissanti. Vedanā ca hidaṃ… saññā… saṅkhārā… viññāṇañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa…pe… saṃkilissantī’’ti (saṃ. ni. 3.70) iminā hi mahālisuttapariyāyena idha ārammaṇaṃ sukhaṃ dukkhaṃ adukkhamasukhanti kathitaṃ. Apica purimaṃ sukhaṃ vedanaṃ ārammaṇaṃ katvā aparā sukhā vedanā vedeti; purimaṃ dukkhaṃ vedanaṃ ārammaṇaṃ katvā aparā dukkhā vedanā vedeti; purimaṃ adukkhamasukhaṃ vedanaṃ ārammaṇaṃ katvā aparā adukkhamasukhā vedanā vedetīti evamettha attho daṭṭhabbo. Vedanāyeva hi vedeti, na añño koci veditā nāma atthīti vuttametaṃ.

450. “Feeling feels”—why is this asked? It is asked with the intention, “I will ask about the characteristic of feeling.” Even so, it should be understood that the feeling intended here is the one that is the object for the contemplation of the three planes of existence. “It feels pleasure” means it experiences and undergoes a pleasant object. The same method applies to the following two phrases. For by this passage from the Mahāli Sutta: “For if, Mahāli, form were exclusively painful, fallen into pain, entered into pain, and not entered into by pleasure, beings would not be infatuated with form. But because, Mahāli, form is pleasant, fallen into pleasure, entered into pleasure, and not entered into by pain, beings are infatuated with form; being infatuated, they are yoked; being yoked, they become defiled. And if this feeling… this perception… these formations… and if this consciousness, Mahāli, were exclusively painful… they would become defiled” (SN 22.60), here the object is said to be pleasant, painful, or neither-painful-nor-pleasant. Furthermore, having taken a previous pleasant feeling as an object, another pleasant feeling feels; having taken a previous painful feeling as an object, another painful feeling feels; having taken a previous neither-painful-nor-pleasant feeling as an object, another neither-painful-nor-pleasant feeling feels. Thus the meaning here should be understood. For it has been said: “Indeed, it is feeling itself that feels; there is no other so-called feeler.”

Saññā [Pg.243] saññāti idha kiṃ pucchati? Sabbasaññāya lakkhaṇaṃ. Kiṃ sabbatthakasaññāyāti? Sabbasaññāya lakkhaṇantipi sabbatthakasaññāya lakkhaṇantipi ekamevetaṃ, evaṃ santepi tebhūmikasammasanacārasaññāva adhippetāti sallakkhetabbā. Nīlakampi sañjānātīti nīlapupphe vā vatthe vā parikammaṃ katvā upacāraṃ vā appanaṃ vā pāpento sañjānāti. Imasmiñhi atthe parikammasaññāpi upacārasaññāpi appanāsaññāpi vaṭṭati. Nīle nīlanti uppajjanakasaññāpi vaṭṭatiyeva. Pītakādīsupi eseva nayo.

“Perception perceives”—what is asked here? The characteristic of perception is asked. Is this about the universal perception that arises in every state of consciousness? The characteristic of perception and the characteristic of universal perception are one and the same. Even so, it should be understood that the perception intended here is the one that is the sphere for the contemplation of the three planes of existence. “It perceives blue” means: one who, having done the preliminary work on a blue flower or a blue cloth, perceives while attaining either access or absorption concentration. In this sense, preliminary perception, access perception, and absorption perception are all applicable. The perception that arises as “blue, blue” is also certainly applicable. The same principle applies to yellow and so on.

Yā cāvuso, vedanāti ettha vedanā, saññā, viññāṇanti imāni tīṇi gahetvā paññā kasmā na gahitāti? Asabbasaṅgāhikattā. Paññāya hi gahitāya paññāya sampayuttāva vedanādayo labbhanti, no vippayuttā. Taṃ pana aggahetvā imesu gahitesu paññāya sampayuttā ca vippayuttā ca antamaso dve pañcaviññāṇadhammāpi labbhanti. Yathā hi tayo purisā suttaṃ suttanti vadeyyuṃ, catuttho ratanāvutasuttanti. Tesu purimā tayo takkagatampi paṭṭivaṭṭakādigatampi yaṃkiñci bahuṃ suttaṃ labhanti antamaso makkaṭakasuttampi. Ratanāvutasuttaṃ pariyesanto mandaṃ labhati, evaṃsampadamidaṃ veditabbaṃ. Heṭṭhato vā paññā viññāṇena saddhiṃ sampayogaṃ labhāpitā vissaṭṭhattāva idha na gahitāti vadanti. Yaṃ hāvuso, vedetīti yaṃ ārammaṇaṃ vedanā vedeti, saññāpi tadeva sañjānāti. Yaṃ sañjānātīti yaṃ ārammaṇaṃ saññā sañjānāti, viññāṇampi tadeva vijānātīti attho.

“Friend, that which is feeling…”—in this context, feeling, perception, and consciousness, these three are taken, but why is wisdom not taken? Because it is not all-inclusive. For if wisdom were taken, only feeling and the others associated with wisdom would be obtained, not those dissociated from it. But without taking wisdom, when these are taken, both what is associated with wisdom and what is dissociated from it can be obtained, down to the phenomena of the two five-fold sense consciousnesses. It is as if three men were to say, “Thread, thread,” and a fourth were to say, “Thread strung with jewels.” The first three would obtain much thread of any kind—that on a spindle, that on the fringe of a cloth, and so on, down to even a spider’s thread. The one searching for thread strung with jewels obtains little. This analogy should be understood in this way. Alternatively, they say that wisdom is not taken here because, although from a lower level it is made to attain association with consciousness, it stands as if abandoned. “Friend, what one feels” means: whatever object feeling feels, perception also perceives that same object. “What one perceives” means: whatever object perception perceives, consciousness also cognizes that same object. This is the meaning.

Idāni sañjānāti vijānāti pajānātīti ettha viseso veditabbo. Tattha upasaggamattameva viseso. Jānātīti padaṃ pana aviseso. Tassāpi jānanatthe viseso veditabbo. Saññā hi nīlādivasena ārammaṇaṃ sañjānanamattameva, aniccaṃ dukkhaṃ anattāti lakkhaṇapaṭivedhaṃ pāpetuṃ na sakkoti. Viññāṇaṃ nīlādivasena ārammaṇañceva sañjānāti, aniccādilakkhaṇapaṭivedhañca pāpeti, ussakkitvā pana maggapātubhāvaṃ pāpetuṃ na sakkoti. Paññā nīlādivasena ārammaṇampi sañjānāti, aniccādivasena [Pg.244] lakkhaṇapaṭivedhampi pāpeti, ussakkitvā maggapātubhāvaṃ pāpetumpi sakkoti.

Now, the difference among the terms sañjānāti (perceives), vijānāti (cognizes distinctly), and pajānāti (understands thoroughly) should be understood. Therein, the difference is merely the prefix. The root word jānāti (knows), however, is common to all. Yet even in that, a difference in the sense of knowing should be understood. Indeed, perception merely perceives the object by way of blue, etc.; it cannot lead to the penetration of the characteristics such as impermanence, suffering, and non-self. Consciousness both cognizes the object by way of blue, etc., and leads to the penetration of characteristics such as impermanence; however, by striving, it cannot bring about the manifestation of the path. Wisdom cognizes the object by way of blue, etc., leads to the penetration of characteristics by way of impermanence, etc., and, by striving, is also able to bring about the manifestation of the path.

Yathā hi heraññikaphalake kahāpaṇarāsimhi kate ajātabuddhi dārako gāmikapuriso mahāheraññikoti tīsu janesu oloketvā ṭhitesu ajātabuddhi dārako kahāpaṇānaṃ cittavicittacaturassamaṇḍalabhāvameva jānāti, idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammatanti na jānāti. Gāmikapuriso cittādibhāvañceva jānāti, manussānaṃ upabhogaparibhogaratanasammatabhāvañca. ‘‘Ayaṃ kūṭo ayaṃ cheko ayaṃ karato ayaṃ saṇho’’ti pana na jānāti. Mahāheraññiko cittādibhāvampi ratanasammatabhāvampi kūṭādibhāvampi jānāti, jānanto ca pana naṃ rūpaṃ disvāpi jānāti, ākoṭitassa saddaṃ sutvāpi, gandhaṃ ghāyitvāpi, rasaṃ sāyitvāpi, hatthena garukalahukabhāvaṃ upadhāretvāpi asukagāme katotipi jānāti, asukanigame asukanagare asukapabbatacchāyāya asukanadītīre katotipi, asukācariyena katotipi jānāti. Evamevaṃ saññā ajātabuddhidārakassa kahāpaṇadassanaṃ viya nīlādivasena ārammaṇamattameva sañjānāti. Viññāṇaṃ gāmikapurisassa kahāpaṇadassanaṃ viya nīlādivasena ārammaṇampi sañjānāti, aniccādivasena lakkhaṇapaṭivedhampi pāpeti. Paññā mahāheraññikassa kahāpaṇadassanaṃ viya nīlādivasena ārammaṇampi sañjānāti, aniccādivasena lakkhaṇapaṭivedhampi pāpeti, ussakkitvā maggapātubhāvampi pāpeti. So pana nesaṃ viseso duppaṭivijjho.

For instance, when a heap of coins is placed on a goldsmith's board, there are three people: an inexperienced child, a villager, and a great goldsmith. As the three people stand looking on, the inexperienced child knows only the state of the coins as being variegated, intricate, square, and round; he does not know that this is considered a treasure for human use and enjoyment. The villager knows both their state of being variegated and so on, and also their state of being considered a treasure for human use and enjoyment. However, he does not know, 'This one is counterfeit, this one is genuine, this one is coarse, this one is fine.' The great goldsmith knows their state of being variegated and so on, their state of being considered a treasure, and also their state of being counterfeit and so on. And in knowing, he knows by seeing their form; he knows by hearing the sound when it is struck, by smelling its scent, by tasting its flavor, and by ascertaining its state of being heavy or light with his hand. He also knows, 'It was made in such-and-such a village,' 'It was made in such-and-such a market town, in such-and-such a city, in the shade of such-and-such a mountain, on the bank of such-and-such a river,' and 'It was made by such-and-such a master.' In the very same way, perception, like the inexperienced child's seeing of the coins, perceives only the mere object by way of blue, and so on. Consciousness, like the villager's seeing of the coins, both cognizes the object by way of blue, and so on, and brings about the penetration of the characteristics by way of impermanence, and so on. Wisdom, like the great goldsmith's seeing of the coins, cognizes the object by way of blue, and so on, brings about the penetration of the characteristics by way of impermanence, and so on, and, by making an effort, also brings about the manifestation of the path. But the distinction among them is difficult to penetrate.

Tenāha āyasmā nāgaseno – ‘‘dukkaraṃ, mahārāja, bhagavatā katanti. Kiṃ, bhante, nāgasena bhagavatā dukkaraṃ katanti? Dukkaraṃ, mahārāja, bhagavatā kataṃ, imesaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe pavattamānānaṃ vavatthānaṃ akkhātaṃ, ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ citta’’nti (mi. pa. 2.7.16). Yathā hi tilatelaṃ, sāsapatelaṃ, madhukatelaṃ, eraṇḍakatelaṃ, vasātelanti imāni pañca telāni ekacāṭiyaṃ pakkhipitvā divasaṃ yamakamanthehi manthetvā tato idaṃ tilatelaṃ, idaṃ sāsapatelanti ekekassa pāṭiyekkaṃ uddharaṇaṃ nāma dukkaraṃ, idaṃ tato [Pg.245] dukkarataraṃ. Bhagavā pana sabbaññutaññāṇassa suppaṭividdhattā dhammissaro dhammarājā imesaṃ arūpīnaṃ dhammānaṃ ekārammaṇe pavattamānānaṃ vavatthānaṃ akkhāsi. Pañcannaṃ mahānadīnaṃ samuddaṃ paviṭṭhaṭṭhāne, ‘‘idaṃ gaṅgāya udakaṃ, idaṃ yamunāyā’’ti evaṃ pāṭiyekkaṃ udakauddharaṇenāpi ayamattho veditabbo.

Therefore, the venerable Nāgasena said: 'A difficult thing, great king, has been done by the Blessed One.' 'What difficult thing, venerable sir, Nāgasena, has been done by the Blessed One?' 'A difficult thing, great king, has been done by the Blessed One, in that the distinction among these formless phenomena, which are mind and mental factors arising on a single object, has been declared: "This is contact, this is feeling, this is perception, this is volition, this is consciousness."' For instance, if these five oils—sesame oil, mustard oil, madhuka oil, castor oil, and fat oil—were put into a single pot and churned for a day with a pair of churning sticks, then to extract each one separately from that mixture, saying, 'This is sesame oil, this is mustard oil,' would be a difficult thing. The Blessed One, however, the Lord of the Dhamma, the King of the Dhamma, because of his thorough penetration of the knowledge of omniscience, declared this distinction of these formless phenomena arising on a single object, which is more difficult than that. This meaning should also be understood through the analogy of separately extracting the water at the place where the five great rivers enter the ocean, saying, 'This is the water of the Ganges, this is the water of the Yamunā.'

451. Nissaṭṭhenāti nissaṭena pariccattena vā. Tattha nissaṭenāti atthe sati pañcahi indriyehīti nissakkavacanaṃ. Pariccattenāti atthe sati karaṇavacanaṃ veditabbaṃ. Idaṃ vuttaṃ hoti – pañcahi indriyehi nissaritvā manodvāre pavattena pañcahi vā indriyehi tassa vatthubhāvaṃ anupagamanatāya pariccattenāti. Parisuddhenāti nirupakkilesena. Manoviññāṇenāti rūpāvacaracatutthajjhānacittena. Kiṃ neyyanti kiṃ jānitabbaṃ. ‘‘Yaṃkiñci neyyaṃ nāma atthi dhamma’’ntiādīsu (mahāni. 69) hi jānitabbaṃ neyyanti vuttaṃ. Ākāsānañcāyatanaṃ neyyanti kathaṃ rūpāvacaracatutthajjhānacittena arūpāvacarasamāpatti neyyāti? Rūpāvacaracatutthajjhāne ṭhitena arūpāvacarasamāpattiṃ nibbattetuṃ sakkā hoti. Ettha ṭhitassa hi sā ijjhati. Tasmā ‘‘ākāsānañcāyatanaṃ neyya’’ntiādimāha. Atha nevasaññānāsaññāyatanaṃ kasmā na vuttanti? Pāṭiyekkaṃ abhinivesābhāvato. Tattha hi kalāpato nayato sammasanaṃ labbhati, dhammasenāpatisadisassāpi hi bhikkhuno pāṭiyekkaṃ abhiniveso na jāyati. Tasmā theropi, ‘‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’’ti (ma. ni. 3.94) kalāpato nayato sammasitvā vissajjesīti. Bhagavā pana sabbaññutaññāṇassa hatthagatattā nevasaññānāsaññāyatanasamāpattiyampi paropaññāsa dhamme pāṭiyekkaṃ aṃguddhāreneva uddharitvā, ‘‘yāvatā saññāsamāpattiyo, tāvatā aññāpaṭivedho’’ti āha.

451. 'Nissaṭṭhena' means either 'nissaṭena' (issued forth) or 'pariccattena' (relinquished). In this context, when the meaning is 'nissaṭena', the phrase 'pañcahi indriyehi' is in the ablative case, meaning 'from the five faculties'. When the meaning is 'pariccattena', it should be understood as being in the instrumental case. This is what is meant: by that which has arisen at the mind-door after issuing forth from the five faculties, or by that which is relinquished by the five faculties on account of their not arriving at the state of being its basis. 'Parisuddhena' means 'nirupakkilesena' (undefiled). 'Manoviññāṇena' means by the fourth jhāna consciousness of the form realm. 'Kiṃ neyyaṃ' means 'what is to be known?' For in passages such as 'Whatever knowable phenomenon there is,' that which is to be known is called 'neyya' (knowable). 'The base of the infinity of space is knowable'—how is a formless attainment knowable by the fourth jhāna consciousness of the form realm? It is possible for one established in the fourth jhāna of the form realm to generate the formless attainments. For one established therein, it succeeds. Therefore, he said, 'the base of the infinity of space is knowable,' and so on. Then why is the base of neither-perception-nor-non-perception not mentioned? Because of the absence of individual application of mind. For in that state, comprehension is obtained by way of groups and method. Indeed, even for a monk like the General of the Dhamma, individual application of mind does not arise. Therefore, the Elder too, having comprehended by way of groups and method, answered, 'It seems that these phenomena, not having been, come to be; having been, they pass away.' The Blessed One, however, because the knowledge of omniscience was in his hands, having extracted the fifty-plus phenomena even in the attainment of the base of neither-perception-nor-non-perception individually by the very extraction of their factors, said, 'As far as the perception-attainments extend, so far does the penetration of final knowledge extend.'

Paññācakkhunā pajānātīti dassanapariṇāyakaṭṭhena cakkhubhūtāya paññāya pajānāti. Tattha dve paññā samādhipaññā vipassanāpaññā ca. Samādhipaññāya kiccato asammohato ca pajānāti. Vipassanāpaññāya lakkhaṇapaṭivedhena ārammaṇato jānanaṃ kathitaṃ. Kimatthiyāti ko etissā attho. Abhiññatthātiādīsu abhiññeyye dhamme abhijānātīti [Pg.246] abhiññatthā. Pariññeyye dhamme parijānātīti pariññatthā. Pahātabbe dhamme pajahatīti pahānatthā. Sā panesā lokiyāpi abhiññatthā ca pariññatthā ca vikkhambhanato pahānatthā. Lokuttarāpi abhiññatthā ca pariññatthā ca samucchedato pahānatthā. Tattha lokiyā kiccato asammohato ca pajānāti, lokuttarā asammohato.

'He understands distinctly with the eye of wisdom' means: he understands distinctly with the wisdom that has become an eye in the sense of being a leader to seeing. Therein, wisdom is twofold: wisdom of concentration and wisdom of insight. With the wisdom of concentration, one understands distinctly in terms of function and non-confusion. With the wisdom of insight, knowing is spoken of by way of the penetration of characteristics and by way of the object. 'What is its purpose?' means 'What is the purpose of this?' In passages beginning with 'for direct knowledge,' it is 'for direct knowledge' (abhiññatthā) because one directly knows (abhijānāti) phenomena that are to be directly known. It is 'for full understanding' (pariññatthā) because one fully understands (parijānāti) phenomena that are to be fully understood. It is 'for abandoning' (pahānatthā) because one abandons (pajahati) phenomena that are to be abandoned. And this mundane wisdom is for direct knowledge, for full understanding, and, by way of suppression (vikkhambhana), for abandoning. Supramundane wisdom is also for direct knowledge, for full understanding, and, by way of eradication (samuccheda), for abandoning. Therein, mundane wisdom understands distinctly in terms of function and non-confusion; supramundane wisdom understands distinctly in terms of non-confusion.

452. Sammādiṭṭhiyā uppādāyāti vipassanāsammādiṭṭhiyā ca maggasammādiṭṭhiyā ca. Parato ca ghosoti sappāyadhammassavanaṃ. Yoniso ca manasikāroti attano upāyamanasikāro. Tattha sāvakesu api dhammasenāpatino dve paccayā laddhuṃ vaṭṭantiyeva. Thero hi kappasatasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ pāramiyo pūretvāpi attano dhammatāya aṇumattampi kilesaṃ pajahituṃ nāsakkhi. ‘‘Ye dhammā hetuppabhavā’’ti (mahāva. 60) assajittherato imaṃ gāthaṃ sutvāvassa paṭivedho jāto. Paccekabuddhānaṃ pana sabbaññubuddhānañca paratoghosakammaṃ natthi, yonisomanasikārasmiṃyeva ṭhatvā paccekabodhiñca sabbaññutaññāṇañca nibbattenti.

452. For the arising of right view—this refers to both insight right view and path right view. And 'a voice from another' means the hearing of a suitable teaching. 'Wise attention' means one's own attention by way of cause. In this regard, even for the General of the Dhamma among the disciples, it is indeed fitting to obtain these two conditions. Indeed, the Elder, even after fulfilling the perfections for one incalculable and one hundred thousand aeons, was unable by his own nature to abandon even a minute defilement. Only upon hearing this verse, 'Whatever phenomena arise from a cause,' from the Elder Assaji did his penetration occur. For Paccekabuddhas and Omniscient Buddhas, however, there is no action of a voice from another; standing in wise attention alone, they produce the enlightenment of a Paccekabuddha and the knowledge of omniscience.

Anuggahitāti laddhūpakārā. Sammādiṭṭhīti arahattamaggasammādiṭṭhi. Phalakkhaṇe nibbattā cetovimutti phalaṃ assāti cetovimuttiphalā. Tadeva cetovimuttisaṅkhātaṃ phalaṃ ānisaṃso assāti cetovimuttiphalānisaṃsā. Dutiyapadepi eseva nayo. Ettha ca catutthaphalapaññā paññāvimutti nāma, avasesā dhammā cetovimuttīti veditabbā. Sīlānuggahitātiādīsu sīlanti catupārisuddhisīlaṃ. Sutanti sappāyadhammassavanaṃ. Sākacchāti kammaṭṭhāne khalanapakkhalanacchedanakathā. Samathoti vipassanāpādikā aṭṭha samāpattiyo. Vipassanāti sattavidhā anupassanā. Catupārisuddhisīlañhi pūrentassa, sappāyadhammassavanaṃ suṇantassa, kammaṭṭhāne khalanapakkhalanaṃ chindantassa, vipassanāpādikāsu aṭṭhasamāpattīsu kammaṃ karontassa, sattavidhaṃ anupassanaṃ bhāventassa arahattamaggo uppajjitvā phalaṃ deti.

'Supported' means having received assistance. 'Right view' is the right view of the Arahant path. It has liberation of mind, which has arisen at the moment of fruition, as its fruit; therefore, it is called 'having liberation of mind as its fruit.' It has that very fruit, called liberation of mind, as its benefit; therefore, it is called 'having the benefit of the fruit of liberation of mind.' This same method applies to the second phrase. Here, the wisdom of the fourth fruition is called liberation by wisdom; the remaining states should be known as liberation of mind. In phrases such as 'supported by virtue,' 'virtue' is the fourfold purification virtue. 'Learning' is the hearing of a suitable teaching. 'Discussion' is talk that cuts off single and repeated failings in the meditation subject. 'Tranquility' is the eight attainments that are the foundation for insight. 'Insight' is the seven kinds of contemplation. Indeed, for one who fulfills the fourfold purification virtue, hears a suitable teaching, cuts off single and repeated failings in the meditation subject, practices in the eight attainments that are the foundation for insight, and develops the seven kinds of contemplation, the Arahant path arises and gives its fruit.

Yathā hi madhuraṃ ambapakkaṃ paribhuñjitukāmo ambapotakassa samantā udakakoṭṭhakaṃ thiraṃ katvā bandhati. Ghaṭaṃ gahetvā kālena kālaṃ udakaṃ āsiñcati. Udakassa anikkhamanatthaṃ mariyādaṃ thiraṃ karoti. Yā hoti [Pg.247] samīpe valli vā sukkhadaṇḍako vā kipillikapuṭo vā makkaṭakajālaṃ vā, taṃ apaneti. Khaṇittiṃ gahetvā kālena kālaṃ mūlāni parikhaṇati. Evamassa appamattassa imāni pañca kāraṇāni karoto so ambo vaḍḍhitvā phalaṃ deti. Evaṃsampadamidaṃ veditabbaṃ. Rukkhassa samantato koṭṭhakabandhanaṃ viya hi sīlaṃ daṭṭhabbaṃ, kālena kālaṃ udakasiñcanaṃ viya dhammassavanaṃ, mariyādāya thirabhāvakaraṇaṃ viya samatho, samīpe valliādīnaṃ haraṇaṃ viya kammaṭṭhāne khalanapakkhalanacchedanaṃ, kālena kālaṃ khaṇittiṃ gahetvā mūlakhaṇanaṃ viya sattannaṃ anupassanānaṃ bhāvanā. Tehi pañcahi kāraṇehi anuggahitassa ambarukkhassa madhuraphaladānakālo viya imassa bhikkhuno imehi pañcahi dhammehi anuggahitāya sammādiṭṭhiyā arahattaphaladānaṃ veditabbaṃ.

For it is as when someone who wishes to enjoy a sweet, ripe mango firmly makes a water basin around a mango sapling. Taking a pot, they water it from time to time. To prevent the water from escaping, they make the boundary firm. Whatever vine, dry stick, anthill, or spiderweb is nearby, they remove it. Taking a spade, they dig around the roots from time to time. When they diligently perform these five tasks, that mango tree grows and gives fruit. The completeness of this simile is to be understood thus. For virtue is to be seen as like the making of the basin around the tree; hearing the Dhamma is to be seen as like watering it from time to time; tranquility is to be seen as like making the boundary firm; cutting off single and repeated failings in the meditation subject is to be seen as like removing the nearby vines and so on; the development of the seven contemplations is to be seen as like taking a spade and digging at the root from time to time. Just as there is a time for the giving of sweet fruit by the mango tree that has been supported by these five causes, so the giving of the fruit of Arahantship by the right view of this monk, supported by these five states, is to be understood.

453. Kati panāvuso, bhavāti idha kiṃ pucchati? Mūlameva gato anusandhi, duppañño yehi bhavehi na uṭṭhāti, te pucchissāmīti pucchati. Tattha kāmabhavoti kāmabhavūpagaṃ kammaṃ kammābhinibbattā upādinnakkhandhāpīti ubhayamekato katvā kāmabhavoti āha. Rūpārūpabhavesupi eseva nayo. Āyatinti anāgate. Punabbhavassa abhinibbattīti punabbhavābhinibbatti. Idha vaṭṭaṃ pucchissāmīti pucchati. Tatrātatrābhinandanāti rūpābhinandanā saddābhinandanāti evaṃ tahiṃ tahiṃ abhinandanā, karaṇavacane cetaṃ paccattaṃ. Tatratatrābhinandanāya punabbhavābhinibbatti hotīti attho. Ettāvatā hi gamanaṃ hoti, āgamanaṃ hoti, gamanāgamanaṃ hoti, vaṭṭaṃ vattatīti vaṭṭaṃ matthakaṃ pāpetvā dassesi. Idāni vivaṭṭaṃ pucchanto ‘‘kathaṃ panāvuso’’tiādimāha. Tassa vissajjane avijjāvirāgāti avijjāya khayanirodhena. Vijjuppādāti arahattamaggavijjāya uppādena. Kiṃ avijjā pubbe niruddhā, atha vijjā pubbe uppannāti? Ubhayametaṃ na vattabbaṃ. Padīpujjalanena andhakāravigamo viya vijjuppādena avijjā niruddhāva hoti. Taṇhānirodhāti taṇhāya khayanirodhena. Punabbhavābhinibbatti na hotīti evaṃ āyatiṃ punabbhavassa abhinibbatti na hoti, gamanaṃ āgamanaṃ gamanāgamanaṃ upacchijjati, vaṭṭaṃ na vattatīti vivaṭṭaṃ matthakaṃ pāpetvā dassesi.

453. Here, what does he ask with 'How many, friend, are the states of existence?' Having gone to the very root, one who is unwise in connection asks, thinking, 'I will ask about those states of existence from which one does not arise.' Therein, 'existence in the sense-sphere' is stated having combined two things into one: the kamma that leads to existence in the sense-sphere and also the appropriated aggregates produced by kamma. This same method applies to the form and formless existences. 'In the future' means in the time to come. The production of renewed existence is 'punabbhavābhinibbatti.' Here, he asks, thinking, 'I will ask about the round.' 'Delight in this or that' means delight in forms, delight in sounds, and so on—thus, delight in this or that. And this is the nominative case in the sense of the instrumental. The meaning is: through delight in this or that, the production of renewed existence occurs. For by this much there is going, there is coming, there is going and coming. With 'the round turns,' he has shown the round brought to its culmination. Now, asking about the rolling back of the round, he says, 'But how, friend?' and so on. In the explanation of that: 'through the fading away of ignorance' means through the exhaustion and cessation of ignorance. 'Through the arising of knowledge' means through the arising of the knowledge of the Arahant path. 'Was ignorance ceased before, or did knowledge arise before?' Neither of these two should be said. Just as with the lighting of a lamp there is the removal of darkness, so with the arising of knowledge, ignorance is simply ceased. 'Through the cessation of craving' means through the exhaustion and cessation of craving. 'The production of renewed existence does not occur' means that in the future the production of renewed existence does not occur; going, coming, and going and coming are cut off. With 'the round does not turn,' he has shown the rolling back of the round brought to its culmination.

454. Katamaṃ panāvusoti idha kiṃ pucchati? Ubhatobhāgavimutto bhikkhu kālena kālaṃ nirodhaṃ samāpajjati. Tassa nirodhapādakaṃ paṭhamajjhānaṃ pucchissāmīti pucchati. Paṭhamaṃ jhānanti idha kiṃ pucchati? Nirodhaṃ samāpajjanakena [Pg.248] bhikkhunā aṅgavavatthānaṃ koṭṭhāsaparicchedo nāma jānitabbo, idaṃ jhānaṃ pañcaṅgikaṃ caturaṅgikaṃ tivaṅgikaṃ duvaṅgikanti aṅgavavatthānaṃ koṭṭhāsaparicchedaṃ pucchissāmīti pucchati. Vitakkotiādīsu pana abhiniropanalakkhaṇo vitakko, anumajjanalakkhaṇo vicāro, pharaṇalakkhaṇā pīti, sātalakkhaṇaṃ sukhaṃ, avikkhepalakkhaṇā cittekaggatāti ime pañca dhammā vattanti. Kataṅgavippahīnanti idha pana kiṃ pucchati? Nirodhaṃ samāpajjanakena bhikkhunā upakārānupakārāni aṅgāni jānitabbāni, tāni pucchissāmīti pucchati, vissajjanaṃ panettha pākaṭameva. Iti heṭṭhā nirodhapādakaṃ paṭhamajjhānaṃ gahitaṃ, upari tassa anantarapaccayaṃ nevasaññānāsaññāyatanasamāpattiṃ pucchissati. Antarā pana cha samāpattiyo saṃkhittā, nayaṃ vā dassetvā vissaṭṭhāti veditabbā.

454. With 'But what, friend?'—here, what does he ask? A monk liberated in both ways from time to time enters the attainment of cessation. He asks, intending to ask about the first jhāna, which is the basis for cessation for that monk. With 'The first jhāna'—here, what does he ask? A monk who enters the attainment of cessation should know the determination of factors and the division of parts, namely: this jhāna has five factors, this one has four factors, this one has three factors, and this one has two factors. He asks, intending to ask about this determination of factors and division of parts. In 'initial thought,' etc., initial thought has the characteristic of directing; sustained thought has the characteristic of repeated examination; joy has the characteristic of pervading; happiness has the characteristic of being pleasant; and one-pointedness of mind has the characteristic of non-distraction—these five states are present. With 'By which factors is it abandoned?'—here, what does he ask? A monk who enters the attainment of cessation should know the helpful and unhelpful factors. He asks, intending to ask about them, and the answer here is clear. Thus, below, the first jhāna, which is the basis for cessation, is taken up; above, he will ask about the attainment of the base of neither-perception-nor-non-perception, which is its immediate condition. In between, however, the six attainments are summarized, or it should be understood that they are set forth after the method has been shown.

455. Idāni viññāṇanissaye pañca pasāde pucchanto pañcimāni, āvusotiādimāha. Tattha gocaravisayanti gocarabhūtaṃ visayaṃ. Aññamaññassāti cakkhu sotassa sotaṃ vā cakkhussāti evaṃ ekekassa gocaravisayaṃ na paccanubhoti. Sace hi nīlādibhedaṃ rūpārammaṇaṃ samodhānetvā sotindriyassa upaneyya, ‘‘iṅgha tāva naṃ vavatthapehi vibhāvehi, kiṃ nāmetaṃ ārammaṇa’’nti. Cakkhuviññāṇañhi vināpi mukhena attano dhammatāya evaṃ vadeyya – ‘‘are andhabāla, vassasatampi vassasahassampi paridhāvamāno aññatra mayā kuhiṃ etassa jānanakaṃ labhissasi, āhara naṃ cakkhupasāde upanehi, ahametaṃ ārammaṇaṃ jānissāmi, yadi vā nīlaṃ yadi vā pītakaṃ, na hi eso aññassa visayo, mayheveso visayo’’ti. Sesadvāresupi eseva nayo. Evametāni aññamaññassa gocaraṃ visayaṃ na paccanubhonti nāma. Kiṃ paṭisaraṇanti etesaṃ kiṃ paṭisaraṇaṃ, kiṃ etāni paṭisarantīti pucchati. Mano paṭisaraṇanti javanamano paṭisaraṇaṃ. Mano ca nesanti manodvārikajavanamano vā pañcadvārikajavanamano vā etesaṃ gocaravisayaṃ rajjanādivasena anubhoti. Cakkhuviññāṇañhi rūpadassanamattameva, ettha rajjanaṃ vā dussanaṃ vā muyhanaṃ vā natthi. Etasmiṃ pana dvāre javanaṃ rajjati vā dussati vā muyhati vā. Sotaviññāṇādīsupi eseva nayo.

455. Now, wishing to ask about the five sense faculties which are the support for consciousness, he says, "These five, friend," and so on. Therein, "sphere of resort" means the object that has become the resort. "Of one another" means that the eye does not experience the sphere of resort of the ear, nor the ear the sphere of resort of the eye; thus, one does not experience the sphere of resort of the other. For if one were to bring a visual object of a certain kind, such as blue, and present it to the ear faculty, saying, "Come now, determine and clarify it—what object is this?"—the eye-consciousness, even without a mouth, would by its own nature say thus: "O blind fool! Even if you run about for a hundred or a thousand years, where besides from me will you find knowledge of this? Bring it, present it to the eye faculty, and I will know this object, whether it is blue or yellow. For this is not the domain of another; it is my domain alone." The same method applies to the other sense-doors. Thus, these do not experience one another's sphere of resort. 'What is their resort?'—he asks what their resort is, what they resort to. 'Mind is their resort' means the impulsion-mind is their resort. 'And mind is theirs' means that the mind-door impulsion-mind or the five-door impulsion-mind experiences their sphere of resort by way of attachment, and so on. For eye-consciousness is merely the seeing of form; herein, there is no attachment, aversion, or delusion. But in this door, the impulsion becomes attached, averse, or deluded. The same method applies to ear-consciousness and the others.

Tatrāyaṃ upamā – pañca kira dubbalabhojakā rājānaṃ sevitvā kicchena kasirena ekasmiṃ pañcakulike gāme parittakaṃ āyaṃ labhiṃsu. Tesaṃ tattha [Pg.249] macchabhāgo maṃsabhāgo yuttikahāpaṇo vā, bandhakahāpaṇo vā, māpahārakahāpaṇo vā, aṭṭhakahāpaṇo vā, soḷasakahāpaṇo vā, bāttiṃsakahāpaṇo vā, catusaṭṭhikahāpaṇo vā, daṇḍoti ettakamattameva pāpuṇāti. Satavatthukaṃ pañcasatavatthukaṃ sahassavatthukaṃ mahābaliṃ rājāva gaṇhāti. Tattha pañcakulikagāmo viya pañca pasādā daṭṭhabbā; pañca dubbalabhojakā viya pañca viññāṇāni; rājā viya javanaṃ; dubbalabhojakānaṃ parittakaṃ āyapāpuṇanaṃ viya cakkhuviññāṇādīnaṃ rūpadassanādimattaṃ. Rajjanādīni pana etesu natthi. Rañño mahābaliggahaṇaṃ viya tesu dvāresu javanassa rajjanādīni veditabbāni.

Herein is a simile: It is said that five weak revenue-collectors, having served the king, with difficulty and hardship obtained a small income from a village of five families. There, their share of fish, share of meat, the kahāpaṇa for service, the kahāpaṇa for release from bonds, the kahāpaṇa for refraining from a beating, eight kahāpaṇas, sixteen kahāpaṇas, thirty-two kahāpaṇas, sixty-four kahāpaṇas, or other fines—only that much do they receive. But the king himself takes the great tax—a hundred pieces' worth, five hundred pieces' worth, a thousand pieces' worth. In this context, the village of five families should be seen as the five sense faculties; the five weak revenue-collectors as the five consciousnesses; the king as the impulsion; the small income received by the weak revenue-collectors as the mere seeing of forms, etc., by eye-consciousness and the others. However, there is no attachment, etc., in these. The king’s taking of the great tax should be understood as the attachment, etc., of the impulsion at these doors.

456. Pañcimāni, āvusoti idha kiṃ pucchati? Antonirodhasmiṃ pañca pasāde. Kiriyamayapavattasmiñhi vattamāne arūpadhammā pasādānaṃ balavapaccayā honti. Yo pana taṃ pavattaṃ nirodhetvā nirodhasamāpattiṃ samāpanno, tassa antonirodhe pañca pasādā kiṃ paṭicca tiṭṭhantīti idaṃ pucchissāmīti pucchati. Āyuṃ paṭiccāti jīvitindriyaṃ paṭicca tiṭṭhanti. Usmaṃ paṭiccāti jīvitindriyaṃ kammajatejaṃ paṭicca tiṭṭhati. Yasmā pana kammajatejopi jīvitindriyena vinā na tiṭṭhati, tasmā ‘‘usmā āyuṃ paṭicca tiṭṭhatī’’ti āha. Jhāyatoti jalato. Acciṃ paṭiccāti jālasikhaṃ paṭicca. Ābhā paññāyatīti āloko nāma paññāyati. Ābhaṃ paṭicca accīti taṃ ālokaṃ paṭicca jālasikhā paññāyati.

456. "These five, friend"—here, what does he ask? It is about the five sense faculties within the attainment of cessation. For when the functional process is occurring, immaterial phenomena are strong conditions for the sense faculties. But for one who, having stopped that process, has entered the attainment of cessation—dependent on what do those five sense faculties persist within cessation? He asks, intending to ask this very question. "Dependent on life," that is, they persist dependent on the life faculty. "Dependent on heat," that is, the life faculty persists dependent on the heat born of kamma. But since the heat born of kamma also does not persist without the life faculty, therefore it is said, "Heat persists dependent on life." "From burning," that is, from flaming. "Dependent on the flame," that is, dependent on the flame-crest. "Light appears," that is, what is called light appears. "Dependent on the light, the flame," that is, dependent on that light, the flame-crest appears.

Evameva kho, āvuso, āyu usmaṃ paṭicca tiṭṭhatīti ettha jālasikhā viya kammajatejo. Āloko viya jīvitindriyaṃ. Jālasikhā hi uppajjamānā ālokaṃ gahetvāva uppajjati. Sā tena attanā janitaālokeneva sayampi aṇu thūlā dīghā rassāti pākaṭā hoti. Tattha jālapavattiyā janitaālokena tassāyeva jālapavattiyā pākaṭabhāvo viya usmaṃ paṭicca nibbattena kammajamahābhūtasambhavena jīvitindriyena usmāya anupālanaṃ. Jīvitindriyañhi dasapi vassāni…pe… vassasatampi kammajatejapavattaṃ pāleti. Iti mahābhūtāni upādārūpānaṃ nissayapaccayādivasena paccayāni hontīti āyu usmaṃ paṭicca tiṭṭhati. Jīvitindriyaṃ [Pg.250] mahābhūtāni pāletīti usmā āyuṃ paṭicca tiṭṭhatīti veditabbā.

Just so, friend, in the phrase ‘life persists dependent on heat,’ the kamma-born heat should be regarded as like a flame. For when a flame arises, it arises only having taken hold of light. By that very light it generates, the flame itself becomes evident as subtle or gross, long or short. In this context, just as the manifestation of the flame’s activity is due to the light generated by that same flame’s activity, so too is the maintenance of heat by the life faculty, which has arisen dependent on heat and originates from the kamma-generated great elements. For the life faculty guards the process of kamma-born matter for ten years... even for a hundred years. Thus, the great elements are conditions for derived matter by way of dependence condition, and so on; thus, life persists dependent on heat. The life faculty guards the great elements; thus, it should be understood that heat persists dependent on life.

457. Āyusaṅkhārāti āyumeva. Vedaniyā dhammāti vedanā dhammāva. Vuṭṭhānaṃ paññāyatīti samāpattito vuṭṭhānaṃ paññāyati. Yo hi bhikkhu arūpapavatte ukkaṇṭhitvā saññañca vedanañca nirodhetvā nirodhaṃ samāpanno, tassa yathāparicchinnakālavasena rūpajīvitindriyapaccayā arūpadhammā uppajjanti. Evaṃ pana rūpārūpapavattaṃ pavattati. Yathā kiṃ? Yathā eko puriso jālāpavatte ukkhaṇṭhito udakena paharitvā jālaṃ appavattaṃ katvā chārikāya aṅgāre pidhāya tuṇhī nisīdati. Yadā panassa puna jālāya attho hoti, chārikaṃ apanetvā aṅgāre parivattetvā upādānaṃ datvā mukhavātaṃ vā tālavaṇṭavātaṃ vā dadāti. Atha jālāpavattaṃ puna pavattati. Evameva jālāpavattaṃ viya arūpadhammā. Purisassa jālāpavatte ukkaṇṭhitvā udakappahārena jālaṃ appavattaṃ katvā chārikāya aṅgāre pidhāya tuṇhībhūtassa nisajjā viya bhikkhuno arūpapavatte ukkaṇṭhitvā saññañca vedanañca nirodhetvā nirodhasamāpajjanaṃ. Chārikāya pihitaaṅgārā viya rūpajīvitindriyaṃ. Purisassa puna jālāya atthe sati chārikāpanayanādīni viya bhikkhuno yathāparicchinnakālāpagamanaṃ. Aggijālāya pavatti viya puna arūpadhammesu uppannesu rūpārūpapavatti veditabbā.

457. ‘The life-formation’ means just the life faculty. ‘Feelable phenomena’ means just phenomena of feeling. ‘The emergence is discerned’ means the emergence from the attainment is discerned. For when a bhikkhu, discontent with the process of mental phenomena, ceases perception and feeling and attains the attainment of cessation, then, according to the predetermined period of time, mental phenomena arise conditioned by the physical life faculty. Thus the process of physical and mental phenomena continues. To what can this be compared? It is like a man who, discontent with the burning of a flame, sprinkles it with water, stops the flame, covers the embers with ashes, and sits silently. When he later has need of a flame, he removes the ashes, turns over the embers, adds fuel, and applies wind from his mouth or from a palm-leaf fan. Then the burning of the flame continues again. In the same way, the mental phenomena should be regarded as like the burning of the flame. The bhikkhu’s attainment of the attainment of cessation—being discontent with the process of mental phenomena and ceasing perception and feeling—should be seen as like the man sitting silently, discontent with the burning of the flame, having stopped the flame by sprinkling water and covering the embers with ashes. The physical life faculty and the kamma-born heat element should be regarded as like the embers covered by ashes. The passing of the predetermined time for the bhikkhu is like the man, having need of a flame again, removing the ashes and so on. The process of physical and mental phenomena when mental phenomena have arisen again should be understood as like the occurrence of the fire's flame.

Āyu usmā ca viññāṇanti rūpajīvitindriyaṃ, kammajatejodhātu, cittanti ime tayo dhammā yadā imaṃ rūpakāyaṃ jahanti, athāyaṃ acetanaṃ kaṭṭhaṃ viya pathaviyaṃ chaḍḍito setīti attho. Vuttañcetaṃ –

‘Life, heat, and consciousness’ refers to these three phenomena: the physical life faculty, the kamma-born heat element, and consciousness. When these three abandon this physical body, then it lies discarded on the earth like a senseless log of wood. This is the meaning. And this was said:

‘‘Āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantimaṃ;

Apaviddho tadā seti, parabhattaṃ acetana’’nti. (saṃ. ni. 3.95);

“When life, heat, and consciousness abandon this body, then it lies discarded, food for others, senseless.”

Kāyasaṅkhārāti assāsapassāsā. Vacīsaṅkhārāti vitakkavicārā. Cittasaṅkhārāti saññāvedanā. Āyūti rūpajīvitindriyaṃ. Paribhinnānīti upahatāni, vinaṭṭhānīti attho. Tattha keci ‘‘nirodhasamāpannassa cittasaṅkhārāva niruddhā’’ti vacanato cittaṃ aniruddhaṃ hoti, tasmā sacittakā ayaṃ samāpattīti vadanti. Te vattabbā – ‘‘vacīsaṅkhārāpissa niruddhā’’ti vacanato vācā aniruddhā hoti, tasmā nirodhaṃ samāpannena dhammampi kathentena sajjhāyampi [Pg.251] karontena nisīditabbaṃ siyā. ‘‘Yo cāyaṃ mato kālaṅkato, tassāpi cittasaṅkhārā niruddhā’’ti vacanato cittaṃ aniruddhaṃ bhaveyya, tasmā kālaṅkate mātāpitaro vā arahante vā jhāpayantena anantariyakammaṃ kataṃ bhaveyya. Iti byañjane abhinivesaṃ akatvā ācariyānaṃ naye ṭhatvā attho upaparikkhitabbo. Attho hi paṭisaraṇaṃ, na byañjanaṃ.

‘The bodily formation’ refers to in-and-out breathing. ‘The verbal formation’ refers to initial and sustained thought. ‘The mental formation’ refers to perception and feeling. ‘Life’ refers to the physical life faculty. ‘Impaired’ means damaged, destroyed; this is the meaning. Here, some argue that since it is said, ‘For one who has attained the attainment of cessation, only the mental formations have ceased,’ the mind is not ceased, and thus this attainment is accompanied by mind. They should be told: ‘Since it is also said, “For him, the verbal formations have ceased,” speech would not be ceased, and thus one who has attained the attainment of cessation would have to sit while speaking the Dhamma or reciting.’ And since it is said, ‘For one who is dead, who has passed away, his mental formations have ceased,’ his mind would not be ceased, and thus one who cremates their deceased parents or arahants would be committing an act with immediate result. Therefore, without clinging to the letter, one should investigate the meaning by standing in the method of the teachers. For the meaning is the refuge, not the letter.

Indriyāni vippasannānīti kiriyamayapavattasmiñhi vattamāne bahiddhā ārammaṇesu pasāde ghaṭṭentesu indriyāni kilamantāni upahatāni makkhitāni viya honti, vātādīhi uṭṭhitena rajena catumahāpathe ṭhapitaādāso viya. Yathā pana thavikāyaṃ pakkhipitvā mañjūsādīsu ṭhapito ādāso antoyeva virocati, evaṃ nirodhaṃ samāpannassa bhikkhuno antonirodhe pañca pasādā ativirocanti. Tena vuttaṃ ‘‘indriyāni vippasannānī’’ti.

‘The faculties are exceptionally clear’: For when the process of functional activity is occurring, as external objects strike the sensitive sense-organs, the faculties become fatigued, as if damaged and smeared, like a mirror placed at a great crossroads, covered with dust stirred up by the wind and so on. But just as a mirror, placed in a bag and kept in a chest or the like, shines only within, so too for a bhikkhu who has attained the attainment of cessation, the five sensitive sense-organs shine exceedingly brightly within that cessation. Therefore it was said, ‘the faculties are exceptionally clear.’

458. Kati panāvuso, paccayāti idha kiṃ pucchati? Nirodhassa anantarapaccayaṃ nevasaññānāsaññāyatanaṃ pucchissāmīti pucchati. Vissajjane panassa sukhassa ca pahānāti cattāro apagamanapaccayā kathitā. Animittāyāti idha kiṃ pucchati? Nirodhato vuṭṭhānakaphalasamāpattiṃ pucchissāmīti pucchati. Avasesasamāpattivuṭṭhānañhi bhavaṅgena hoti, nirodhā vuṭṭhānaṃ pana vipassanānissandāya phalasamāpattiyāti tameva pucchati. Sabbanimittānanti rūpādīnaṃ sabbārammaṇānaṃ. Animittāya ca dhātuyā manasikāroti sabbanimittāpagatāya nibbānadhātuyā manasikāro. Phalasamāpattisahajātaṃ manasikāraṃ sandhāyāha. Iti heṭṭhā nirodhapādakaṃ paṭhamajjhānaṃ gahitaṃ, nirodhassa anantarapaccayaṃ nevasaññānāsaññāyatanaṃ gahitaṃ, idha nirodhato vuṭṭhānakaphalasamāpatti gahitāti.

458. ‘But how many conditions, friend?’—what is being asked here? He asks, intending to ask about the immediately preceding condition for the attainment of cessation, namely, the base of neither-perception-nor-non-perception. In the answer, with the words ‘with the abandoning of pleasure,’ the four conditions of departure are stated. ‘For the signless’—what is being asked here? He asks, intending to ask about the fruition attainment upon emerging from the attainment of cessation. For emergence from the remaining attainments occurs by way of the life-continuum, but emergence from the attainment of cessation occurs by way of the fruition attainment which is the consequence of insight; thus he asks about that very thing. ‘Of all signs’ means of all objects, such as form. ‘Attention to the signless element’ means attention to the Nibbāna-element, which is devoid of all signs. He speaks referring to the attention that is co-nascent with the fruition attainment. Thus, below, the first jhāna, which is the basis for the attainment of cessation, was taken; the base of neither-perception-nor-non-perception, which is the immediately preceding condition for the attainment of cessation, was taken; and here, the fruition attainment upon emerging from the attainment of cessation is taken.

Imasmiṃ ṭhāne nirodhakathā kathetabbā hoti. Sā, ‘‘dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatāpaññā nirodhasamāpattiyā ñāṇa’’nti evaṃ paṭisambhidāmagge (paṭi. ma. 1.83) āgatā. Visuddhimagge panassā sabbākārena vinicchayakathā kathitā.

In this place, the discourse on cessation should be spoken. It is stated in the Paṭisambhidāmagga thus: ‘Because of being endowed with two powers, because of the calming of the three formations, by the sixteen courses of knowledge, by the nine courses of concentration, and by mastery, wisdom is the knowledge of the attainment of cessation.’ However, in the Visuddhimagga, the definitive discourse on this has been spoken in every way.

Idāni [Pg.252] valañjanasamāpattiṃ pucchanto kati panāvuso, paccayātiādimāha. Nirodhato hi vuṭṭhānakaphalasamāpattiyā ṭhiti nāma na hoti, ekaṃ dve cittavārameva pavattitvā bhavaṅgaṃ otarati. Ayañhi bhikkhu satta divase arūpapavattaṃ nirodhetvā nisinno nirodhavuṭṭhānakaphalasamāpattiyaṃ na ciraṃ tiṭṭhati. Valañjanasamāpattiyaṃ pana addhānaparicchedova pamāṇaṃ. Tasmā sā ṭhiti nāma hoti. Tenāha – ‘‘animittāya cetovimuttiyā ṭhitiyā’’ti. Tassā ciraṭṭhitatthaṃ kati paccayāti attho. Vissajjane panassā pubbe ca abhisaṅkhāroti addhānaparicchedo vutto. Vuṭṭhānāyāti idha bhavaṅgavuṭṭhānaṃ pucchati. Vissajjanepissā sabbanimittānañca manasikāroti rūpādinimittavasena bhavaṅgasahajātamanasikāro vutto.

Now, wishing to ask about the attainment for use, he said the words beginning with ‘But how many conditions, friend?’ Indeed, for the fruition attainment upon arising from cessation, there is nothing called stability; after occurring for only one or two thought processes, it descends into the life-continuum (bhavaṅga). For this bhikkhu, seated having caused the occurrence of mentality to cease for seven days, does not remain long in the fruition attainment upon arising from cessation. In the attainment for use, however, the delimitation of time is the measure. Therefore, that is called stability. For that reason, he said: ‘for the stability of the signless liberation of mind.’ The meaning is: ‘For the sake of its long stability, how many conditions are there?’ In the answer to that, by ‘previous preparation,’ the delimitation of time is stated. By ‘for emerging,’ here the arising of the life-continuum (bhavaṅga) is asked about. In the answer to that as well, by ‘the attention to all signs,’ the attention co-arisen with the life-continuum by way of signs such as form is stated.

459. Yā cāyaṃ, āvusoti idha kiṃ pucchati? Idha aññaṃ abhinavaṃ nāma natthi. Heṭṭhā kathitadhammeyeva ekato samodhānetvā pucchāmīti pucchati. Kattha pana te kathitā? ‘‘Nīlampi sañjānāti pītakampi, lohitakampi, odātakampi sañjānātī’’ti (ma. ni. 1.450) etasmiñhi ṭhāne appamāṇā cetovimutti kathitā. ‘‘Natthi kiñcīti ākiñcaññāyatananti neyya’’nti (ma. ni. 1.451) ettha ākiñcaññaṃ. ‘‘Paññācakkhunā pajānātī’’ti (ma. ni. 1.451) ettha suññatā. ‘‘Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā vuṭṭhānāyā’’ti ettha animittā. Evaṃ heṭṭhā kathitāva imasmiṃ ṭhāne ekato samodhānetvā pucchati. Taṃ pana paṭikkhipitvā etā tasmiṃ tasmiṃ ṭhāne niddiṭṭhāvāti vatvā aññe cattāro dhammā ekanāmakā atthi. Eko dhammo catunāmako atthi, etaṃ pākaṭaṃ katvā kathāpetuṃ idha pucchatīti aṭṭhakathāyaṃ sanniṭṭhānaṃ kataṃ. Tassā vissajjane ayaṃ vuccatāvuso, appamāṇā cetovimuttīti ayaṃ pharaṇaappamāṇatāya appamāṇā nāma. Ayañhi appamāṇe vā satte pharati, ekasmimpi vā satte asesetvā pharati.

459. ‘And this, friend’—what is being asked here? Here, there is nothing that is new. He asks, thinking, ‘I will ask by combining together only those dhammas that were taught below.’ Where, then, were they taught? In the passage, “One perceives blue, and one perceives yellow, and one perceives red, and one perceives white,” the immeasurable liberation of mind was taught. In the passage, “There is nothing—the base of nothingness should be understood,” nothingness was taught. In the passage, “One understands with the eye of wisdom,” emptiness was taught. In the passage, “But how many conditions, friend, are there for the stability and emergence of the signless liberation of mind?” the signless was taught. Thus, he asks in this place by combining together only those that were already taught below. But rejecting that, and having said, ‘These have already been pointed out in their respective places,’ the conclusion is made in the commentary thus: There are four other dhammas with one name. There is one dhamma with four names. He asks here in order to make this manifest and to cause it to be taught. In the answer to that: ‘This is called, friend, the immeasurable liberation of mind’—this is called ‘immeasurable’ because of its immeasurability by way of pervasion. For it pervades immeasurable beings, or it pervades even a single being without remainder.

Ayaṃ vuccatāvuso, ākiñcaññāti ārammaṇakiñcanassa abhāvato ākiñcaññā. Attena vāti atta bhāvaposapuggalādisaṅkhātena attena suññaṃ. Attaniyena vāti cīvarādiparikkhārasaṅkhātena attaniyena suññaṃ. Animittāti [Pg.253] rāganimittādīnaṃ abhāveneva animittā, arahattaphalasamāpattiṃ sandhāyāha. Nānatthā ceva nānābyañjanā cāti byañjanampi nesaṃ nānā atthopi. Tattha byañjanassa nānatā pākaṭāva. Attho pana, appamāṇā cetovimutti bhūmantarato mahaggatā eva hoti rūpāvacarā; ārammaṇato satta paññattiārammaṇā. Ākiñcaññā bhummantarato mahaggatā arūpāvacarā; ārammaṇato na vattabbārammaṇā. Suññatā bhummantarato kāmāvacarā; ārammaṇato saṅkhārārammaṇā. Vipassanā hi ettha suññatāti adhippetā. Animittā bhummantarato lokuttarā; ārammaṇato nibbanārammaṇā.

‘This is called, friend, nothingness’—it is called nothingness because of the absence of the impediment of an object. ‘By self’ means it is void of self, designated as self-existence, body, man, person, and so on. ‘By what belongs to self’ means it is void of what belongs to self, designated as requisites such as robes. ‘Signless’—it is called signless only because of the absence of the signs of lust and so forth; he says this referring to the attainment of the fruit of arahatship. ‘Different in meaning and different in wording’—their wording is different, and their meaning is also different. Therein, the difference in wording is evident. As for the meaning: the immeasurable liberation of mind, by way of the division of planes, is only a magnified state, of the form sphere; by way of object, it has the concept of beings as its object. Nothingness, by way of the division of planes, is a magnified state, of the formless sphere; by way of object, it has an object that should not be specified. Emptiness, by way of the division of planes, is of the sense sphere; by way of object, it has formations as its object. For here, by ‘emptiness,’ insight is intended. The signless, by way of the division of planes, is supramundane; by way of object, it has Nibbāna as its object.

Rāgo kho, āvuso, pamāṇakaraṇotiādīsu yathā pabbatapāde pūtipaṇṇarasaudakaṃ nāma hoti kāḷavaṇṇaṃ; olokentānaṃ byāmasatagambhīraṃ viya khāyati. Yaṭṭhiṃ vā rajjuṃ vā gahetvā minantassa piṭṭhipādottharaṇamattampi na hoti. Evamevaṃ yāva rāgādayo nuppajjanti, tāva puggalaṃ sañjānituṃ na sakkā honti, sotāpanno viya, sakadāgāmī viya, anāgāmī viya ca khāyati. Yadā panassa rāgādayo uppajjanti, tadā ratto duṭṭho mūḷhoti paññāyati. Iti ete ‘‘ettako aya’’nti puggalassa pamāṇaṃ dassento viya uppajjantīti pamāṇakaraṇā nāma vuttā. Yāvatā kho, āvuso, appamāṇā cetovimuttiyoti yattakā appamāṇā cetovimuttiyo. Kittakā pana tā? Cattāro brahmavihārā, cattāro maggā, cattāri ca phalānīti dvādasa. Tattha brahmavihārā pharaṇaappamāṇatāya appamāṇā. Sesā pamāṇakaraṇānaṃ kilesānaṃ abhāvena appamāṇā. Nibbānampi appamāṇameva, cetovimutti pana na hoti, tasmā na gahitaṃ. Akuppāti arahattaphalacetovimutti; sā hi tāsaṃ sabbajeṭṭhikā, tasmā aggamakkhāyatīti vuttā. Rāgo kho, āvuso, kiñcanoti rāgo uppajjitvā puggalaṃ kiñcati maddati palibundhati. Tasmā kiñcanoti vutto. Manussā kira goṇehi khalaṃ maddāpento kiñcehi kapila, kiñcehi kāḷakāti vadanti. Evaṃ maddanattho kiñcanatthoti veditabbo. Dosamohesupi eseva nayo. Ākiñcaññā cetovimuttiyo nāma nava dhammā ākiñcaññāyatanañca maggaphalāni ca. Tattha ākiñcaññāyatanaṃ [Pg.254] kiñcanaṃ ārammaṇaṃ assa natthīti ākiñcaññaṃ. Maggaphalāni kiñcanānaṃ maddanānaṃ palibundhanakilesānaṃ natthitāya ākiñcaññāni. Nibbānampi ākiñcaññaṃ, cetovimutti pana na hoti, tasmā na gahitaṃ.

‘Friend, lust is a measure-maker,’ and so on. Just as at the foot of a mountain there is a pool called Pūtipaṇṇarasaudaka, dark in color; to those looking at it, it appears a hundred fathoms deep. But when one takes a stick or a rope and measures it, it is not even enough to cover the top of the feet. In the same way, as long as lust and other defilements do not arise, it is not possible to know a person; they may appear as a stream-enterer, a once-returner, or a non-returner. But when lust and other defilements arise in them, then they are recognized as lustful, hateful, or deluded. Thus, these defilements are called ‘measure-makers’ because they arise as if showing a person’s measure, saying, ‘This person is of this measure.’ ‘Friend, as for the immeasurable liberations of mind’ means: however many immeasurable liberations of mind there are. How many are they? Twelve: the four divine abidings, the four paths, and the four fruits. Among these, the divine abidings are immeasurable due to the immeasurableness of their pervasion. The rest are immeasurable because of the absence of the defilements that act as measure-makers. Nibbāna is also immeasurable, but it is not a liberation of mind, so it is not included. ‘Unshakable’ refers to the liberation of mind of the Arahant-fruit; for it is the chief among them, and therefore it is declared as supreme. ‘Friend, lust is an impediment’—lust, having arisen, oppresses, crushes, and binds a person. Therefore, it is called an ‘impediment’ (kiñcana). People, it is said, when making oxen trample grain on a threshing floor, say, ‘Trample, tawny one! Trample, black one!’ Thus, the meaning of ‘impediment’ (kiñcana) is to be understood as ‘crushing.’ The same method applies to hatred and delusion. The liberations of mind of nothingness are nine states: the base of nothingness, and the paths and fruits. Among these, the base of nothingness is called ‘nothingness’ (ākiñcañña) because it has no object that is an impediment (kiñcana). The paths and fruits are called ‘nothingness’ because of the absence of the defilements that crush and bind, which are impediments. Nibbāna is also nothingness, but it is not a liberation of mind, so it is not included.

Rāgo kho, āvuso, nimittakaraṇotiādīsu yathā nāma dvinnaṃ kulānaṃ sadisā dve vacchakā honti. Yāva tesaṃ lakkhaṇaṃ na kataṃ hoti, tāva ‘‘ayaṃ asukakulassa vacchako, ayaṃ asukakulassā’’ti na sakkā honti jānituṃ. Yadā pana tesaṃ sattisūlādīsu aññataraṃ lakkhaṇaṃ kataṃ hoti, tadā sakkā honti jānituṃ. Evameva yāva puggalassa rāgo nuppajjati, tāva na sakkā hoti jānituṃ ariyo vā puthujjano vāti. Rāgo panassa uppajjamānova sarāgo nāma ayaṃ puggaloti sañjānananimittaṃ karonto viya uppajjati, tasmā ‘‘nimittakaraṇo’’ti vutto. Dosamohesupi eseva nayo.

‘Friend, lust is a sign-maker,’ and so on. Just as there might be two similar calves belonging to two families. As long as no mark has been made on them, it is not possible to know, ‘This calf belongs to such-and-such a family, and this one to such-and-such a family.’ But when a mark is made on them with a spear, a stake, or the like, then it becomes possible to know. In the very same way, as long as lust has not arisen in a person, it is not possible to know whether they are a noble one or a worldling. But lust, when it arises in them, arises as if making a sign for recognition, that ‘This person is lustful.’ Therefore, it is called a ‘sign-maker.’ The same method applies to hatred and delusion.

Animittā cetovimutti nāma terasa dhammā – vipassanā, cattāro āruppā, cattāro maggā, cattāri ca phalānīti. Tattha vipassanā niccanimittaṃ sukhanimittaṃ attanimittaṃ ugghāṭetīti animittā nāma. Cattāro āruppā rūpanimittassa abhāvena animittā nāma. Maggaphalāni nimittakaraṇānaṃ kilesānaṃ abhāvena animittāni. Nibbānampi animittameva, taṃ pana cetovimutti na hoti, tasmā na gahitaṃ. Atha kasmā suññatā cetovimutti na gahitāti? Sā, ‘‘suññā rāgenā’’tiādivacanato sabbattha anupaviṭṭhāva, tasmā visuṃ na gahitā. Ekatthāti ārammaṇavasena ekatthā. Appamāṇaṃ ākiñcaññaṃ suññataṃ animittanti hi sabbānetāni nibbānasseva nāmāni. Iti iminā pariyāyena ekatthā. Aññasmiṃ pana ṭhāne appamāṇā honti, aññasmiṃ ākiñcaññā aññasmiṃ suññatā aññasmiṃ animittāti iminā pariyāyena nānābyañjanā. Iti thero yathānusandhināva desanaṃ niṭṭhapesīti.

The signless liberation of mind consists of thirteen states: insight, the four formless attainments, the four paths, and the four fruits. Among them, insight is called signless because it removes the sign of permanence, the sign of pleasure, and the sign of self. The four formless attainments are called signless due to the absence of the sign of form. The paths and the fruits are signless because of the absence of the defilements that are sign-makers. Nibbāna is also signless, but it is not a liberation of mind, so it is not included. Then why is the emptiness liberation of mind not included? Because of the saying, ‘Empty of lust,’ etc., it is included everywhere; therefore, it is not taken separately. ‘Of one meaning’—they are of one meaning in the sense of their object. For ‘immeasurable,’ ‘nothingness,’ ‘emptiness,’ and ‘signless’ are all names for Nibbāna itself. In this sense, they are of one meaning. But in another respect, there are the immeasurable states; in another, the nothingness states; in another, the emptiness states; and in another, the signless states. In this sense, the expressions are different. Thus, the Elder concluded the discourse according to its connection.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya

Mahāvedallasuttavaṇṇanā niṭṭhitā.

The Commentary on the Mahāvedalla Sutta is concluded.

4. Cūḷavedallasuttavaṇṇanā

4. The Commentary on the Cūḷavedalla Sutta

460. Evaṃ [Pg.255] me sutanti cūḷavedallasuttaṃ. Tattha visākho upāsakoti visākhoti evaṃnāmako upāsako. Yena dhammadinnāti yena dhammadinnā nāma bhikkhunī tenupasaṅkami. Ko panāyaṃ visākho? Kā dhammadinnā? Kasmā upasaṅkamīti? Visākho nāma dhammadinnāya gihikāle gharasāmiko. So yadā bhagavā sammāsambodhiṃ abhisambujjhitvā pavattavaradhammacakko yasādayo kulaputte vinetvā uruvelaṃ patvā tattha jaṭilasahassaṃ vinetvā purāṇajaṭilehi khīṇāsavabhikkhūhi saddhiṃ rājagahaṃ gantvā buddhadassanatthaṃ dvādasanahutāya parisāya saddhiṃ āgatassa bimbisāramahārājassa dhammaṃ desesi. Tadā raññā saddhiṃ āgatesu dvādasanahutesu ekaṃ nahutaṃ upāsakattaṃ paṭivedesi, ekādasa nahutāni sotāpattiphale patiṭṭhahiṃsu saddhiṃ raññā bimbisārena. Ayaṃ upāsako tesaṃ aññataro, tehi saddhiṃ paṭhamadassaneva sotāpattiphale patiṭṭhāya, puna ekadivasaṃ dhammaṃ sutvā sakadāgāmiphalaṃ patvā, tato aparabhāgepi ekadivasaṃ dhammaṃ sutvā anāgāmiphale patiṭṭhito. So anāgāmī hutvā gehaṃ āgacchanto yathā aññesu divasesu ito cito ca olokento sitaṃ kurumāno āgacchati, evaṃ anāgantvā santindriyo santamānaso hutvā agamāsi.

460. ‘Thus have I heard’—this is the Cūḷavedalla Sutta. Therein, ‘Visākha the lay follower’ refers to a lay follower by the name of Visākha. ‘To where Dhammadinnā was’ means he approached the place where the bhikkhunī named Dhammadinnā was. Who, then, is this Visākha? Who is Dhammadinnā? And why did he approach her? Visākha was the husband of Dhammadinnā during her lay life. When the Blessed One, having fully awakened to perfect enlightenment and set in motion the excellent Wheel of the Dhamma, had trained the sons of good family such as Yasa and others, he arrived at Uruvelā. There, having trained the thousand matted-hair ascetics, he went to Rājagaha together with the bhikkhus who were former matted-hair ascetics and had destroyed the corruptions. There, he taught the Dhamma to King Bimbisāra, who had come with an assembly of twelve nahutas to see the Buddha. At that time, among the twelve nahutas who came with the king, one nahuta professed to be lay followers, while eleven nahutas, along with King Bimbisāra, were established in the fruit of stream-entry. This lay follower was one of them; at the very first sight of the Buddha, he was established in the fruit of stream-entry along with them. Then, on another day, after listening to the Dhamma, he attained the fruit of once-returning. And later, on yet another day, after listening to the Dhamma, he was established in the fruit of non-returning. Having become a non-returner, as he was returning home, he did not arrive as on other days—looking here and there and smiling—but instead came with his senses calmed and his mind at peace.

Dhammadinnā sīhapañjaraṃ ugghāṭetvā vīthiṃ olokayamānā tassa āgamanākāraṃ disvā, ‘‘kiṃ nu kho eta’’nti cintetvā tassa paccuggamanaṃ kurumānā sopānasīse ṭhatvā olambanatthaṃ hatthaṃ pasāresi. Upāsako attano hatthaṃ samiñjesi. Sā ‘‘pātarāsabhojanakāle jānissāmī’’ti cintesi. Upāsako pubbe tāya saddhiṃ ekato bhuñjati. Taṃ divasaṃ pana taṃ anapaloketvā yogāvacarabhikkhu viya ekakova bhuñji. Sā, ‘‘sāyanhakāle jānissāmī’’ti cintesi. Upāsako taṃdivasaṃ sirigabbhaṃ na pāvisi, aññaṃ gabbhaṃ paṭijaggāpetvā kappiyamañcakaṃ paññapāpetvā nipajji. Upāsikā, ‘‘kiṃ nu khvassa bahiddhā patthanā atthi, udāhu kenacideva paribhedakena bhinno, udāhu mayheva koci doso atthī’’ti balavadomanassā [Pg.256] hutvā, ‘‘ekaṃ dve divase vasitakāle sakkā ñātu’’nti tassa upaṭṭhānaṃ gantvā vanditvā aṭṭhāsi.

Dhammadinnā, having opened the lion-window and looking out into the street, saw his manner of arrival. Thinking, ‘What could this be?’ and going to meet him, she stood at the top of the stairs and extended her hand for him to take for support. The lay follower drew back his hand. She thought, ‘I will find out at the time of the morning meal.’ Previously, the lay follower would eat together with her. But on that day, without looking at her, he ate all alone like a bhikkhu devoted to meditation. She thought, ‘I will find out in the evening.’ That day, the lay follower did not enter the auspicious chamber; instead, he had another chamber prepared and lay down. The laywoman, having become greatly distressed, wondered, ‘Could it be that he has a desire for someone else, or has he been set against me by some slanderer, or is there some fault in me?’ Thinking, ‘It will be possible to know after a day or two,’ she went to attend on him, paid homage, and stood by.

Upāsako, ‘‘kiṃ dhammadinne akāle āgatāsī’’ti pucchi. Āma ayyaputta, āgatāmhi, na tvaṃ yathā purāṇo, kiṃ nu te bahiddhā patthanā atthīti? Natthi dhammadinneti. Añño koci paribhedako atthīti? Ayampi natthīti. Evaṃ sante mayheva koci doso bhavissatīti. Tuyhampi doso natthīti. Atha kasmā mayā saddhiṃ yathā pakatiyā ālāpasallāpamattampi na karothāti? So cintesi – ‘‘ayaṃ lokuttaradhammo nāma garu bhāriyo na pakāsetatabbo, sace kho panāhaṃ na kathessāmi, ayaṃ hadayaṃ phāletvā ettheva kālaṃ kareyyā’’ti tassānuggahatthāya kathesi – ‘‘dhammadinne ahaṃ satthu dhammadesanaṃ sutvā lokuttaradhammaṃ nāma adhigato, taṃ adhigatassa evarūpā lokiyakiriyā na vaṭṭati. Yadi tvaṃ icchasi, tava cattālīsa koṭiyo mama cattālīsa koṭiyoti asītikoṭidhanaṃ atthi, ettha issarā hutvā mama mātiṭṭhāne vā bhaginiṭṭhāne vā ṭhatvā vasa. Tayā dinnena bhattapiṇḍamattakena ahaṃ yāpessāmi. Athevaṃ na karosi, ime bhoge gahetvā kulagehaṃ gaccha, athāpi te bahiddhā patthanā natthi, ahaṃ taṃ bhaginiṭṭhāne vā dhituṭṭhāne vā ṭhapetvā posessāmī’’ti.

The lay follower asked, "Dhammadinnā, why have you come at an unsuitable time?" "Yes, Master, I have come. You are not as you were before. Could it be that you have a desire for someone outside?" "There is not, Dhammadinnā." "Is there some other who causes division?" "There is none of that either." "If that is so, then there must be some fault in me." "There is no fault in you either." "Then why do you not engage in even a mere friendly conversation with me as is normal?" He reflected: "This supramundane Dhamma is grave and weighty—it should not be made public. But if I do not speak, she might break her heart and die right here." For her benefit, he explained: "Dhammadinnā, after hearing the Dhamma taught by the Teacher, I have attained what is called the supramundane Dhamma. For one who has attained this, such worldly activities are not fitting. If you wish, there is the wealth of eighty crores—your forty crores and my forty crores. Having become the mistress of this, live here established in the position of my mother or sister. I will maintain myself with just a morsel of food given by you. Or, if you do not do so, take these possessions and go to your family's home. And if you have no desire for someone outside, I will establish you in the position of a sister or a daughter and support you."

Sā cintesi – ‘‘pakatipuriso evaṃ vattā nāma natthi. Addhā etena lokuttaravaradhammo paṭividdho. So pana dhammo kiṃ puriseheva paṭibujjhitabbo, udāhu mātugāmopi paṭivijjhituṃ sakkotī’’ti visākhaṃ etadavoca – ‘‘kiṃ nu kho eso dhammo puriseheva labhitabbo, mātugāmenapi sakkā laddhu’’nti? Kiṃ vadesi dhammadinne, ye paṭipannakā, te etassa dāyādā, yassa yassa upanissayo atthi, so so etaṃ paṭilabhatīti. Evaṃ sante mayhaṃ pabbajjaṃ anujānāthāti. Sādhu bhadde, ahampi taṃ etasmiṃyeva magge yojetukāmo, manaṃ pana te ajānamāno na kathemīti tāvadeva bimbisārassa rañño santikaṃ gantvā vanditvā aṭṭhāsi.

She thought: "There is no ordinary man who would speak thus. Surely, by him the excellent supramundane Dhamma has been penetrated. But is that Dhamma to be penetrated only by men, or are women also able to penetrate it?" She said to Visākha: "Is this Dhamma to be attained only by men, or is it possible for women also to attain it?" "What are you saying, Dhammadinnā? Those who practice are heirs to this. Whoever has the supporting condition, they will attain it." "If that is so, then permit me the going forth." "Good, noble lady. I too was desirous of setting you on this very path, but not knowing your mind, I did not speak." Then he immediately went to King Bimbisāra, paid homage, and stood by.

Rājā[Pg.257], ‘‘kiṃ, gahapati, akāle āgatosī’’ti pucchi. Dhammadinnā, ‘‘mahārāja, pabbajissāmī’’ti vadatīti. Kiṃ panassa laddhuṃ vaṭṭatīti? Aññaṃ kiñci natthi, sovaṇṇasivikaṃ deva, laddhuṃ vaṭṭati nagarañca paṭijaggāpetunti. Rājā sovaṇṇasivikaṃ datvā nagaraṃ paṭijaggāpesi. Visākho dhammadinnaṃ gandhodakena nahāpetvā sabbālaṅkārehi alaṅkārāpetvā sovaṇṇasivikāya nisīdāpetvā ñātigaṇena parivārāpetvā gandhapupphādīhi pūjayamāno nagaravāsanaṃ karonto viya bhikkhuniupassayaṃ gantvā, ‘‘dhammadinnaṃ pabbājethāyye’’ti āha. Bhikkhuniyo ‘‘ekaṃ vā dve vā dose sahituṃ vaṭṭati gahapatī’’ti āhaṃsu. Natthayye koci doso, saddhāya pabbajatīti. Athekā byattā therī tacapañcakakammaṭṭhānaṃ ācikkhitvā kese ohāretvā pabbājesi. Visākho, ‘‘abhiramayye, svākkhāto dhammo’’ti vanditvā pakkāmi.

The king asked, "Householder, why have you come at an untimely hour?" "O great king, Dhammadinnā says, 'I will go forth,'" he reported. The king asked, "What then is it fitting for her to receive?" "O lord king, there is nothing else. It is fitting for her to receive a golden palanquin, and it is fitting to have the city prepared," he reported. The king, having given the golden palanquin, had the city prepared. Visākha, having had Dhammadinnā bathed with scented water, having had her adorned with all ornaments, having had her seated in the golden palanquin, having had her surrounded by the host of relatives, while honoring her with perfumes, flowers, and so forth, as if making a display for the city-dwellers, went to the bhikkhunīs' residence and said, "Venerable ladies, please ordain Dhammadinnā." The bhikkhunīs said, "Householder, it is fitting to endure one or two faults." "Venerable ladies, there is no fault whatsoever. She goes forth out of faith." Then a certain competent senior bhikkhunī, having instructed her in the meditation subject of the five constituents ending with the skin, had her hair removed and ordained her. Visākha said, "May you delight, venerable lady! The Dhamma is well-proclaimed." Having paid homage, he departed.

Tassā pabbajitadivasato paṭṭhāya lābhasakkāro uppajji. Teneva palibuddhā samaṇadhammaṃ kātuṃ okāsaṃ na labhati. Athācariya-upajjhāyatheriyo gahetvā janapadaṃ gantvā aṭṭhatiṃsāya ārammaṇesu cittarucitaṃ kammaṭṭhānaṃ kathāpetvā samaṇadhammaṃ kātuṃ āraddhā, abhinīhārasampannattā pana nāticiraṃ kilamittha.

From the day she went forth, gain and honor arose for her. Hindered by that very thing, she did not get the opportunity to practice the ascetic's duties. Then, taking the senior bhikkhunīs who were her teachers and preceptors, she went to the countryside. Having had a meditation subject that was agreeable to her mind taught from among the thirty-eight objects, she began to practice the ascetic's duties. However, due to being endowed with the fulfillment of past aspirations, she did not struggle for very long.

Ito paṭṭhāya hi satasahassakappamatthake padumuttaro nāma satthā loke udapādi. Tadā esā ekasmiṃ kule dāsī hutvā attano kese vikkiṇitvā sujātattherassa nāma aggasāvakassa dānaṃ datvā patthanamakāsi. Sā tāya patthanābhinīhārasampattiyā nāticiraṃ kilamittha, katipāheneva arahattaṃ patvā cintesi – ‘‘ahaṃ yenatthena sāsane pabbajitā, so matthakaṃ patto, kiṃ me janapadavāsena, mayhaṃ ñātakāpi puññāni karissanti, bhikkhunisaṅghopi paccayehi na kilamissati, rājagahaṃ gacchāmī’’ti bhikkhunisaṅghaṃ gahetvā rājagahameva agamāsi. Visākho, ‘‘dhammadinnā kira āgatā’’ti sutvā, ‘‘pabbajitvā nacirasseva janapadaṃ gatā, gantvāpi nacirasseva paccāgatā, kiṃ nu kho bhavissati, gantvā jānissāmī’’ti dutiyagamanena bhikkhuniupassayaṃ agamāsi. Tena vuttaṃ – ‘‘atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkamī’’ti.

Indeed, one hundred thousand eons ago from this eon, the Teacher named Padumuttara arose in the world. At that time, this one, having become a female slave in a certain family, sold her own hair, gave a gift to the chief disciple named Sujāta Thera, and made an aspiration. She, through the fulfillment of that aspiration and resolve, did not struggle for very long; she attained Arahantship in just a few days and reflected: "The purpose for which I went forth in the Dispensation has reached its culmination. What benefit is there for me in dwelling in the countryside? My relatives will also make merit, and the community of bhikkhunīs will not struggle for requisites. I shall go to Rājagaha." Having reflected thus, taking the community of bhikkhunīs, she went right to Rājagaha. Visākha, having heard, "It seems Dhammadinnā has come," reflected, "Having gone forth, not long after she went to the countryside. And having gone, not long after she has returned. What could have happened? I will go and find out." With this second going, he went to the bhikkhunīs' residence. Therefore it was said: "Then the lay follower Visākha approached the bhikkhunī Dhammadinnā."

Etadavocāti [Pg.258] etaṃ sakkāyotiādivacanaṃ avoca. Kasmā avocāti? Evaṃ kirassa ahosi – ‘‘abhiramasi nābhiramasi, ayye’’ti evaṃ pucchanaṃ nāma na paṇḍitakiccaṃ, pañcupādānakkhandhe upanetvā pañhaṃ pucchissāmi, pañhabyākaraṇena tassā abhiratiṃ vā anabhiratiṃ vā jānissāmīti, tasmā avoca. Taṃ sutvāva dhammadinnā ahaṃ, āvuso visākha, acirapabbajitā sakāyaṃ vā parakāyaṃ vā kuto jānissāmīti vā, aññattheriyo upasaṅkamitvā pucchāti vā avatvā upanikkhittaṃ sampaṭicchamānā viya, ekapāsakagaṇṭhiṃ mocentī viya gahanaṭṭhāne hatthimaggaṃ nīharamānā viya khaggamukhena samuggaṃ vivaramānā viya ca paṭisambhidāvisaye ṭhatvā pañhaṃ vissajjamānā, pañca kho ime, āvuso visākha, upādānakkhandhātiādimāha. Tattha pañcāti gaṇanaparicchedo. Upādānakkhandhāti upādānānaṃ paccayabhūtā khandhāti evamādinā nayenettha upādānakkhandhakathā vitthāretvā kathetabbā. Sā panesā visuddhimagge vitthāritā evāti tattha vittāritanayeneva veditabbā. Sakkāyasamudayādīsupi yaṃ vattabbaṃ, taṃ heṭṭhā tattha tattha vuttameva.

“He said this” means: he spoke this statement beginning with “identity.” Why did he say it? It seems this thought occurred to him: “To ask in this way, ‘Venerable lady, do you delight? Do you not delight?’ is not the task of a wise person. I will ask a question by referring to the five aggregates subject to clinging. By her explanation of the question, I will know her delight or non-delight.” Therefore, he spoke. Upon hearing that, Dhammadinnā, without saying, “Friend Visākha, I have gone forth not long ago; from where would I know my own body or another’s body?” or “Approach other senior bhikkhunīs and ask,” but as if accepting something placed nearby, as if loosening a single snare-knot, as if clearing an elephant’s path in a thicket, and as if opening a casket with the point of a sword, standing in the domain of the analytical knowledges, she answered the question, saying, “Friend Visākha, there are these five aggregates subject to clinging,” and so on. Therein, “five” is for the purpose of enumeration. As for “aggregates subject to clinging,” the discourse on the aggregates subject to clinging should be spoken here in detail by the method beginning, “the aggregates that are a condition for the clingings.” But this discourse has already been detailed in the Visuddhimagga. Therefore, it should be understood there according to the detailed method. Also, regarding the origin of identity and so on, what should be said has already been said below in the respective places.

Idaṃ pana catusaccabyākaraṇaṃ sutvā visākho theriyā abhiratabhāvaṃ aññāsi. Yo hi buddhasāsane ukkaṇṭhito hoti anabhirato, so evaṃ pucchitapucchitapañhaṃ saṇḍāsena ekekaṃ palitaṃ gaṇhanto viya, sinerupādato vālukaṃ uddharanto viya vissajjetuṃ na sakkoti. Yasmā pana imāni cattāri saccāni loke candimasūriyā viya buddhasāsane pākaṭāni, parisamajjhe gato hi bhagavāpi mahātherāpi saccāneva pakāsenti; bhikkhusaṅghopi pabbajitadivasato paṭṭhāya kulaputte cattāri nāma kiṃ, cattāri ariyasaccānīti pañhaṃ uggaṇhāpeti. Ayañca dhammadinnā upāyakosalle ṭhitā paṇḍitā byattā nayaṃ gahetvā sutenapi kathetuṃ samatthā, tasmā ‘‘na sakkā etissā ettāvatā saccānaṃ paṭividdhabhāvo ñātuṃ, saccavinibbhogapañhabyākaraṇena sakkā ñātu’’nti cintetvā heṭṭhā kathitāni dve saccāni paṭinivattetvā guḷhaṃ katvā gaṇṭhipañhaṃ pucchissāmīti pucchanto taññeva nu kho, ayyetiādimāha.

Now, having heard this explanation of the Four Truths, Visākha knew the senior bhikkhunī’s state of delight. Indeed, whoever is dissatisfied and not delighted in the Buddha’s Dispensation is not able to answer each and every question asked in this way, like one plucking out each single grey hair, or like one extracting sand from the foot of Sineru. Because these Four Truths are manifest in the Buddha’s Dispensation just as the moon and sun are manifest in the world. Indeed, when gone into the midst of an assembly, the Blessed One and the great senior monks declare only the Truths. Also, the community of bhikkhus, from the day of ordination, has the sons of good family learn the question: “What are the four by name? The Four Noble Truths.” And this Dhammadinnā is established in skill in means, is wise and competent, and having grasped the method, is capable of speaking even from what has merely been heard. Therefore, he reflected, “It is not possible to know her state of having penetrated the Truths by this much alone. It can be known by an explanation to a question that analyzes the Truths.” Having turned back the two truths spoken of previously, making it obscure, and thinking, “I will ask a knotty question,” he asked, saying, “Is it just this, venerable lady…” and so on.

Tassa vissajjane na kho, āvuso visākha, taññeva upādānanti upādānassa saṅkhārakkhandhekadesabhāvato na taṃyeva upādānaṃ te pañcupādānakkhandhā, nāpi aññatra pañcahi upādānakkhandhehi upādānaṃ. Yadi hi taññeva [Pg.259] siyā, rūpādisabhāvampi upādānaṃ siyā. Yadi aññatra siyā, parasamaye cittavippayutto anusayo viya paṇṇatti viya nibbānaṃ viya ca khandhavinimuttaṃ vā siyā, chaṭṭho vā khandho paññapetabbo bhaveyya, tasmā evaṃ byākāsi. Tassā byākaraṇaṃ sutvā ‘‘adhigatapatiṭṭhā aya’’nti visākho niṭṭhamagamāsi. Na hi sakkā akhīṇāsavena asambaddhena avitthāyantena padīpasahassaṃ jālentena viya evarūpo guḷho paṭicchanno tilakkhaṇāhato gambhīro pañho vissajjetuṃ. Niṭṭhaṃ gantvā pana, ‘‘ayaṃ dhammadinnā sāsane laddhapatiṭṭhā adhigatapaṭisambhidā vesārajjappattā bhavamatthake ṭhitā mahākhīṇāsavā, samatthā mayhaṃ pucchitapañhaṃ kathetuṃ, idāni pana naṃ ovattikasāraṃ pañhaṃ pucchissāmī’’ti cintetvā taṃ pucchanto, kathaṃ panāyyetiādimāha.

In her explanation of that, the statement ‘Friend Visākha, it is not that very clinging itself’ means that because clinging is a part of the aggregate of formations, that very clinging is not the five aggregates subject to clinging, nor is clinging apart from the five aggregates subject to clinging. For if it were the same, then the nature of form and so on would also be clinging. If it were apart, then according to other doctrines, it would be like a latent tendency disconnected from the mind, like a concept, or like Nibbāna; or it would be separate from the aggregates, or a sixth aggregate would have to be designated. Therefore, she explained it thus. Having heard her explanation, Visākha concluded, ‘This one has attained a firm footing.’ For it is not possible for one whose taints are not yet destroyed, who is without faltering and without reservation, to answer—like one lighting a thousand lamps—such a profound, hidden, and concealed question determined by the three characteristics. Having reached this conclusion, he thought, ‘This Dhammadinnā has gained a firm footing in the Dispensation, has attained the analytical knowledges, has reached confidence, stands at the summit of existence, is a great one whose taints are destroyed, and is capable of explaining the questions I ask. Now I will ask her a pivotal, essential question.’ Thinking thus, and wanting to ask that question, he said, ‘But how, venerable lady?’ and so forth.

461. Tassa vissajjane assutavātiādi mūlapariyāye vitthāritameva. Rūpaṃ attato samanupassatīti, ‘‘idhekacco rūpaṃ attato samanupassati. Yaṃ rūpaṃ so ahaṃ, yo ahaṃ taṃ rūpanti rūpañca attañca advayaṃ samanupassati. Seyyathāpi nāma telappadīpassa jhāyato yā acci so vaṇṇo, yo vaṇṇo sā accīti acciñca vaṇṇañca advayaṃ samanupassati. Evameva idhekacco rūpaṃ attato samanupassati…pe… advayaṃ samanupassatī’’ti (paṭi. ma. 1.131) evaṃ rūpaṃ attāti diṭṭhipassanāya passati. Rūpavantaṃ vā attānanti arūpaṃ attāti gahetvā chāyāvantaṃ rukkhaṃ viya taṃ attānaṃ rūpavantaṃ samanupassati. Attani vā rūpanti arūpameva attāti gahetvā pupphasmiṃ gandhaṃ viya attani rūpaṃ samanupassati. Rūpasmiṃ vā attānanti arūpameva attāti gahetvā karaṇḍāya maṇiṃ viya attānaṃ rūpasmiṃ samanupassati. Vedanaṃ attatotiādīsupi eseva nayo.

461. In her explanation: The passage beginning with ‘the uninstructed’ is explained in detail in the Mūlapariyāya. ‘He regards form as self’ means: ‘Here, someone regards form as self. “That form is what I am; what I am is that form,” thus he perceives form and self as non-dual. Just as when an oil lamp is burning, the flame is the color, and the color is the flame—he perceives the flame and the color as non-dual. So too, someone here regards form as self… he perceives them as non-dual.’ In this way, with the perception that is wrong view, he sees form as self. ‘Or self as possessing form’ means: taking the formless as self, he perceives that self as possessing form, like a tree possessing shade. ‘Or form in self’ means: taking the formless as self, he perceives form in that self, like fragrance in a flower. ‘Or self in form’ means: taking the formless as self, he perceives that self in form, like a gem in a casket. The same method applies to ‘he regards feeling as self,’ and so on.

Tattha, rūpaṃ attato samanupassatīti suddharūpameva attāti kathitaṃ. Rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ attato… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassatīti imesu sattasu ṭhānesu [Pg.260] arūpaṃ attāti kathitaṃ. Vedanāvantaṃ vā attānaṃ, attani vā vedanaṃ, vedanāya vā attānanti evaṃ catūsu khandhesu tiṇṇaṃ tiṇṇaṃ vasena dvādasasu ṭhānesu rūpārūpamissako attā kathito. Tattha rūpaṃ attato samanupassati… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassatīti imesu pañcasu ṭhānesu ucchedadiṭṭhi kathitā, avasesesu sassatadiṭṭhīti. Evamettha pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo honti. Na rūpaṃ attatoti ettha rūpaṃ attāti na samanupassati. Aniccaṃ dukkhaṃ anattāti pana samanupassati. Na rūpavantaṃ attānaṃ…pe… na viññāṇasmiṃ attānanti ime pañcakkhandhe kenaci pariyāyena attato na samanupassati, sabbākārena pana aniccā dukkhā anattāti samanupassati.

Herein, by 'one regards form as self' it is said that pure form itself is self. In the cases of 'self as possessing form,' 'form in self,' 'self in form,' and 'one regards feeling... perception... formations... consciousness as self'—in these seven instances, what is formless is described as self. In the cases of 'self as possessing feeling,' 'feeling in self,' or 'self in feeling'—thus, for each of the four formless aggregates, in these three ways, making twelve instances, the self is described as a mixture of form and the formless. Among these, in the five instances of 'one regards form as self... feeling... perception... formations... consciousness as self,' the annihilationist view is described; in the remaining fifteen instances, the eternalist view is described. Thus, herein there are fifteen views of existence and five views of non-existence. Regarding 'one does not regard form as self': here, one does not regard form as self. Rather, one regards it as impermanent, suffering, and not-self. Regarding 'one does not regard self as possessing form... nor self as in consciousness'—one does not regard these five aggregates in any way as self, but in every way regards them as impermanent, suffering, and not-self.

Ettāvatā theriyā, ‘‘evaṃ kho, āvuso visākha, sakkāyadiṭṭhi hotī’’ti evaṃ purimapañhaṃ vissajjentiyā ettakena gamanaṃ hoti, āgamanaṃ hoti, gamanāgamanaṃ hoti, vaṭṭaṃ vattatīti vaṭṭaṃ matthakaṃ pāpetvā dassitaṃ. Evaṃ kho, āvuso visākha, sakkāyadiṭṭhi na hotīti pacchimaṃ pañhaṃ vissajjentiyā ettakena gamanaṃ na hoti, āgamanaṃ na hoti, gamanāgamanaṃ na hoti, vaṭṭaṃ nāma na vattatīti vivaṭṭaṃ matthakaṃ pāpetvā dassitaṃ.

To this extent, the elder nun, by answering the first question, 'Thus, friend Visākha, does identity view come to be,' has, with this much, shown the cycle brought to its culmination: there is going, there is coming, there is going and coming, the round turns. And by answering the latter question, 'Thus, friend Visākha, does identity view not come to be,' she has, with this much, shown the cessation of the cycle brought to its culmination: there is no going, there is no coming, there is no going and coming, that which is called the round does not turn.

462. Katamo panāyye, ariyo aṭṭhaṅgiko maggoti ayaṃ pañho theriyā paṭipucchitvā vissajjetabbo bhaveyya – ‘‘upāsaka, tayā heṭṭhā maggo pucchito, idha kasmā maggameva pucchasī’’ti. Sā pana attano byattatāya paṇḍiccena tassa adhippāyaṃ sallakkhesi – ‘‘iminā upāsakena heṭṭhā paṭipattivasena maggo pucchito bhavissati, idha pana taṃ saṅkhatāsaṅkhatalokiyalokuttarasaṅgahitāsaṅgahitavasena pucchitukāmo bhavissatī’’ti. Tasmā appaṭipucchitvāva yaṃ yaṃ pucchi, taṃ taṃ vissajjesi. Tattha saṅkhatoti cetito kappito pakappito āyūhito kato nibbattito samāpajjantena samāpajjitabbo. Tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahitoti ettha yasmā maggo sappadeso, tayo khandhā nippadesā, tasmā ayaṃ sappadesattā nagaraṃ viya rajjena nippadesehi tīhi khandhehi saṅgahito. Tattha sammāvācādayo tayo sīlameva, tasmā te sajātito sīlakkhandhena saṅgahitāti. Kiñcāpi hi pāḷiyaṃ sīlakkhandheti bhummena viya niddeso kato, attho pana karaṇavasena veditabbo. Sammāvāyāmādīsu pana [Pg.261] tīsu samādhi attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ na sakkoti. Vīriye pana paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhūpakāro hutvā sakkoti.

462. “But, venerable lady, what is the Noble Eightfold Path?” The elder nun should have answered this question after counter-questioning: “Lay follower, you have already asked about the path before. Why do you ask about the very same path here?” However, due to her own astuteness and wisdom, she discerned his intention: “This lay follower must have previously asked about the path in terms of practice, but here he must wish to ask about it in terms of the conditioned and unconditioned, the mundane and supramundane, and what is included and not included.” Therefore, without counter-questioning, she answered each question as it was asked. Herein, “conditioned” means intended, contrived, planned, striven for, made, produced, and to be attained by one who is attaining it. “And, friend Visākha, the Noble Eightfold Path is included within three aggregates.” Herein, because the path has parts, and the three aggregates are without parts, this path, because it has parts, is included by the three aggregates which are without parts, just as a city is by a kingdom. Herein, the three factors beginning with right speech are virtue itself; therefore, they are included by the aggregate of virtue as being of the same nature. And although in the Pāḷi the term `sīlakkhandhe` is designated as if in the locative case, its meaning should be understood in an instrumental sense. However, among the three factors beginning with right effort, concentration, by its own nature, cannot settle upon its object with one-pointedness. But when energy accomplishes its task of exertion and mindfulness accomplishes its task of non-forgetfulness, having received their support, it is able to do so.

Tatrāyaṃ upamā – yathā hi ‘‘nakkhattaṃ kīḷissāmā’’ti uyyānaṃ paviṭṭhesu tīsu sahāyesu eko supupphitaṃ campakarukkhaṃ disvā hatthaṃ ukkhipitvāpi gahetuṃ na sakkuṇeyya. Athassa dutiyo onamitvā piṭṭhiṃ dadeyya, so tassa piṭṭhiyaṃ ṭhatvāpi kampamāno gahetuṃ na sakkuṇeyya. Athassa itaro aṃsakūṭaṃ upanāmeyya, so ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha yathāruci pupphāni ocinitvā piḷandhitvā nakkhattaṃ kīḷeyya. Evaṃsampadamidaṃ daṭṭhabbaṃ. Ekato uyyānaṃ paviṭṭhā tayo sahāyakā viya hi ekato jātā sammāvāyāmādayo tayo dhammā. Supupphitacampako viya ārammaṇaṃ. Hatthaṃ ukkhipitvāpi gahetuṃ asakkonto viya attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ asakkonto samādhi. Piṭṭhiṃ datvā onatasahāyo viya vāyāmo. Aṃsakūṭaṃ datvā ṭhitasahāyo viya sati. Yathā tesu ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha itaro yathāruci pupphaṃ gahetuṃ sakkoti, evamevaṃ vīriye paggahakiccaṃ sādhente, satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro samādhi sakkoti ārammaṇe ekaggabhāvena appetuṃ. Tasmā samādhiyevettha sajātito samādhikkhandhena saṅgahito. Vāyāmasatiyo pana kiriyato saṅgahitā honti.

Herein, this is the simile: Just as three friends might enter a park thinking, 'We will celebrate a festival,' and one of them, seeing a fully blossomed champak tree, could not grasp the flowers even by raising his hand. Then a second friend might bend down and offer his back. Standing on his back, the first, swaying, still could not grasp them. Then the other friend might offer his shoulder. So, standing on one's back and leaning on the other's shoulder, he could pluck the flowers as he wished, adorn himself, and celebrate the festival. This is how this simile is to be understood in its accomplishment. For just as the three friends entered the park together, so too the three mental states beginning with right effort are born together. The fully blossomed champak tree is like the object of meditation. The one who could not grasp the flowers even by raising his hand is like concentration, which by its own nature is unable to settle upon the object with one-pointedness. The friend who bent down offering his back is like effort. The friend who stood offering his shoulder is like mindfulness. And just as he, standing on one's back and leaning on the other's shoulder, is able to grasp the flowers as he wishes, so too, when effort accomplishes its task of exertion and mindfulness its task of non-forgetfulness, concentration, having received their support, is able to settle upon the object with one-pointedness. Therefore, herein, only concentration is included by its own nature in the aggregate of concentration, whereas effort and mindfulness are included by their function.

Sammādiṭṭhisammāsaṅkappesupi paññā attano dhammatāya aniccaṃ dukkhaṃ anattāti ārammaṇaṃ nicchetuṃ na sakkoti, vitakke pana ākoṭetvā ākoṭetvā dente sakkoti. Kathaṃ? Yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā sabbabhāgesu oloketukāmo samānopi na cakkhudaleneva parivattetuṃ sakkoti, aṅgulipabbehi pana parivattetvā ito cito ca oloketuṃ sakkoti. Evameva na paññā attano dhammatāya aniccādivasena ārammaṇaṃ nicchetuṃ sakkoti, abhiniropanalakkhaṇena pana āhananapariyāhananarasena vitakkena ākoṭentena viya parivattentena viya ca ādāyā dinnameva vinicchetuṃ sakkoti. Tasmā [Pg.262] idhāpi sammādiṭṭhiyeva sajātito paññākkhandhena saṅgahitā. Sammāsaṅkappo pana kiriyato saṅgahito hoti. Iti imehi tīhi khandhehi maggo saṅgahaṃ gacchati. Tena vuttaṃ – ‘‘tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito’’ti.

Even in right view and right intention, wisdom, by its own nature, cannot determine its object as impermanent, suffering, and non-self. However, it can when thought repeatedly strikes and presents it. How? Just as a goldsmith, holding a coin in his hand and wishing to examine all its parts, cannot turn it with the eye alone, but can turn it with the joints of his fingers and examine it here and there. Similarly, wisdom, by its own nature, cannot determine its object as impermanent, etc., but by thought—which has the characteristic of directing and the function of repeatedly striking, as if striking and turning—it can discern what is presented to it. Therefore, here too, right view, by its own nature, is included in the wisdom aggregate, while right intention is included by function. Thus, the path is included by these three aggregates. Hence it is said: 'Friend Visākha, the Noble Eightfold Path is included within three aggregates.'

Idāni ekacittakkhaṇikaṃ maggasamādhiṃ sanimittaṃ saparikkhāraṃ pucchanto, katamo panāyyetiādimāha. Tassa vissajjane cattāro satipaṭṭhānā maggakkhaṇe catukiccasādhanavasena uppannā sati, sā samādhissa paccayatthena nimittaṃ. Cattāro sammappadhānā catukiccasādhanavaseneva uppannaṃ vīriyaṃ, taṃ parivāraṭṭhena parikkhāro hoti. Tesaṃyeva dhammānanti tesaṃ maggasampayuttadhammānaṃ. Āsevanātiādīsu ekacittakkhaṇikāyeva āsevanādayo vuttāti.

Now, wishing to ask about the path-concentration of a single mind-moment, with its sign and its requisites, he said, 'But what, venerable lady?' and so on. In the answer to that: The four foundations of mindfulness are the mindfulness that has arisen at the path-moment by way of accomplishing the four functions; it is the 'sign' in the sense of being a condition for concentration. The four right strivings are the energy that has arisen by way of accomplishing the four functions; it is the 'requisite' in the sense of being an attendant. 'Of those very phenomena' means of those phenomena associated with the path. In 'cultivation,' etc., it should be understood that cultivation and so on are spoken of as occurring within a single mind-moment.

Vitaṇḍavādī pana, ‘‘ekacittakkhaṇiko nāma maggo natthi, ‘evaṃ bhāveyya satta vassānī’ti hi vacanato sattapi vassāni maggabhāvanā hoti, kilesā pana lahu chijjantā sattahi ñāṇehi chijjantī’’ti vadati. So ‘‘suttaṃ āharā’’ti vattabbo. Addhā aññaṃ apassanto, ‘‘yā tesaṃyeva dhammānaṃ āsevanā bhāvanā bahulīkamma’’nti idameva suttaṃ āharitvā, ‘‘aññena cittena āsevati, aññena bhāveti, aññena bahulīkarotī’’ti vakkhati. Tato vattabbo – ‘‘kiṃ panidaṃ, suttaṃ neyyatthaṃ nītattha’’nti. Tato vakkhati – ‘‘nītatthaṃ yathā suttaṃ tatheva attho’’ti. Tassa idaṃ uttaraṃ – evaṃ sante ekaṃ cittaṃ āsevamānaṃ uppannaṃ, aparampi āsevamānaṃ, aparampi āsevamānanti evaṃ divasampi āsevanāva bhavissati, kuto bhāvanā, kuto bahulīkammaṃ? Ekaṃ vā bhāvayamānaṃ uppannaṃ aparampi bhāvayamānaṃ aparampi bhāvayamānanti evaṃ divasampi bhāvanāva bhavissati, kuto āsevanā kuto bahulīkammaṃ? Ekaṃ vā bahulīkarontaṃ uppannaṃ, aparampi bahulīkarontaṃ, aparampi bahulīkarontanti evaṃ divasampi bahulīkammameva bhavissati kuto āsevanā, kuto bhāvanāti.

The sophist, however, says: 'There is no such thing as a path consisting of a single mind-moment. For it is said, “Thus one should develop for seven years,” so the development of the path occurs for seven years. Defilements, being cut off quickly, are cut off by seven knowledges.' He should be told, 'Bring forth a sutta.' Indeed, not seeing another, he will bring forth only this sutta: 'The cultivation, development, and making much of those very same things,' and will say, 'One cultivates with one mind, develops with another, and makes much with another.' Then he should be told: 'But what of this sutta? Is it of interpretable meaning or of definitive meaning?' Then he will say: 'It is of definitive meaning.' The rejoinder for him is this: If that is so, one mind arises cultivating, another also cultivating, and another also cultivating—thus, for a whole day there would only be cultivation. Where then is development? Where is making much? Or, one mind arises developing, another also developing, and another also developing—thus, for a whole day there would only be development. Where then is cultivation? Where is making much? Or, one mind arises making much, another also making much, and another also making much—thus, for a whole day there would only be making much. Where then is cultivation? Where is development?

Atha vā evaṃ vadeyya – ‘‘ekena cittena āsevati, dvīhi bhāveti, tīhi bahulīkaroti. Dvīhi vā āsevati, tīhi bhāveti, ekena bahulīkaroti[Pg.263]. Tīhi vā āsevati, ekena bhāveti, dvīhi bahulīkarotī’’ti. So vattabbo – ‘‘mā suttaṃ me laddhanti yaṃ vā taṃ vā avaca. Pañhaṃ vissajjentena nāma ācariyassa santike vasitvā buddhavacanaṃ uggaṇhitvā attharasaṃ viditvā vattabbaṃ hoti. Ekacittakkhaṇikāva ayaṃ āsevanā, ekacittakkhaṇikā bhāvanā, ekacittakkhaṇikaṃ bahulīkammaṃ. Khayagāmilokuttaramaggo bahulacittakkhaṇiko nāma natthi, ‘ekacittakkhaṇikoyevā’ti saññāpetabbo. Sace sañjānāti, sañjānātu, no ce sañjānāti, gaccha pātova vihāraṃ pavisitvā yāguṃ pivāhī’’ti uyyojetabbo.

Or he might say thus: 'One cultivates with one mind, develops with two, and makes much with three. Or one cultivates with two, develops with three, and makes much with one. Or one cultivates with three, develops with one, and makes much with two.' He should be told: 'Do not say just anything, thinking, “I have found a sutta.” One who answers a question should speak only after having lived in the presence of a teacher, learned the word of the Buddha, and known its meaning. This cultivation is of a single mind-moment, this development is of a single mind-moment, this making much is of a single mind-moment. The supramundane path leading to destruction is not of many mind-moments; he should be made to understand that “it is of a single mind-moment only.” If he understands, let him understand. If he does not understand, he should be sent away with the words: “Go! Enter the monastery early in the morning and drink your rice gruel.”'

463. Kati panāyye saṅkhārāti idha kiṃ pucchati? Ye saṅkhāre nirodhetvā nirodhaṃ samāpajjati, te pucchissāmīti pucchati. Tenevassa adhippāyaṃ ñatvā therī, puññābhisaṅkhārādīsu anekesu saṅkhāresu vijjamānesupi, kāyasaṅkhārādayova ācikkhantī, tayome, āvusotiādimāha. Tattha kāyapaṭibaddhattā kāyena saṅkharīyati karīyati nibbattīyatīti kāyasaṅkhāro. Vācaṃ saṅkharoti karoti nibbattetīti vacīsaṅkhāro. Cittapaṭibaddhattā cittena saṅkharīyati karīyati nibbattīyatīti cittasaṅkhāro. Katamo panāyyeti idha kiṃ pucchati? Ime saṅkhārā aññamaññamissā āluḷitā avibhūtā duddīpanā. Tathā hi, kāyadvāre ādānagahaṇamuñcanacopanāni pāpetvā uppannā aṭṭha kāmāvacarakusalacetanā dvādasa akusalacetanāti evaṃ kusalākusalā vīsati cetanāpi assāsapassāsāpi kāyasaṅkhārātveva vuccanti. Vacīdvāre hanusaṃcopanaṃ vacībhedaṃ pāpetvā uppannā vuttappakārāva vīsati cetanāpi vitakkavicārāpi vacīsaṅkhārotveva vuccanti. Kāyavacīdvāresu copanaṃ apattā raho nisinnassa cintayato uppannā kusalākusalā ekūnatiṃsa cetanāpi saññā ca vedanā cāti ime dve dhammāpi cittasaṅkhārotveva vuccanti. Evaṃ ime saṅkhārā aññamaññamissā āluḷitā avibhūtā duddīpanā. Te pākaṭe vibhūte katvā kathāpessāmīti pucchati.

463. ‘But how many formations are there, venerable lady?’ Here, what is he asking? He asks with the thought, ‘I will ask about those formations which, having caused to cease, one enters the attainment of cessation.’ Therefore, knowing his intention, the elder nun, although there are many formations such as meritorious formations and so on, speaks only of the bodily formations and the others, saying, ‘There are these three, friend,’ and so on. Therein, because of its connection to the body, it is formed, made, and produced by the body; thus it is called the ‘bodily formation.’ It forms, makes, and produces speech; thus it is called the ‘verbal formation.’ Because of its connection to the mind, it is formed, made, and produced by the mind; thus it is called the ‘mental formation.’ ‘But which one, venerable lady?’ Here, what is he asking? These formations are mixed with one another, confused, indistinct, and difficult to show. Indeed, at the body door, the eight wholesome sense-sphere volitions and the twelve unwholesome volitions that have arisen having reached the state of taking, grasping, releasing, and moving—these twenty wholesome and unwholesome volitions, as well as the in-breaths and out-breaths, are called ‘bodily formations.’ At the speech door, the twenty volitions of the kind already mentioned that have arisen having reached the state of moving the jaw and breaking into speech, as well as initial and sustained thought, are called ‘verbal formations.’ For one sitting in seclusion and thinking, without having reached a state of movement at the body and speech doors, the twenty-nine wholesome and unwholesome volitions that have arisen, as well as perception and feeling—these two phenomena are also called ‘mental formations.’ Thus, these formations are mixed with one another, confused, indistinct, and difficult to show. He asks with the intention: ‘I will have them explained after making them manifest and distinct.’

Kasmā panāyyeti idha kāyasaṅkhārādināmassa padatthaṃ pucchati. Tassa vissajjane kāyappaṭibaddhāti kāyanissitā, kāye sati honti, asati [Pg.264] na honti. Cittappaṭibaddhāti cittanissitā, citte sati honti, asati na honti.

‘But why, venerable lady?’ Here, he asks for the meaning of the terms, the names ‘bodily formation’ and so on. In the answer to that: ‘Bound to the body’ means dependent on the body; when the body is present, they are, and when it is not present, they are not. ‘Bound to the mind’ means dependent on the mind; when the mind is present, they are, and when it is not present, they are not.

464. Idāni kiṃ nu kho esā saññāvedayitanirodhaṃ valañjeti, na valañjeti. Ciṇṇavasī vā tattha no ciṇṇavasīti jānanatthaṃ pucchanto, kathaṃ panāyye, saññāvedayitanirodhasamāpatti hotītiādimāha. Tassa vissajjane samāpajjissanti vā samāpajjāmīti vā padadvayena nevasaññānāsaññāyatanasamāpattikālo kathito. Samāpannoti padena antonirodho. Tathā purimehi dvīhi padehi sacittakakālo kathito, pacchimena acittakakālo. Pubbeva tathā cittaṃ bhāvitaṃ hotīti nirodhasamāpattito pubbe addhānaparicchedakāleyeva, ettakaṃ kālaṃ acittako bhavissāmīti addhānaparicchedacittaṃ bhāvitaṃ hoti. Yaṃ taṃ tathattāya upanetīti yaṃ evaṃ bhāvitaṃ cittaṃ, taṃ puggalaṃ tathattāya acittakabhāvāya upaneti.

464. Now, does she make use of the cessation of perception and feeling, or does she not? Wishing to ask in order to know whether she has mastery from practice in it or not, he said, ‘But how, venerable lady, does the attainment of the cessation of perception and feeling come to be?’ and so on. In the answer to that, with the pair of phrases ‘I will attain’ or ‘I am attaining,’ the time of the attainment of the base of neither-perception-nor-non-perception is described. With the phrase ‘has attained,’ the state within cessation is described. Similarly, with the former two phrases the time with consciousness is described; with the latter, the time without consciousness. As to ‘The mind has been previously so developed’: before the attainment of cessation, at the very time of determining the duration, the mind that determines the duration has been developed thus: ‘For such a period of time, I will be without mind.’ As to ‘That which leads one to that state’: whichever mind has been so developed, that mind leads the person to that state, to the state of being without mind.

Paṭhamaṃ nirujjhati vacīsaṅkhāroti sesasaṅkhārehi paṭhamaṃ dutiyajjhāneyeva nirujjhati. Tato kāyasaṅkhāroti tato paraṃ kāyasaṅkhāro catutthajjhāne nirujjhati. Tato cittasaṅkhāroti tato paraṃ cittasaṅkhāro antonirodhe nirujjhati. Vuṭṭhahissanti vā vuṭṭhahāmīti vā padadvayena antonirodhakālo kathito. Vuṭṭhitoti padena phalasamāpattikālo. Tathā purimehi dvīhi padehi acittakakālo kathito, pacchimena sacittakakālo. Pubbeva tathā cittaṃ bhāvitaṃ hotīti nirodhasamāpattito pubbe addhānaparicchedakāleyeva ettakaṃ kālaṃ acittako hutvā tato paraṃ sacittako bhavissāmīti addhānaparicchedacittaṃ bhāvitaṃ hoti. Yaṃ taṃ tathattāya upanetīti yaṃ evaṃ bhāvitaṃ cittaṃ, taṃ puggalaṃ tathattāya sacittakabhāvāya upaneti. Iti heṭṭhā nirodhasamāpajjanakālo gahito, idha nirodhato vuṭṭhānakālo.

As to ‘First, the verbal fabrication ceases’: before the other fabrications, it ceases first, specifically in the second jhāna. As to ‘Then, the bodily fabrication’: after that, the bodily fabrication ceases in the fourth jhāna. As to ‘Then, the mental fabrication’: after that, the mental fabrication ceases within the attainment of cessation. By the two phrases, ‘they will emerge’ or ‘I will emerge,’ the time within the attainment of cessation is spoken of. By the word ‘emerged,’ the time of the attainment of fruition is spoken of. Similarly, by the two preceding phrases, the time of being without consciousness is spoken of; by the last, the time of being with consciousness is spoken of. As to ‘Previously, the mind has been developed thus’: even before the attainment of cessation, at the very time of determining the duration, the mind that determines the duration has been developed thus: ‘Having been without consciousness for such a period of time, after that I will become one with consciousness.’ As to ‘That which leads to such a state’: that mind, thus developed, leads the person to that state, to the state of being with consciousness. Thus, previously, the time of entering the attainment of cessation was taken up; here, the time of emerging from cessation is taken up.

Idāni nirodhakathaṃ kathetuṃ vāroti nirodhakathā kathetabbā siyā, sā panesā, ‘‘dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatāpaññā nirodhasamāpattiyā ñāṇa’’nti mātikaṃ ṭhapetvā sabbākārena visuddhimagge kathitā. Tasmā tattha kathitanayeneva gahetabbā[Pg.265]. Ko panāyaṃ nirodho nāma? Catunnaṃ khandhānaṃ paṭisaṅkhā appavatti. Atha kimatthametaṃ samāpajjantīti. Saṅkhārānaṃ pavatte ukkaṇṭhitā sattāhaṃ acittakā hutvā sukhaṃ viharissāma, diṭṭhadhammanibbānaṃ nāmetaṃ, yadidaṃ nirodhoti etadatthaṃ samāpajjanti.

Now it is the turn to give the discourse on cessation, so the discourse on cessation should be given. But that discourse has been explained in all aspects in the Visuddhimagga, having established the topic heading thus: ‘Knowledge in the attainment of cessation is the wisdom that has mastery, owing to being endowed with two powers, the calming of the three fabrications, the sixteen practices of knowledge, and the nine practices of concentration.’ Therefore, it should be understood there according to the method explained. What, then, is this so-called cessation? It is the non-occurrence of the four aggregates through reflection. Then for what purpose do they attain this? Being weary of the occurrence of fabrications, they attain it for this purpose: ‘We will dwell happily for seven days without consciousness. This, that is, this cessation, is called Nibbāna in this very life.’

Paṭhamaṃ uppajjati cittasaṅkhāroti nirodhā vuṭṭhahantassa hi phalasamāpatticittaṃ paṭhamaṃ uppajjati. Taṃsampayuttaṃ saññañca vedanañca sandhāya, ‘‘paṭhamaṃ uppajjati cittasaṅkhāro’’ti āha. Tato kāyasaṅkhāroti tato paraṃ bhavaṅgasamaye kāyasaṅkhāro uppajjati. Kiṃ pana phalasamāpatti assāsapassāse na samuṭṭhāpetīti? Samuṭṭhāpeti. Imassa pana catutthajjhānikā phalasamāpatti, sā na samuṭṭhāpeti. Kiṃ vā etena phalasamāpatti paṭhamajjhānikā vā hotu, dutiyatatiyacatutthajjhānikā vā, santāya samāpattiyā vuṭṭhitassa bhikkhuno assāsapassāsā abbohārikā honti. Tesaṃ abbohārikabhāvo sañjīvattheravatthunā veditabbo. Sañjīvattherassa hi samāpattito vuṭṭhāya kiṃsukapupphasadise vītaccitaṅgāre maddamānassa gacchato cīvare aṃsumattampi na jhāyi, usumākāramattampi nāhosi, samāpattiphalaṃ nāmetanti vadanti. Evamevaṃ santāya samāpattiyā vuṭṭhitassa bhikkhuno assāsapassāsā abbohārikā hontīti bhavaṅgasamayenevetaṃ kathitanti veditabbaṃ.

First, the mental fabrication arises: for the fruition-attainment consciousness arises first for one emerging from cessation. Referring to the perception and feeling associated with it, it was said, 'First, the mental fabrication arises.' Then, the bodily fabrication: after that, the bodily fabrication arises during the life-continuum moment. What, does the fruition-attainment not produce in-breathing and out-breathing? It does produce them. But for this one, the fruition-attainment is of the fourth jhāna, and that does not produce them. Or what does this matter? Whether the fruition-attainment is of the first jhāna, or of the second, third, or fourth jhāna, for a monk who has arisen from a peaceful attainment, the in-breathing and out-breathing are imperceptible. Their imperceptibility should be understood through the story of the Elder Sañjīva. For when the Elder Sañjīva, having arisen from the attainment, was walking while treading on embers without flames that were like kiṃsuka flowers, not even a thread of his robe was burned, nor was there even a sign of heat. They say, 'This is the fruit of the attainment.' In just this way, for a monk who has arisen from a peaceful attainment, the in-breathing and out-breathing are imperceptible. Therefore, it should be understood that this was spoken of with reference to the life-continuum moment.

Tato vacīsaṅkhāroti tato paraṃ kiriyamayapavattavaḷañjanakāle vacīsaṅkhāro uppajjati. Kiṃ bhavaṅgaṃ vitakkavicāre na samuṭṭhāpetīti? Samuṭṭhāpeti. Taṃsamuṭṭhānā pana vitakkavicārā vācaṃ abhisaṅkhātuṃ na sakkontīti kiriyamayapavattavaḷañjanakālenevataṃ kathitaṃ. Suññato phassotiādayo saguṇenāpi ārammaṇenāpi kathetabbā. Saguṇena tāva suññatā nāma phalasamāpatti, tāya sahajātaṃ phassaṃ sandhāya suññato phassoti vuttaṃ. Animittāpaṇihitesupieseva nayo. Ārammaṇena pana nibbānaṃ rāgādīhi suññattā suññaṃ nāma, rāganimittādīnaṃ abhāvā animittaṃ, rāgadosamohappaṇidhīnaṃ abhāvā appaṇihitaṃ. Suññataṃ nibbānaṃ ārammaṇaṃ katvā uppannaphalasamāpattiyaṃ phasso suññato nāma. Animittāpaṇihitesupi eseva nayo.

Then, the verbal fabrication: thereafter, at the time of activity involving functional consciousness, the verbal fabrication arises. Does the life-continuum not produce initial and sustained thought? It does produce them. However, since the initial and sustained thoughts arising from it are unable to form speech, this is said to occur only at the time of activity involving functional consciousness. 'Contact from emptiness,' and so on, should be explained both by its own quality and by its object. First, by its own quality: the attainment of fruition is called 'emptiness.' Referring to the contact co-arisen with it, it is called 'contact from emptiness.' The same method applies to the signless and the undirected. By way of the object, however: Nibbāna is called 'empty' because it is empty of lust and so on; it is called 'signless' because of the absence of the sign of lust and so on; and it is called 'undirected' because of the absence of the hankering that is lust, aversion, and delusion. The contact in the fruition attainment which has arisen having taken as its object the Nibbāna that is 'emptiness', is called 'contact from emptiness'. The same method applies to the signless and the undirected.

Aparā [Pg.266] āgamaniyakathā nāma hoti, suññatā, animittā, appaṇihitāti hi vipassanāpi vuccati. Tattha yo bhikkhu saṅkhāre aniccato pariggahetvā aniccato disvā aniccato vuṭṭhāti, tassa vuṭṭhānagāminivipassanā animittā nāma hoti. Yo dukkhato pariggahetvā dukkhato disvā dukkhato vuṭṭhāti, tassa appaṇihitā nāma. Yo anattato pariggahetvā anattato disvā anattato vuṭṭhāti, tassa suññatā nāma. Tattha animittavipassanāya maggo animitto nāma, animittamaggassa phalaṃ animittaṃ nāma. Animittaphalasamāpattisahajāte phasse phusante animitto phasso phusatīti vuccati. Appaṇihitasuññatesupi eseva nayo. Āgamaniyena kathite pana suññato vā phasso animitto vā phasso appaṇihito vā phassoti vikappo āpajjeyya, tasmā saguṇena ceva ārammaṇena ca kathetabbaṃ. Evañhi tayo phassā phusantīti sameti.

There is another discourse called the scriptural discourse. For insight is also called emptiness, signlessness, and undirectedness. Herein, whichever monk, having comprehended formations as impermanent, having seen them as impermanent, emerges from them as impermanent, his insight leading to emergence is called 'signless'. Whichever monk, having comprehended them as suffering, having seen them as suffering, emerges from them as suffering, his is called 'undirected'. Whichever monk, having comprehended them as non-self, having seen them as non-self, emerges from them as non-self, his is called 'emptiness'. Therein, the path that comes by way of signless insight is called 'signless'; the fruit of the signless path is called 'signless'. When one experiences the contact co-arisen with the attainment of the signless fruit, it is said that one 'experiences signless contact'. The same method applies to the undirected and emptiness. But if it were explained by the scriptural method, the alternative 'contact from emptiness' or 'contact from the signless' or 'contact from the undirected' would arise. Therefore, it should be explained by its own quality and by its object. For in this way, it accords with the statement, 'one experiences the three contacts'.

Vivekaninnantiādīsu nibbānaṃ viveko nāma, tasmiṃ viveke ninnaṃ onatanti vivekaninnaṃ. Aññato āgantvā yena viveko, tena vaṅkaṃ viya hutvā ṭhitanti vivekapoṇaṃ. Yena viveko, tena patamānaṃ viya ṭhitanti vivekapabbhāraṃ.

In 'inclined towards seclusion' and so forth: Nibbāna is called seclusion. Being inclined and bent towards that seclusion is called 'inclined towards seclusion'. Having come from elsewhere and standing as if bent towards where there is seclusion is called 'bent towards seclusion'. Standing as if falling towards where there is seclusion is called 'sloping towards seclusion'.

465. Idāni yā vedanā nirodhetvā nirodhasamāpattiṃ samāpajjati, tā pucchissāmīti pucchanto kati panāyye, vedanāti āha. Kāyikaṃ vātiādīsu pañcadvārikaṃ sukhaṃ kāyikaṃ nāma, manodvārikaṃ cetasikaṃ nāmāti veditabbaṃ. Tattha sukhanti sabhāvaniddeso. Sātanti tasseva madhurabhāvadīpakaṃ vevacanaṃ. Vedayitanti vedayitabhāvadīpakaṃ, sabbavedanānaṃ sādhāraṇavacanaṃ. Sesapadesupi eseva nayo. Ṭhitisukhā vipariṇāmadukkhātiādīsu sukhāya vedanāya atthibhāvo sukhaṃ, natthibhāvo dukkhaṃ. Dukkhāya vedanāya atthibhāvo dukkhaṃ, natthibhāvo sukhaṃ. Adukkhamasukhāya vedanāya jānanabhāvo sukhaṃ, ajānanabhāvo dukkhanti attho.

465. Now, intending to ask about those feelings that one causes to cease in order to enter the attainment of cessation, he asked, 'How many feelings are there, venerable sir?' In the passages beginning with 'bodily,' it should be understood that pleasant feeling arising through the five doors is called 'bodily,' and that arising through the mind-door is called 'mental.' Therein, 'pleasant' is an indication of its intrinsic nature. 'Agreeable' is a synonym indicating its sweet quality. 'Felt' indicates the characteristic of being experienced and is a term common to all feelings. This same method applies to the remaining terms. In passages such as 'stability is pleasant, change is painful,' for a pleasant feeling, its presence is pleasure, its absence is pain. For a painful feeling, its presence is pain, its absence is pleasure. For a neither-painful-nor-pleasant feeling, knowing it is pleasure, not knowing it is pain. This is the meaning.

Kiṃ anusayo anusetīti katamo anusayo anuseti. Appahīnaṭṭhena sayito viya hotīti anusayapucchaṃ pucchati. Na kho, āvuso [Pg.267] visākha, sabbāya sukhāya vedanāya rāgānusayo anusetīti na sabbāya sukhāya vedanāya rāgānusayo anuseti. Na sabbāya sukhāya vedanāya so appahīno, na sabbaṃ sukhaṃ vedanaṃ ārabbha uppajjatīti attho. Esa nayo sabbattha. Kiṃ pahātabbanti ayaṃ pahānapucchā nāma.

‘What underlying tendency lies dormant?’ means ‘Which underlying tendency lies dormant?’ The question about the underlying tendency is asked because, being unabandoned, it is as if it lies dormant. ‘No, friend Visākha, the underlying tendency to lust does not lie dormant in all pleasant feeling’ means that the underlying tendency to lust does not lie dormant in all pleasant feeling. The meaning is that it is not unabandoned in all pleasant feeling, and it does not arise in relation to all pleasant feeling. This method applies everywhere. The question ‘What should be abandoned?’ is called the question about abandonment.

Rāgaṃ tena pajahatīti ettha ekeneva byākaraṇena dve pucchā vissajjesi. Idha bhikkhu rāgānusayaṃ vikkhambhetvā paṭhamajjhānaṃ samāpajjati, jhānavikkhambhitaṃ rāgānusayaṃ tathā vikkhambhitameva katvā vipassanaṃ vaḍḍhetvā anāgāmimaggena samugghāteti. So anāgāmimaggena pahīnopi tathā vikkhambhitattāva paṭhamajjhāne nānuseti nāma. Tenāha – ‘‘na tattha rāgānusayo anusetī’’ti. Tadāyatananti taṃ āyatanaṃ, paramassāsabhāvena patiṭṭhānabhūtaṃ arahattanti attho. Iti anuttaresūti evaṃ anuttarā vimokkhāti laddhanāme arahatte. Pihaṃ upaṭṭhāpayatoti patthanaṃ paṭṭhapentassa. Uppajjati pihāpaccayā domanassanti patthanāya paṭṭhapanamūlakaṃ domanassaṃ uppajjati. Taṃ panetaṃ na patthanāya paṭṭhapanamūlakaṃ uppajjati, patthetvā alabhantassa pana alābhamūlakaṃ uppajjamānaṃ, ‘‘uppajjati pihāpaccayā’’ti vuttaṃ. Tattha kiñcāpi domanassaṃ nāma ekantena akusalaṃ, idaṃ pana sevitabbaṃ domanassaṃ vaṭṭatīti vadanti. Yogino hi temāsikaṃ chamāsikaṃ vā navamāsikaṃ vā paṭipadaṃ gaṇhanti. Tesu yo taṃ taṃ paṭipadaṃ gahetvā antokālaparicchedeyeva arahattaṃ pāpuṇissāmīti ghaṭento vāyamanto na sakkoti yathāparicchinnakālena pāpuṇituṃ, tassa balavadomanassaṃ uppajjati, āḷindikavāsimahāphussadevattherassa viya assudhārā pavattanti. Thero kira ekūnavīsativassāni gatapaccāgatavattaṃ pūresi. Tassa, ‘‘imasmiṃ vāre arahattaṃ gaṇhissāmi, imasmiṃ vāre visuddhipavāraṇaṃ pavāressāmī’’ti mānasaṃ bandhitvā samaṇadhammaṃ karontasseva ekūnavīsativassāni atikkantāni. Pavāraṇādivase āgate therassa assupātena muttadivaso nāma nāhosi. Vīsatime pana vasse arahattaṃ pāṇuṇi.

Here, in 'He abandons lust thereby,' with a single explanation, he answers two questions. Here, a bhikkhu, having suppressed the underlying tendency to lust, enters the first jhāna. Having developed insight while keeping the underlying tendency to lust, which was suppressed by the jhāna, suppressed in that very way, he eradicates it with the path of non-returning. Although it is abandoned by the path of non-returning, because it was suppressed in that way, it is said not to lie dormant in the first jhāna. Therefore, He said: 'The underlying tendency to lust does not lie dormant there.' 'That base' means that base, the fruit of arahantship, which is a foundation in the sense of ultimate solace; this is the meaning. 'In the supreme' means in the fruit of arahantship, which has obtained the name 'unsurpassed liberation.' 'He arouses longing' means of one who establishes aspiration. 'Sorrow arises due to longing' means sorrow rooted in aspiration arises. However, this sorrow does not arise rooted in aspiration; rather, for one who aspires and does not obtain, it arises rooted in non-obtainment, yet it is said that 'it arises due to longing' as a condition. Therein, although sorrow is entirely unwholesome, they say that this sorrow is permissible to be cultivated. For yogis undertake a practice for three, six, or nine months. Among them, if a yogi, having undertaken such a practice, strives and exerts himself, thinking, 'I will attain the fruit of arahantship within this limited time,' but is unable to attain it within the allotted time, intense sorrow arises in him, just as streams of tears flowed for the great elder Mahāphussadeva, a resident of Āḷindaka. It is said that the elder fulfilled the practice of going and returning for nineteen years. For him, while practicing the ascetic's duties with the resolve, 'In this turn, I will attain the fruit of arahantship; in this turn, I will perform the Pavāraṇā of purity,' nineteen years passed. When the day of Pavāraṇā arrived, there was not a single day for the elder that was free from falling tears. But in the twentieth year, he attained the fruit of arahantship.

Paṭighaṃ [Pg.268] tena pajahatīti ettha domanasseneva paṭighaṃ pajahati. Na hi paṭigheneva paṭighappahānaṃ, domanassena vā domanassappahānaṃ nāma atthi. Ayaṃ pana bhikkhu temāsikādīsu aññataraṃ paṭipadaṃ gahetvā iti paṭisañcikkhati – ‘‘passa bhikkhu, kiṃ tuyhaṃ sīlena hīnaṭṭhānaṃ atthi, udāhu vīriyena, udāhu paññāya, nanu te sīlaṃ suparisuddhaṃ vīriyaṃ supaggahitaṃ paññā sūrā hutvā vahatī’’ti. So evaṃ paṭisañcikkhitvā, ‘‘na dāni puna imassa domanassassa uppajjituṃ dassāmī’’ti vīriyaṃ daḷhaṃ katvā antotemāse vā antochamāse vā antonavamāse vā anāgāmimaggena taṃ samugghāteti. Iminā pariyāyena paṭigheneva paṭighaṃ, domanasseneva domanassaṃ pajahati nāma.

Here, in 'He abandons resentment thereby,' it is not that he abandons resentment through displeasure alone. Indeed, there is no abandoning of resentment by resentment itself, nor is there such a thing as abandoning displeasure by displeasure itself. Rather, this bhikkhu, having undertaken one of the practices of three months or so, reflects thus: 'Look, bhikkhu, is there any deficiency in your virtue? Or in your energy? Or in your wisdom? Is not your virtue well-purified, your energy well-aroused, and your wisdom keen and effective?' Having reflected thus, he makes his energy firm, resolving, 'I will not allow this displeasure to arise again,' and within three, six, or nine months, he eradicates it with the path of non-returning. By this method, it is said that he abandons resentment by resentment itself, and displeasure by displeasure itself.

Na tattha paṭighānusayo anusetīti tattha evarūpe domanasse paṭighānusayo nānuseti. Na taṃ ārabbha uppajjati, pahīnova tattha paṭighānusayoti attho. Avijjaṃ tena pajahatīti idha bhikkhu avijjānusayaṃ vikkhambhetvā catutthajjhānaṃ samāpajjati, jhānavikkhambhitaṃ avijjānusayaṃ tathā vikkhambhitameva katvā vipassanaṃ vaḍḍhetvā arahattamaggena samugghāteti. So arahattamaggena pahīnopi tathā vikkhambhitattāva catutthajjhāne nānuseti nāma. Tenāha – ‘‘na tattha avijjānusayo anusetī’’ti.

'The underlying tendency to resentment does not lie dormant there' means that in such displeasure, the underlying tendency to resentment does not lie dormant. It does not arise in relation to it; the underlying tendency to resentment is indeed abandoned there. This is the meaning. In 'He abandons ignorance thereby,' a bhikkhu here, having suppressed the underlying tendency to ignorance, enters the fourth jhāna. Having developed insight while keeping the underlying tendency to ignorance, which was suppressed by the jhāna, suppressed in that very way, he eradicates it with the path of arahantship. Although it is abandoned by the path of arahantship, because it was suppressed in that way, it is said not to lie dormant in the fourth jhāna. Therefore, He said: 'The underlying tendency to ignorance does not lie dormant there.'

466. Idāni paṭibhāgapucchaṃ pucchanto sukhāya panāyyetiādimāha. Tassa vissajjane yasmā sukhassa dukkhaṃ, dukkhassa ca sukhaṃ paccanīkaṃ, tasmā dvīsu vedanāsu visabhāgapaṭibhāgo kathito. Upekkhā pana andhakārā avibhūtā duddīpanā, avijjāpi tādisāvāti tenettha sabhāgapaṭibhāgo kathito. Yattakesu pana ṭhānesu avijjā tamaṃ karoti, tattakesu vijjā tamaṃ vinodetīti visabhāgapaṭibhāgo kathito. Avijjāya kho, āvusoti ettha ubhopete dhammā anāsavā lokuttarāti sabhāgapaṭibhāgova kathito. Vimuttiyā kho, āvusoti ettha anāsavaṭṭhena lokuttaraṭṭhena abyākataṭṭhena ca sabhāgapaṭibhāgova kathito. Accayāsīti ettha pañhaṃ atikkamitvā gatosīti attho. Nāsakkhi pañhānaṃ pariyantaṃ gahetunti pañhānaṃ paricchedapamāṇaṃ gahetuṃ nāsakkhi, appaṭibhāgadhammassa paṭibhāgaṃ pucchi. Nibbānaṃ nāmetaṃ appaṭibhāgaṃ[Pg.269], na sakkā nīlaṃ vā pītakaṃ vāti kenaci dhammena saddhiṃ paṭibhāgaṃ katvā dassetuṃ. Tañca tvaṃ iminā adhippāyena pucchasīti attho.

466. Now, wishing to ask a question about a counterpart, he says, 'sukhāya panāyyo,' and so on. In its answer, because suffering is the opposite of happiness, and happiness is the opposite of suffering, a dissimilar counterpart is spoken of regarding the two feelings. Equanimity, however, is like darkness, indistinct and difficult to illuminate; ignorance is also of a similar nature. Therefore, a similar counterpart is spoken of here. But in whatever instances ignorance creates darkness, in those same instances knowledge dispels that darkness; thus, a dissimilar counterpart is spoken of. In the phrase 'By ignorance, O friend,' it is said that both these phenomena are taintless and supramundane; thus, only a similar counterpart is spoken of. In the phrase 'By liberation, O friend,' it is said that due to the meaning of being taintless, the meaning of being supramundane, and the meaning of being indeterminate, only a similar counterpart is spoken of. In the phrase 'You have gone beyond,' the meaning is: 'You have gone beyond the question.' 'He was unable to grasp the limit of the questions' means: he was unable to grasp the boundary or measure of the questions; he asked for a counterpart for the Dhamma that has no counterpart. This which is called Nibbāna has no counterpart; it is not possible to show it by making a counterpart with any phenomenon, such as 'it is blue' or 'it is yellow.' The meaning is: 'And you ask about that with this intention.'

Ettāvatā cāyaṃ upāsako yathā nāma sattame ghare salākabhattaṃ labhitvā gato bhikkhu satta gharāni atikkamma aṭṭhamassa dvāre ṭhito sabbānipi satta gehāni viraddhova na aññāsi, evamevaṃ appaṭibhāgadhammassa paṭibhāgaṃ pucchanto sabbāsupi sattasu sappaṭibhāgapucchāsu viraddhova hotīti veditabbo. Nibbānogadhanti nibbānabbhantaraṃ nibbānaṃ anupaviṭṭhaṃ. Nibbānaparāyananti nibbānaṃ paraṃ ayanamassa parā gati, na tato paraṃ gacchatīti attho. Nibbānaṃ pariyosānaṃ avasānaṃ assāti nibbānapariyosānaṃ.

And by this much, it should be understood thus: this layman, in asking for a counterpart for the Dhamma that has no counterpart, is indeed at fault regarding all seven questions that have counterparts, just as a monk who, having received ticket-food at the seventh house, went past the seven houses and, standing at the door of the eighth, had indeed missed all seven houses without realizing it. 'Having Nibbāna as its plunge' means it has entered into Nibbāna, into the interior of Nibbāna. 'Having Nibbāna as the final resort' means: for it, Nibbāna is the supreme resort, the supreme destination; it does not go beyond that—this is the meaning. 'Having Nibbāna as the final end' means: for it, Nibbāna is the conclusion, the termination.

467. Paṇḍitāti paṇḍiccena samannāgatā, dhātukusalā āyatanakusalā paṭiccasamuppādakusalā ṭhānāṭṭhānakusalāti attho. Mahāpaññāti mahante atthe mahante dhamme mahantā niruttiyo mahantāni paṭibhānāni pariggaṇhanasamatthāya paññāya samannāgatā. Yathā taṃ dhammadinnāyāti yathā dhammadinnāya bhikkhuniyā byākataṃ, ahampi taṃ evamevaṃ byākareyyanti. Ettāvatā ca pana ayaṃ suttanto jinabhāsito nāma jāto, na sāvakabhāsito. Yathā hi rājayuttehi likhitaṃ paṇṇaṃ yāva rājamuddikāya na lañchitaṃ hoti, na tāva rājapaṇṇanti saṅkhyaṃ gacchati; lañchitamattaṃ pana rājapaṇṇaṃ nāma hoti, tathā, ‘‘ahampi taṃ evameva byākareyya’’nti imāya jinavacanamuddikāya lañchitattā ayaṃ suttanto āhaccavacanena jinabhāsito nāma jāto. Sesaṃ sabbattha uttānatthamevāti.

467. ‘Wise’ means endowed with wisdom; skilled in the elements, skilled in the sense bases, skilled in dependent origination, skilled in what is a possible case and what is not—this is the meaning. ‘Of great wisdom’ means endowed with a wisdom capable of grasping great meanings, great principles, great analyses, and great instances of ready wit. ‘Just as that of Dhammadinnā’ means: ‘Just as it was answered by the bhikkhunī Dhammadinnā, I too would answer it in just the same way.’ And by this much, this sutta has become what is called ‘spoken by the Jina,’ not ‘spoken by a disciple.’ For just as a letter written by royal officials does not attain the designation ‘royal letter’ as long as it is not stamped with the royal seal, but once stamped becomes what is called a ‘royal letter’; so too, because of being stamped with this seal of the Jina's word—‘I too would answer it in just the same way’—this sutta has, by way of asserted speech, become what is called ‘spoken by the Jina.’ The rest, everywhere, has a plain meaning.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

Cūḷavedallasuttavaṇṇanā niṭṭhitā.

The commentary on the Cūḷavedalla Sutta is finished.

5. Cūḷadhammasamādānasuttavaṇṇanā

5. Commentary on the Cūḷadhammasamādāna Sutta

468. Evaṃ me sutanti cūḷadhammasamādānasuttaṃ. Tattha dhammasamādānānīti dhammoti gahitagahaṇāni. Paccuppannasukhanti paccuppanne sukhaṃ, āyūhanakkhaṇe sukhaṃ [Pg.270] sukaraṃ sukhena sakkā pūretuṃ. Āyatiṃ dukkhavipākanti anāgate vipākakāle dukkhavipākaṃ. Iminā upāyena sabbapadesu attho veditabbo.

468. “Thus have I heard” is the Cūḷadhammasamādāna Sutta. Therein, regarding `dhammasamādānāni`, `dhamma` means the undertaking of things undertaken. `Paccuppannasukhaṃ` (pleasant in the present) means it is pleasant in the present, at the moment of exertion; it is pleasant, easy to do, and can be fulfilled with ease. `Āyatiṃ dukkhavipākaṃ` (painful in result in the future) means it has a painful result in the future, at the time of its fruition. The meaning in all terms should be understood by this method.

469. Natthi kāmesu dosoti vatthukāmesupi kilesakāmesupi doso natthi. Pātabyataṃ āpajjantīti te vatthukāmesu kilesakāmena pātabyataṃ pivitabbataṃ, yathāruci paribhuñjitabbataṃ āpajjantīti attho. Moḷibaddhāhīti moḷiṃ katvā baddhakesāhi. Paribbājikāhīti tāpasaparibbājikāhi. Evamāhaṃsūti evaṃ vadanti. Pariññaṃ paññapentīti pahānaṃ samatikkamaṃ paññapenti. Māluvāsipāṭikāti dīghasaṇṭhānaṃ māluvāpakkaṃ. Phaleyyāti ātapena sussitvā bhijjeyya. Sālamūleti sālarukkhassa samīpe. Santāsaṃ āpajjeyyāti kasmā āpajjati? Bhavanavināsabhayā. Rukkhamūle patitamāluvābījato hi latā uppajjitvā rukkhaṃ abhiruhati. Sā mahāpattā ceva hoti bahupattā ca, koviḷārapattasadisehi pattehi samannāgatā. Atha taṃ rukkhaṃ mūlato paṭṭhāya vinandhamānā sabbaviṭapāni sañchādetvā mahantaṃ bhāraṃ janetvā tiṭṭhati. Sā vāte vā vāyante deve vā vassante oghanaṃ janetvā tassa rukkhassa sabbasākhāpasākhaṃ bhañjati, bhūmiyaṃ nipāteti. Tato tasmiṃ rukkhe patiṭṭhitavimānaṃ bhijjati nassati. Iti sā bhavanavināsabhayā santāsaṃ āpajjati.

469. `Natthi kāmesu doso` (There is no fault in sensual pleasures) means there is no fault either in the objects of sensual pleasure or in the defilements of sensual pleasure. `Pātabyataṃ āpajjanti` (They reach a state of being drinkable) means that they, through sensual defilement in regard to sensual objects, reach a state of being drinkable, a state of being imbibed, a state of being enjoyed as they please; this is the meaning. `Moḷibaddhāhi` (with hair tied in a topknot) means having made a topknot, with hair bound. `Paribbājikāhi` (by female wanderers) means by ascetic female wanderers. `Evamāhaṃsu` (Thus they said) means thus they speak. `Pariññaṃ paññapenti` (They make known full understanding) means they make known abandonment and transcendence. `Māluvāsipāṭikāti` (a pod of the Māluvā creeper) means a ripe Māluvā fruit of long shape. `Phaleyya` (it would split) means having dried up due to the sun's heat, it would break. `Sālamūle` (at the foot of a Sāla tree) means near a Sāla tree. `Santāsaṃ āpajjeyya` (would fall into terror) means why does it fall into terror? Due to fear of the destruction of its abode. For from a Māluvā seed that has fallen at the foot of a tree, a creeper arises and climbs the tree. It has large leaves and many leaves, being endowed with leaves similar to those of the Koviḷāra tree. Then, binding the tree starting from its base, covering all its branches, and creating a great weight, it stands. When the wind blows or the rain falls, it creates a solid mass and breaks all the major and minor branches of that tree, causing them to fall to the ground. Then the celestial mansion established in that tree is broken and destroyed. Thus, due to fear of the destruction of its abode, it falls into terror.

Ārāmadevatāti tattha tattha pupphārāmaphalārāmesu adhivatthā devatā. Vanadevatāti andhavanasubhagavanādīsu vanesu adhivatthā devatā. Rukkhadevatāti abhilakkhitesu naḷerupucimandādīsu rukkhesu adhivatthā devatā. Osadhitiṇavanappatīsūti harītakīāmalakīādīsu osadhīsu tālanāḷikerādīsu tiṇesu vanajeṭṭhakesu ca vanappatirukkhesu adhivatthā devatā. Vanakammikāti vane kasanalāyanadāruāharaṇagorakkhādīsu kenacideva kammena vā vicarakamanussā. Uddhareyyunti khādeyyuṃ. Vilambinīti vātena pahatapahataṭṭhānesu keḷiṃ karontī viya vilambantī. Sukho imissāti evarūpāya māluvālatāya samphassopi sukho, dassanampi sukhaṃ. Ayaṃ me dārakānaṃ āpānamaṇḍalaṃ bhavissati, kīḷābhūmi bhavissati, dutiyaṃ [Pg.271] me vimānaṃ paṭiladdhanti latāya dassanepi samphassepi somanassajātā evamāha.

`Ārāmadevatā` (garden deities) means deities dwelling in various flower gardens and fruit groves. `Vanadevatā` (forest deities) means deities dwelling in forests such as Andhavana and Subhagavana. `Rukkhadevatā` (tree deities) means deities dwelling in well-marked trees such as the Naḷeru and Nimba. `Osadhitiṇavanappatīsu` (in herbs, grasses, and forest trees) means deities dwelling in medicinal herbs such as Harītakī and Āmalakī, in grasses such as palmyra and coconut palms, and in forest lords, the chief trees of the forest. `Vanakammikā` (forest workers) means people who wander in the forest for some work such as ploughing, reaping, bringing firewood, herding cattle, and so on. `Uddhareyyuṃ` (they would pull up) means they would eat. `Vilambinī` (hanging) means hanging down as if playing a game in places repeatedly struck by the wind. `Sukho imissā` (pleasant is this) means of such a Māluvā creeper, the touch is also pleasant, and the sight is also pleasant. Having felt joy at both the sight and the touch of the creeper, she spoke thus: 'This will be a drinking circle for my children, it will be a playground; I have obtained a second mansion.'

Viṭabhiṃ kareyyāti sākhānaṃ upari chattākārena tiṭṭheyya. Oghanaṃ janeyyāti heṭṭhā ghanaṃ janeyya. Upari āruyha sakalaṃ rukkhaṃ paliveṭhetvā puna heṭṭhā bhassamānā bhūmiṃ gaṇheyyāti attho. Padāleyyāti evaṃ oghanaṃ katvā puna tato paṭṭhāya yāva mūlā otiṇṇasākhāhi abhiruhamānā sabbasākhā paliveṭhentī matthakaṃ patvā teneva niyāmena puna orohitvā ca abhiruhitvā ca sakalarukkhaṃ saṃsibbitvā ajjhottharantī sabbasākhā heṭṭhā katvā sayaṃ upari ṭhatvā vāte vā vāyante deve vā vassante padāleyya. Bhindeyyāti attho. Khāṇumattameva tiṭṭheyya, tattha yaṃ sākhaṭṭhakavimānaṃ hoti, taṃ sākhāsu bhijjamānāsu tattha tattheva bhijjitvā sabbasākhāsu bhinnāsu sabbaṃ bhijjati. Rukkhaṭṭhakavimānaṃ pana yāva rukkhassa mūlamattampi tiṭṭhati, tāva na nassati. Idaṃ pana vimānaṃ sākhaṭṭhakaṃ, tasmā sabbasākhāsu saṃbhijjamānāsu bhijjittha. Devatā puttake gahetvā khāṇuke ṭhitā paridevituṃ āraddhā.

`Viṭabhiṃ kareyya` (it would form a canopy) means it would stand above the branches in the shape of an umbrella. `Oghanaṃ janeyya` (it would create a solid mass) means it would create a dense mass below. The meaning is: having climbed up and enveloped the entire tree, and then descending again while hanging down, it would take hold of the ground. `Padāleyya` (it would split) means: having thus created a solid mass, then starting from there, climbing up with branches that have descended as far as the root, enveloping all the branches, reaching the top, and by that same method descending and ascending again, having stitched together and overwhelmed the entire tree, having brought all the branches down and standing itself on top, when the wind blows or the rain falls, it would split it. `Bhindeyya` (it would break) is the meaning. Only a stump would remain. There, the mansion that is established on the branches, when the branches are breaking, it breaks in those very places, and when all the branches are broken, the whole thing breaks. But a mansion established on the tree does not perish as long as even the root of the tree remains. This mansion, however, was established on the branches; therefore, when all the branches were completely broken, it broke. The deity, taking her children, stood on the stump and began to lament.

471. Tibbarāgajātikoti bahalarāgasabhāvo. Rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedetīti tibbarāgajātikattā diṭṭhe diṭṭhe ārammaṇe nimittaṃ gaṇhāti. Athassa ācariyupajjhāyā daṇḍakammaṃ āṇāpenti. So abhikkhaṇaṃ daṇḍakammaṃ karonto dukkhaṃ domanassaṃ paṭisaṃvedeti, natveva vītikkamaṃ karoti. Tibbadosajātikoti appamattikeneva kuppati, daharasāmaṇerehi saddhiṃ hatthaparāmāsādīni karontova katheti. Sopi daṇḍakammapaccayā dukkhaṃ domanassaṃ paṭisaṃvedeti. Mohajātiko pana idha kataṃ vā katato akataṃ vā akatato na sallakkheti, tāni tāni kiccāni virādheti. Sopi daṇḍakammapaccayā dukkhaṃ domanassaṃ paṭisaṃvedeti.

471. `Tibbarāgajātiko` (of a nature with intense lust) means having a nature of thick lust. `Rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti` (he experiences suffering and displeasure born of lust) means that because he is of a nature with intense lust, he grasps at the sign in every object he sees. Then his teachers and preceptors order a punishment for him. He, frequently undergoing punishment, experiences suffering and displeasure, but he does not commit a transgression. `Tibbadosajātiko` (of a nature with intense aversion) means he gets angry over a mere trifle; he speaks with young novices while doing things like touching them with his hand. He too, on account of the punishment, experiences suffering and displeasure. `Mohajātiko` (one of a deluded nature), however, in this context, does not properly mark what is done as done, or what is not done as not done; he fails in those various duties. He too, on account of the punishment, experiences suffering and displeasure.

472. Na tibbarāgajātikotiādīni vuttapaṭipakkhanayena veditabbāni. Kasmā panettha koci tibbarāgādijātiko hoti, koci na tibbarāgādijātiko? Kammaniyāmena. Yassa hi kammāyūhanakkhaṇe lobho balavā hoti, alobho mando, adosāmohā balavanto, dosamohā [Pg.272] mandā, tassa mando alobho lobhaṃ pariyādātuṃ na sakkoti, adosāmohā pana balavanto dosamohe pariyādātuṃ sakkonti. Tasmā so tena kammena dinnapaṭisandhivasena nibbatto luddho hoti, sukhasīlo akkodhano paññavā vajirūpamañāṇo.

472. The phrases such as 'one who is not of an intensely lustful nature' should be understood by the method of opposites to what has been said. But why is it that here someone is of an intensely lustful nature, and someone is not? It is by the principle of kamma. Indeed, for one for whom at the moment of accumulating kamma greed is strong while non-greed is weak, and non-hatred and non-delusion are strong while hatred and delusion are weak, for that person, weak non-greed is not able to overcome greed, but strong non-hatred and non-delusion are able to overcome hatred and delusion. Therefore, having been reborn by the power of the rebirth-linking given by that kamma, that person is greedy, yet is of pleasant disposition, not prone to anger, wise, and possesses wisdom like a diamond weapon.

Yassa pana kammāyūhanakkhaṇe lobhadosā balavanto honti, alobhādosā mandā, amoho balavā, moho mando, so purimanayeneva luddho ceva hoti duṭṭho ca, paññavā pana hoti vajirūpamañāṇo dattābhayatthero viya.

But for one for whom, at the moment of accumulating kamma, greed and hatred are strong while non-greed and non-hatred are weak, and non-delusion is strong while delusion is weak, that person, by the same previous method, is both greedy and malicious, but is wise, possessing wisdom like a diamond weapon, like the Elder Dattābhaya.

Yassa pana kammāyūhanakkhaṇe lobhādosamohā balavanto honti, itare mandā, so purimanayeneva luddho ceva hoti dandho ca, sukhasīlako pana hoti akkodhano.

But for one for whom, at the moment of accumulating kamma, greed and delusion are strong, while the others are weak, that person, by the same previous method, is both greedy and dull, but is of pleasant disposition and not prone to anger, like the Elder Bākula.

Tathā yassa kammāyūhanakkhaṇe tayopi lobhadosamohā balavanto honti, alobhādayo mandā, so purimanayeneva luddho ceva hoti duṭṭho ca mūḷho ca.

Likewise, for one for whom, at the moment of accumulating kamma, all three—greed, hatred, and delusion—are strong, while non-greed and the other wholesome roots are weak, that person, by the same previous method, is greedy, malicious, and deluded.

Yassa pana kammāyūhanakkhaṇe alobhadosamohā balavanto honti, itare mandā, so purimanayeneva appakileso hoti, dibbārammaṇampi disvā niccalo, duṭṭho pana hoti dandhapañño ca.

But for one for whom, at the moment of accumulating kamma, non-greed, hatred, and delusion are strong, while the others are weak, that person, by the same previous method, has few defilements and is unshaken even upon seeing a divine object, but is malicious and of dull wisdom.

Yassa pana kammāyūhanakkhaṇe alobhādosamohā balavanto honti, itare mandā, so purimanayeneva aluddho ceva hoti sukhasīlako ca, mūḷho pana hoti.

But for one for whom, at the moment of accumulating kamma, non-greed, non-hatred, and delusion are strong, while the others are weak, that person, by the same previous method, is not greedy and is of pleasant disposition, but is deluded.

Tathā yassa kammāyūhanakkhaṇe alobhadosāmohā balavanto honti, itare mandā, so purimanayeneva aluddho ceva hoti paññavā ca, duṭṭho pana hoti kodhano.

Likewise, for one for whom, at the moment of accumulating kamma, non-greed, hatred, and non-delusion are strong, while the others are weak, that person, by the same previous method, is not greedy and is wise, but is malicious and wrathful.

Yassa [Pg.273] pana kammāyūhanakkhaṇe tayopi alobhādayo balavanto honti, lobhādayo mandā, so mahāsaṅgharakkhitatthero viya aluddho aduṭṭho paññavā ca hoti.

But for one for whom, at the moment of accumulating kamma, all three wholesome roots starting with non-greed are strong, while the unwholesome roots starting with greed are weak, that person is like the Elder Mahāsaṅgharakkhita: not greedy, not malicious, and wise.

Sesaṃ sabbattha uttānatthamevāti.

The rest is clear in meaning everywhere.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

Cūḷadhammasamādānasuttavaṇṇanā niṭṭhitā.

The Commentary on the Cūḷadhammasamādāna Sutta is concluded.

6. Mahādhammasamādānasuttavaṇṇanā

Commentary on the Mahādhammasamādāna Sutta

473. Evaṃ me suttanti mahādhammasamādānasuttaṃ. Tattha evaṃkāmāti evaṃicchā. Evaṃchandāti evaṃajjhāsayā. Evaṃadhippāyāti evaṃladdhikā. Tatrāti tasmiṃ aniṭṭhavaḍḍhane ceva iṭṭhaparihāne ca. Bhagavaṃmūlakāti bhagavā mūlaṃ etesanti bhagavaṃmūlakā. Idaṃ vuttaṃ hoti – ime, bhante, amhākaṃ dhammā pubbe kassapasammāsambuddhena uppāditā, tasmiṃ parinibbute ekaṃ buddhantaraṃ añño samaṇo vā brāhmaṇo vā ime dhamme uppādetuṃ samattho nāma nāhosi, bhagavatā pana no ime dhammā uppāditā. Bhagavantañhi nissāya mayaṃ ime dhamme ājānāma paṭivijjhāmāti evaṃ bhagavaṃmūlakā no, bhante, dhammāti. Bhagavaṃnettikāti bhagavā hi dhammānaṃ netā vinetā anunetāti. Yathāsabhāvato pāṭiyekkaṃ pāṭiyekkaṃ nāmaṃ gahetvā dassitā dhammā bhagavaṃnettikā nāma honti. Bhagavaṃpaṭisaraṇāti catubhūmakā dhammā sabbaññutaññāṇassa āpāthaṃ āgacchamānā bhagavati paṭisaranti nāmāti bhagavaṃpaṭisaraṇā. Paṭisarantīti osaranti samosaranti. Apica mahābodhimaṇḍe nisinnassa bhagavato paṭivedhavasena phasso āgacchati, ahaṃ bhagavā kinnāmoti? Tvaṃ phusanaṭṭhena phasso nāma. Vedanā, saññā, saṅkhārā, viññāṇaṃ āgacchati. Ahaṃ bhagavā kinnāmanti? Tvaṃ vijānanaṭṭhena viññāṇaṃ nāmāti evaṃ catubhūmakadhammānaṃ yathāsabhāvato pāṭiyekkaṃ pāṭiyekkaṃ nāmaṃ gaṇhanto bhagavā dhamme paṭisaratītipi bhagavaṃpaṭisaraṇā. Bhagavantaññeva paṭibhātūti bhagavatoyeva etassa bhāsitassa attho upaṭṭhātu, tumheyeva no kathetvā dethāti attho.

473. The Mahādhammasamādānasutta is the sutta. Therein, ‘thus desiring’ means thus wishing. ‘Thus intending’ means thus inclined. ‘Thus resolved’ means having such a view. ‘Therein’ refers to both the increase of the undesirable and the decrease of the desirable. ‘Rooted in the Blessed One’ means the Blessed One is the root of these. This is what is meant: ‘Venerable sir, these teachings of ours were first produced by Kassapa, the Perfectly Self-Enlightened One. After his final Nibbāna, during one Buddha-interval, no other ascetic or brahmin was capable of producing these teachings. But now, these teachings have been produced for us by the Blessed One. Indeed, relying on the Blessed One, we understand and penetrate these teachings. Thus, venerable sir, our teachings are rooted in the Blessed One.’ ‘Guided by the Blessed One’ means the Blessed One is indeed the guide, the trainer, and the one who repeatedly leads regarding the teachings. Those teachings that are shown by taking each individual name according to its own nature are called ‘guided by the Blessed One.’ ‘Having the Blessed One as refuge’ means the phenomena pertaining to the four planes, when coming into the range of the omniscience-knowledge, resort to the Blessed One; thus they are called ‘having the Blessed One as refuge.’ ‘To resort’ means to assemble, to converge. Furthermore, when the Blessed One was sitting at the great Bodhi-maṇḍala, by means of penetration, contact comes and asks, ‘Blessed One, what is my name?’ ‘You are named “contact” in the sense of touching.’ Feeling, perception, formations, and consciousness come and ask, ‘Blessed One, what is my name?’ ‘You are named “consciousness” in the sense of cognizing.’ Thus, as the Blessed One takes the individual name of each of the phenomena of the four planes according to its own nature, he provides a refuge for the dhammas; for this reason also, they are called ‘having the Blessed One as refuge.’ ‘Let it be clear to the Blessed One himself’ means let the meaning of this utterance occur to the Blessed One himself; the meaning is, ‘You yourself should speak and give it to us.’

474. Sevitabbeti [Pg.274] nissayitabbe. Bhajitabbeti upagantabbe. Yathā taṃ aviddasunoti yathā aviduno bālassa andhaputhujjanassa. Yathā taṃ viddasunoti yathā viduno medhāvino paṇḍitassa.

474. ‘Should be associated with’ means should be relied upon. ‘Should be cultivated’ means should be approached. ‘As by one who does not know’ means as by a foolish, blind ordinary person. ‘As by one who knows’ means as by a wise, intelligent, learned person.

475. Atthi, bhikkhave, dhammasamādānanti purimasutte uppaṭipāṭiākārena mātikā ṭhapitā, idha pana yathādhammaraseneva satthā mātikaṃ ṭhapesi. Tattha dhammasamādānanti pāṇātipātādīnaṃ dhammānaṃ gahaṇaṃ.

475. The phrase ‘There is, monks, the undertaking of practices’—in the previous discourse, the outline was set in reverse order, but here the Teacher set the outline according to the natural course of the Dhamma. Herein, ‘undertaking of practices’ means the taking up of such practices as the destruction of life.

476. Avijjāgatoti avijjāya samannāgato.

476. ‘Gone to ignorance’ means endowed with ignorance.

477. Vijjāgatoti vijjāya samannāgato paññavā.

477. ‘Gone to knowledge’ means endowed with knowledge, wise.

478. Sahāpi dukkhenāti ettha micchācāro abhijjhā micchādiṭṭhīti ime tāva tayo pubbacetanāya ca aparacetanāya cāti dvinnaṃ cetanānaṃ vasena dukkhavedanā honti. Sanniṭṭhāpakacetanā pana sukhasampayuttā vā upekkhāsampayuttā vā hoti. Sesā pāṇātipātādayo satta tissannampi cetanānaṃ vasena dukkhavedanā honti. Idaṃ sandhāya vuttaṃ – ‘‘sahāpi dukkhena sahāpi domanassenā’’ti. Domanassameva cettha dukkhanti veditabbaṃ. Pariyeṭṭhiṃ vā āpajjantassa pubbabhāgaparabhāgesu kāyikaṃ dukkhampi vaṭṭatiyeva.

478. ‘Even accompanied by suffering’—here, wrong conduct, covetousness, and wrong view, based on the two volitions—prior volition and subsequent volition—are associated with painful feeling. However, the volition of consummation is associated either with pleasure or with equanimity. The remaining seven, beginning with the destruction of life, are associated with painful feeling based on all three volitions. With reference to this, it was said: ‘Even accompanied by suffering, even with distress.’ Herein, distress itself should be understood as suffering. Alternatively, for one who engages in seeking, bodily suffering is also fitting in the prior and subsequent stages.

479. Sahāpi sukhenāti ettha pāṇātipāto pharusavācā byāpādoti ime tāva tayo pubbacetanāya ca aparacetanāya cāti dvinnaṃ cetanānaṃ vasena sukhavedanā honti. Sanniṭṭhāpakacetanā pana dukkhasampayuttāva hoti. Sesā satta tissannampi cetanānaṃ vasena sukhavedanā hontiyeva. Sahāpi somanassenāti somanassameva cettha sukhanti veditabbaṃ. Iṭṭhaphoṭṭhabbasamaṅgino vā pubbabhāgaparabhāgesu kāyikaṃ sukhampi vaṭṭatiyeva.

479. ‘Even with pleasure’—here, the destruction of life, harsh speech, and ill-will—these three are associated with pleasant feeling based on two types of volition: prior volition and subsequent volition. However, the volition of consummation is only associated with painful feeling. The remaining seven are invariably associated with pleasant feeling based on all three types of volition. Herein, joy itself should be understood as pleasure. Alternatively, for one endowed with agreeable tangible objects, bodily pleasure is also fitting in the prior and subsequent stages.

480. Tatiyadhammasamādāne idhekacco macchabandho vā hoti, māgaviko vā, pāṇupaghātaṃyeva nissāya jīvikaṃ kappeti. Tassa garuṭṭhāniyo bhikkhu akāmakasseva pāṇātipāte ādīnavaṃ, pāṇātipātaviratiyā ca ānisaṃsaṃ kathetvā sikkhāpadaṃ deti. So gaṇhantopi dukkhito domanassitova hutvā gaṇhāti. Aparabhāge katipāhaṃ vītināmetvā [Pg.275] rakkhituṃ asakkontopi dukkhitova hoti, tassa pubbāparacetanā dukkhasahagatāva honti. Sanniṭṭhāpakacetanā pana sukhasahagatā vā upekkhāsahagatā vāti evaṃ sabbattha attho veditabbo. Iti pubbabhāgaparabhāgacetanāva sandhāya idaṃ vuttaṃ – ‘‘sahāpi dukkhena sahāpi domanassenā’’ti. Domanassameva cettha dukkhanti veditabbaṃ.

480. In the third undertaking of a practice, here someone is a fisherman or a hunter, making a living entirely dependent on the destruction of life. A monk worthy of reverence, though the man is unwilling, explains the drawbacks of the destruction of life and the benefits of abstaining from the destruction of life, and then gives him the training rule. Even as he takes it up, he does so while distressed and displeased. Later, after a few days have passed, being unable to keep it, he is still distressed. His prior and subsequent volitions are associated with suffering. However, the concluding volition may be associated with pleasure or with equanimity; thus, the meaning should be understood in all such cases. Thus, referring only to the prior and subsequent volitions, this was said: ‘even with suffering, even with distress.’ Herein, distress itself should be understood as suffering.

481. Catutthadhammasamādāne dasasupi padesu tissopi pubbabhāgāparabhāgasanniṭṭhāpakacetanā sukhasampayuttā hontiyeva, taṃ sandhāya idaṃ vuttaṃ – ‘‘sahāpi sukhena sahāpi somanassenā’’ti. Somanassameva cettha sukhanti veditabbaṃ.

481. In the fourth undertaking of a practice, in all ten cases of good conduct, all three—the prior, subsequent, and conclusive volitions—are invariably associated with pleasant feeling. With reference to this, it is said: ‘even with pleasure, even with joy.’ Herein, joy itself is to be understood as pleasure.

482. Tittakālābūti tittakarasaalābu. Visena saṃsaṭṭhoti halāhalavisena sampayutto missito luḷito. Nacchādessatīti na ruccissati na tuṭṭhiṃ karissati. Nigacchasīti gamissasi. Appaṭisaṅkhāya piveyyāti taṃ appaccavekkhitvā piveyya.

482. ‘A bitter gourd’ means a gourd with a bitter taste. ‘Mixed with poison’ means connected with, mixed with, stirred with deadly poison (halāhala). ‘He would not relish it’ means he would not enjoy it, he would not be satisfied. ‘You would go’ means you will go. ‘He would drink it without reflection’ means he would drink it without examining it.

483. Āpānīyakaṃsoti āpānīyassa madhurapānakassa bharitakaṃso. Vaṇṇasampannoti pānakavaṇṇādīhi sampannavaṇṇo, kaṃse pakkhittapānakavasena pānakakaṃsopi evaṃ vutto. Chādessatīti tañhi halāhalavisaṃ yattha yattha pakkhittaṃ hoti, tassa tasseva rasaṃ deti. Tena vuttaṃ ‘‘chādessatī’’ti.

483. 'A drinking bowl' means a bronze bowl filled with a sweet drink. 'Endowed with color' means endowed with the color, etc., of the drink; by virtue of the drink placed in the bowl, the drinking bowl is also spoken of thus. 'It would overwhelm': for that deadly poison, wherever it is placed, imparts the taste of that very thing. Therefore, it is said, 'it would overwhelm.'

484. Pūtimuttanti muttameva. Yathā hi manussabhāvo suvaṇṇavaṇṇo pūtikāyotveva, tadahujātāpi galocilatā pūtilatātveva vuccati. Evaṃ taṅkhaṇaṃ gahitaṃ taruṇampi muttaṃ pūtimuttameva. Nānābhesajjehīti harītakāmalakādīhi nānosadhehi. Sukhī assāti arogo suvaṇṇavaṇṇo sukhī bhaveyya.

484. 'Putrid urine' means urine itself. For just as the human body, though it may have a golden color, is still called a 'foul body'; and just as a giloy creeper, though it sprouted that very day, is still called a 'rotten creeper'; so too, even fresh urine taken at that moment is still just 'putrid urine.' 'With various medicines' means with various medicinal herbs such as harītakī and āmalakī. 'He would be well' means he would be free from disease, have a color like gold, and be endowed with happiness.

485. Dadhi ca madhu cāti suparisuddhaṃ dadhi ca sumadhuraṃ madhu ca. Ekajjhaṃ saṃsaṭṭhanti ekato katvā missitaṃ āluḷitaṃ. Tassa tanti tassa taṃ catumadhurabhesajjaṃ pivato rucceyya. Idañca yaṃ bhagandarasaṃsaṭṭhaṃ lohitaṃ pakkhandati, na tassa bhesajjaṃ, āhāraṃ thambhetvā maggaṃ avalañjaṃ karoti. Yaṃ [Pg.276] pana pittasaṃsaṭṭhaṃ lohitaṃ, tassetaṃ bhesajjaṃ sītalakiriyāya pariyattabhūtaṃ.

485. 'Curd and honey' means very pure curd and very sweet honey. 'Mixed together' means made into one, blended, and stirred. 'He would relish it': he, drinking that medicine of the four sweets, would relish it. And as for the blood mixed with fistula fluid that flows out, this is not a medicine for that; it firms up the food and makes the passage unusable. But as for the blood that is mixed with bile, for that this medicine, by its cooling action, is sufficient.

486. Viddheti ubbiddhe. Meghavigamena dūrībhūteti attho. Vigatavalāhaketi apagatameghe, deveti ākāse. Ākāsagataṃ tamagatanti ākāsagataṃ tamaṃ. Puthusamaṇabrāhmaṇaparappavādeti puthūnaṃ samaṇabrāhmaṇasaṅkhātānaṃ paresaṃ vāde. Abhivihaccāti abhihantvā. Bhāsate ca tapate ca virocate cāti saradakāle majjhanhikasamaye ādiccova obhāsaṃ muñcati tapati vijjotatīti.

486. 'Viddhe' means risen up. The meaning is 'having become distant with the departure of the rain-cloud.' 'Vigatavalāhake' means when the clouds have departed; 'deve' means in the sky. 'Ākāsagataṃ tamagataṃ' means the darkness that is in the sky is gone. 'Puthusamaṇabrāhmaṇaparappavāde' means the doctrines of many others designated as ascetics and brahmins. 'Abhivihacca' means having overcome. 'Bhāsati ca tapati ca virocati ca' means: like the sun at midday in the autumn season, it releases radiance, blazes, and shines brightly.

Idaṃ pana suttaṃ devatānaṃ ativiya piyaṃ manāpaṃ. Tatridaṃ vatthu – dakkhiṇadisāyaṃ kira hatthibhogajanapade saṅgaravihāro nāma atthi. Tassa bhojanasāladvāre saṅgararukkhe adhivatthā devatā rattibhāge ekassa daharassa sarabhaññavasena idaṃ suttaṃ osārentassa sutvā sādhukāraṃ adāsi. Daharo kiṃ esoti āha. Ahaṃ, bhante, imasmiṃ rukkhe adhivatthā devatāti. Kasmiṃ devate pasannāsi, kiṃ sadde, udāhu sutteti? Saddo nāma, bhante, yassa kassaci hotiyeva, sutte pasannāmhi. Satthārā jetavane nisīditvā kathitadivase ca ajja ca ekabyañjanepi nānaṃ natthīti. Assosi tvaṃ devate satthārā kathitadivaseti? Āma, bhante. Kattha ṭhitā assosīti? Jetavanaṃ, bhante, gatāmhi, mahesakkhāsu pana devatāsu āgacchantīsu tattha okāsaṃ alabhitvā idheva ṭhatvā assosinti. Ettha ṭhitāya sakkā sutthu saddo sotunti? Tvaṃ pana, bhante, mayhaṃ saddaṃ suṇasīti? Āma devateti. Dakkhiṇakaṇṇapasse nisīditvā kathanakālo viya, bhante, hotīti. Kiṃ pana devate satthu rūpaṃ passasīti? Satthā mameva oloketīti maññamānā saṇṭhātuṃ na sakkomi, bhanteti. Visesaṃ pana nibbattetuṃ asakkhittha devateti. Devatā tattheva antaradhāyi. Taṃ divasaṃ kiresa devaputto sotāpattiphale patiṭṭhito. Evamidaṃ suttaṃ devatānaṃ piyaṃ manāpaṃ. Sesaṃ sabbattha uttānatthamevāti.

Now, this discourse is exceedingly dear and delightful to the deities. Concerning this, there is this account: It is said that in the southern region, in the Hatthibhoga country, there is a monastery named Saṅgara. In that monastery, at the entrance to the meal hall, in the Saṅgara tree, a deity dwelt who, during the night, having heard a certain young monk finishing this discourse by way of melodious recitation, gave a cry of approval. The young monk said, 'Who is this?' 'Venerable sir, I am the deity dwelling in this tree,' she said. 'Deity, in what are you pleased? Are you pleased in the sound, or are you pleased in the discourse?' he asked. 'Venerable sir, sound as such belongs to anyone whatsoever; I am pleased in the discourse. On the day it was taught by the Teacher sitting in Jetavana and today, there was no difference even in a single syllable,' she said. 'Deity, did you hear it on the day it was taught by the Teacher?' he asked. 'Yes, venerable sir,' she said. 'Standing where did you hear it?' he asked. 'Venerable sir, I went to Jetavana, but as powerful deities were arriving, I could not get a space there, so I stood right here and listened,' she said. 'Is it possible for one standing here to hear the sound well?' he asked. 'But you, venerable sir, do you hear my voice?' she asked. 'Yes, deity,' he said. 'Venerable sir, it is as if at the time of speaking, one were sitting beside my right ear,' she said. 'But, deity, do you see the Teacher's form?' he asked. 'Venerable sir, thinking, "The Teacher is looking only at me," I am unable to stand still,' she said. 'But, deity, were you unable to bring about a special attainment?' he asked. The deity vanished right there. It is said that on that day, this devaputta was established in the fruit of stream-entry. Thus, this discourse is dear and delightful to the deities. The rest has a clear meaning everywhere.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Middle Length Discourses.

Mahādhammasamādānasuttavaṇṇanā niṭṭhitā.

The explanation of the Mahādhammasamādāna Sutta is concluded.

7. Vīmaṃsakasuttavaṇṇanā

7. Commentary on the Discourse on the Examiner

487. Evaṃ [Pg.277] me sutanti vīmaṃsakasuttaṃ. Tattha vīmaṃsakenāti tayo vīmaṃsakā – atthavīmaṃsako saṅkhāravīmaṃsako satthuvīmaṃsakoti. Tesu, ‘‘paṇḍitā hāvuso, manussā vīmaṃsakā’’ti (saṃ. ni. 3.2) ettha atthavīmaṃsako āgato. ‘‘Yato kho, ānanda, bhikkhu dhātukusalo ca hoti, āyatanakusalo ca hoti, paṭiccasamuppādakusalo ca hoti, ṭhānāṭṭhānakusalo ca hoti, ettāvatā kho, ānanda, paṇḍito bhikkhu vīmaṃsakoti alaṃ vacanāyā’’ti (ma. ni. 3.124) ettha saṅkhāravīmaṃsako āgato. Imasmiṃ pana sutte satthuvīmaṃsako adhippeto. Cetopariyāyanti cittavāraṃ cittaparicchedaṃ. Samannesanāti esanā pariyesanā upaparikkhā. Iti viññāṇāyāti evaṃ vijānanatthāya.

487. The discourse beginning 'Thus have I heard' is the Vīmaṃsakasutta (Discourse on the Examiner). Therein, as to 'an examiner,' there are three types of examiners: the examiner of meaning (atthavīmaṃsako), the examiner of formations (saṅkhāravīmaṃsako), and the examiner of the Teacher (satthuvīmaṃsako). Among these, in the passage, “Wise, friends, are the human examiners” (SN 3.2), the examiner of meaning is found. In the passage, “When, Ānanda, a monk is skilled in the elements, skilled in the sense bases, skilled in dependent origination, and skilled in what is possible and impossible, then, Ānanda, it is enough to say that the monk is wise, an examiner” (MN 3.124), the examiner of formations is found. In this discourse, however, the examiner of the Teacher is intended. 'Cetopariyāya' means the course of the mind, the demarcation of the mind. 'Samannesanā' means searching, thorough searching, and investigation. 'Iti viññāṇāya' means: thus, for the purpose of knowing.

488. Dvīsu dhammesu tathāgato samannesitabboti idha kalyāṇamittūpanissayaṃ dasseti. Mahā hi esa kalyāṇamittūpanissayo nāma. Tassa mahantabhāvo evaṃ veditabbo – ekasmiṃ hi samaye āyasmā ānando upaḍḍhaṃ attano ānubhāvena hoti, upaḍḍhaṃ kalyāṇamittānubhāvenāti cintetvā attano dhammatāya nicchetuṃ asakkonto bhagavantaṃ upasaṅkamitvā pucchi, – ‘‘upaḍḍhamidaṃ, bhante, brahmacariyassa, yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’’ti. Bhagavā āha – ‘‘mā hevaṃ, ānanda, mā hevaṃ, ānanda, sakalamevidaṃ, ānanda, brahmacariyaṃ yadidaṃ kalyāṇamittatā kalyāṇasahāyatā, kalyāṇasampavaṅkatā. Kalyāṇamittassetaṃ, ānanda, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati. Kathañcānanda, bhikkhu kalyāṇamitto…pe… ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti. Idhānanda, bhikkhu sammādiṭṭhiṃ bhāveti…pe… sammāsamādhiṃ bhāveti vivekanissitaṃ evaṃ kho, ānanda, bhikkhu kalyāṇamitto…pe… bahulīkaroti, tadamināpetaṃ, ānanda, pariyāyena veditabbaṃ. Yathā sakalamevidaṃ brahmacariyaṃ yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti. Jarādhammā…pe… sokaparidevadukkhadomanassupāyāsadhammā [Pg.278] sattā sokaparidevadukkhadomanassupāyāsehi parimuccantī’’ti (saṃ. ni. 5.2).

488. In the passage, 'The Tathāgata is to be investigated in two qualities,' he here shows the decisive support of good friendship. Indeed, this decisive support of good friendship is great. Its greatness is to be understood thus: At one time, the Venerable Ānanda, reflecting, 'Half of the holy life is through one's own power, and half is through the power of good friendship,' and being unable to decide for himself by his own nature, approached the Blessed One and asked: 'Venerable sir, is this half of the holy life, that is, good friendship, good companionship, and devotion to good friends?' The Blessed One said: 'Do not say so, Ānanda! Do not say so, Ānanda! This is the entire holy life, Ānanda, that is, good friendship, good companionship, and devotion to good friends. It is to be expected, Ānanda, of a monk who has a good friend, a good companion, and is devoted to good friends, that he will develop the noble eightfold path, that he will make much of the noble eightfold path. And how, Ānanda, does a monk with a good friend... develop the noble eightfold path and make much of the noble eightfold path? Here, Ānanda, a monk develops right view... he develops right concentration based on seclusion. Thus, Ānanda, a monk with a good friend... makes much of it. By this method, Ānanda, it should be known how this is the entire holy life, that is, good friendship, good companionship, and devotion to good friends. Indeed, Ānanda, by relying on me as a good friend, beings subject to birth are freed from birth; beings subject to aging... beings subject to sorrow, lamentation, pain, grief, and despair are freed from sorrow, lamentation, pain, grief, and despair' (SN 5.2).

Bhikkhūnaṃ bāhiraṅgasampattiṃ kathentopi āha – ‘‘bāhiraṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi, yaṃ evaṃ mahato atthāya saṃvattati, yathayidaṃ, bhikkhave, kalyāṇamittatā. Kalyāṇamittatā, bhikkhave, mahato atthāya saṃvattatī’’ti (a. ni. 1.113). Mahācundassa kilesasallekhapaṭipadaṃ kathentopi, ‘‘pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmāti sallekho karaṇīyo’’ti (ma. ni. 1.83) āha. Meghiyattherassa vimuttiparipācaniyadhamme kathentopi, ‘‘aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripākāya saṃvattanti. Katame pañca? Idha, meghiya, bhikkhu kalyāṇamitto hoti’’ti (udā. 31) kalyāṇamittūpanissayameva visesesi. Piyaputtassa rāhulattherassa abhiṇhovādaṃ dentopi –

Even when speaking of the accomplishment of the external factor for the monks, he said: ‘Monks, taking it as an external factor, I do not perceive any other single factor that leads to such great benefit as this: good friendship. Good friendship, monks, leads to great benefit’ (AN 1.113). When explaining to Mahācunda the practice for effacing defilements, he also said: ‘The practice of effacing should be done thus: “Others will have evil friends, but here we will have good friends”’ (MN 1.83). When teaching the Venerable Meghiya about the qualities that ripen liberation, he emphasized only the supportive condition of good friendship, saying: ‘Meghiya, for the liberation of mind that is not yet ripe, five things lead to its ripening. What five? Here, Meghiya, a monk has good friends’ (Ud 4.1). Even when repeatedly giving exhortation to his beloved son, the Venerable Rāhula, he said—

‘‘Mitte bhajassu kalyāṇe, pantañca sayanāsanaṃ;

Vivittaṃ appanigghosaṃ, mattaññū hohi bhojane.

“Associate with good friends; resort to a remote lodging, secluded and with little noise; be one who knows the measure in food.

Cīvare piṇḍapāte ca, paccaye sayanāsane;

Etesu taṇhaṃ mākāsi, mā lokaṃ punarāgamī’’ti. (su. ni. 340, 341) –

For robes, almsfood, medicinal requisites, and lodging—do not create craving for these. May you not come to this world again.”

Kalyāṇamittūpanissayameva sabbapaṭhamaṃ kathesi. Evaṃ mahā esa kalyāṇamittūpanissayo nāma. Idhāpi taṃ dassento bhagavā dvīsu dhammesu tathāgato samannesitabboti desanaṃ ārabhi. Paṇḍito bhikkhu dvīsu dhammesu tathāgataṃ esatu gavesatūti attho. Etena bhagavā ayaṃ mahājaccoti vā, lakkhaṇasampannoti vā, abhirūpo dassanīyoti vā, abhiññāto abhilakkhitoti vā, imaṃ nissāyāhaṃ cīvarādayo paccaye labhissāmīti vā, evaṃ cintetvā maṃ nissāya vasanakiccaṃ natthi. Yo pana evaṃ sallakkheti, ‘‘pahoti me esa satthā hutvā satthukiccaṃ sādhetu’’nti, so maṃ bhajatūti sīhanādaṃ nadati. Buddhasīhanādo kira nāmesa suttantoti.

He taught first of all only the supportive condition of good friendship. Thus, this supportive condition named ‘good friendship’ is of great benefit. Here too, the Blessed One, wishing to show this, began the teaching thus: “The Tathāgata should be investigated in two qualities.” The meaning is: “A wise monk should seek and investigate the Tathāgata in two qualities.” By this, the Blessed One declares a lion’s roar, saying: “There is no need to dwell in dependence on me by thinking: ‘He is of high birth,’ or ‘He is endowed with the marks,’ or ‘He is beautiful and lovely to see,’ or ‘He is renowned and distinguished,’ or ‘Depending on him, I will receive requisites such as robes.’ But whoever reflects thus: ‘This one, being my teacher, is able to accomplish the teacher’s task,’ let him associate with me.” Indeed, this discourse is called the Lion’s Roar of the Buddha.

Idāni [Pg.279] te dve dhamme dassento cakkhusotaviññeyyesūti āha. Tattha satthu kāyiko samācāro vīmaṃsakassa cakkhuviññeyyo dhammo nāma. Vācasiko samācāro sotaviññeyyo dhammo nāma. Idāni tesu samannesitabbākāraṃ dassento ye saṃkiliṭṭhātiādimāha. Tattha saṃkiliṭṭhāti kilesasampayuttā. Te ca na cakkhusotaviññeyyā. Yathā pana udake calante vā pupphuḷake vā muñcante anto maccho atthīti viññāyati, evaṃ pāṇātipātādīni vā karontassa, musāvādādīni vā bhaṇantassa kāyavacīsamācāre disvā ca sutvā ca taṃsamuṭṭhāpakacittaṃ saṃkiliṭṭhanti viññāyati. Tasmā evamāha. Saṃkiliṭṭhacittassa hi kāyavacīsamācārāpi saṃkiliṭṭhāyeva nāma. Na te tathāgatassa saṃvijjantīti na te tathāgatassa atthi. Na upalabbhantīti evaṃ jānātīti attho. Natthitāyeva hi te na upalabbhanti na paṭicchannatāya. Tathā hi bhagavā ekadivasaṃ imesu dhammesu bhikkhusaṅghaṃ pavārento āha – ‘‘handa dāni, bhikkhave, pavāremi vo, na ca me kiñci garahatha kāyikaṃ vā vācasikaṃ vā’’ti. Evaṃ vutte āyasmā sāriputto uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘na kho mayaṃ, bhante, bhagavato kiñci garahāma kāyikaṃ vā vācasikaṃ vā. Bhagavā hi, bhante, anuppannassa maggassa uppādetā, asañjātassa maggassa sañjānetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido. Maggānugā ca, bhante, etarahi sāvakā viharanti pacchāsamannāgatā’’ti (saṃ. ni. 1.215). Evaṃ parisuddhā tathāgatassa kāyavacīsamācārā. Uttaropi sudaṃ māṇavo tathāgatassa kāyavacīdvāre anārādhanīyaṃ kiñci passissāmīti satta māse anubandhitvā likkhāmattampi na addasa. Manussabhūto vā esa buddhabhūtassa kāyavacīdvāre kiṃ anārādhanīyaṃ passissati? Māropi devaputto bodhisattassa sato mahābhinikkhamanato paṭṭhāya chabbassāni gavesamāno kiñci anārādhanīyaṃ nāddasa, antamaso cetoparivitakkamattampi. Māro kira cintesi – ‘‘sacassa vitakkitamattampi akusalaṃ passissāmi, tattheva naṃ muddhani paharitvā pakkamissāmī’’ti. So chabbassāni adisvā buddhabhūtampi ekaṃ vassaṃ anubandhitvā kiñci vajjaṃ apassanto gamanasamaye vanditvā –

Now, wishing to show these two qualities, he says, “in things cognizable by the eye and ear.” Herein, the Teacher’s bodily conduct is a quality cognizable by the eye-consciousness of an investigator. His verbal conduct is a quality cognizable by the ear-consciousness. Now, indicating the manner in which these should be investigated, he says, “those that are defiled,” and so on. Herein, “defiled” means associated with defilements. And these are not cognizable by the eye or ear. Just as when water is agitated or bubbles are rising, it is known that there is a fish inside, so too, upon seeing and hearing the bodily and verbal conduct of one who is committing acts like killing living beings or speaking falsely, the mind that gives rise to them is known as defiled. Therefore, it is said thus. For one with a defiled mind, bodily and verbal conduct is also called defiled. The statement 'they are not found in the Tathāgata' means that they do not exist for the Tathāgata; they are not to be found. One knows thus—this is the meaning. Indeed, they are not found because of their non-existence, not because they are concealed. Thus, the Blessed One once invited the Saṅgha of monks regarding these qualities, saying: “Come now, monks, I invite you: do you censure me for anything, whether bodily or verbal?” When this was said, the Venerable Sāriputta rose from his seat, arranged his upper robe over one shoulder, and, raising his joined palms toward the Blessed One, said: “Venerable sir, we do not censure the Blessed One for anything, whether bodily or verbal. For the Blessed One, venerable sir, is the originator of the unarisen path, the producer of the unproduced path, the declarer of the undeclared path. He is the knower of the path, the discoverer of the path, the skilled in the path. And now, venerable sir, his disciples dwell following the path, endowed with it after him” (SN 1.215). Thus, the Tathāgata’s bodily and verbal conduct is utterly pure. Moreover, the young man Uttara, thinking, “I will see something displeasing in the Tathāgata’s bodily and verbal doors,” followed him for seven months but did not see even a fault the size of a nit. Being a human, what displeasing thing could this Uttara see in the bodily and verbal doors of one who has become a Buddha? Even Māra the devaputta, searching for six years from the time of the Bodhisatta’s great renunciation, did not see anything displeasing, not even a mere defiled thought. It is said that Māra thought: “If I see even the slightest unwholesome thought in him, I will strike him on the head right there and leave.” Not seeing anything after six years, and even after the Bodhisatta had become the Buddha, Māra followed him for one more year. Failing to find any fault, at the time of his departure, he paid homage and said—

‘‘Mahāvīra [Pg.280] mahāpuññaṃ, iddhiyā yasasā jalaṃ;

Sabbaverabhayātītaṃ, pāde vandāmi gotama’’nti. (saṃ. ni. 1.159) –

“Great Hero of great merit, blazing with power and glory; gone beyond all enmity and fear, Gotama, I pay homage to your feet.”

Gāthaṃ vatvā gato.

Having spoken the verse, he left.

Vītimissāti kāle kaṇhā, kāle sukkāti evaṃ vomissakā. Vodātāti parisuddhā nikkilesā. Saṃvijjantīti vodātā dhammā atthi upalabbhanti. Tathāgatassa hi parisuddhā kāyasamācārādayo. Tenāha – ‘‘cattārimāni, bhikkhave, tathāgatassa arakkheyyāni. Katamāni cattāri? Parisuddhakāyasamācāro, bhikkhave, tathāgato, natthi tathāgatassa kāyaduccaritaṃ, yaṃ tathāgato rakkheyya, ‘mā me idaṃ paro aññāsī’ti. Parisuddhavacīsamācāro… parisuddhamanosamācāro… parisuddhājīvo, bhikkhave, tathāgato, natthi tathāgatassa micchājīvo, yaṃ tathāgato rakkheyya, mā me idaṃ paro aññāsī’’ti (a. ni. 7.58).

“Vītimissā” means at one time black, at another time white, thus mixed. “Vodātā” means purified, without defilements. “Saṃvijjanti” means purified qualities exist and are found. For the Tathāgata's bodily conduct and so forth are indeed pure. Therefore it is said: “Monks, these four things of the Tathāgata need no guarding. What four? The Tathāgata, monks, is pure in bodily conduct; there is no bodily misconduct of the Tathāgata that he would guard, thinking, 'Lest another know this of me.' The Tathāgata is pure in verbal conduct... pure in mental conduct... pure in livelihood, monks; there is no wrong livelihood of the Tathāgata that he would guard, thinking, 'Lest another know this of me.'” (AN 7.58)

Imaṃ kusalaṃ dhammanti imaṃ anavajjaṃ ājīvaṭṭhamakasīlaṃ. ‘‘Ayamāyasmā satthā kiṃ nu kho dīgharattaṃ samāpanno aticirakālato paṭṭhāya iminā samannāgato, udāhu ittarasamāpanno hiyyo vā pare vā parasuve vā divase samāpanno’’ti evaṃ gavesatūti attho. Ekaccena hi ekasmiṃ ṭhāne vasantena bahu micchājīvakammaṃ kataṃ, taṃ tattha kālātikkame paññāyati, pākaṭaṃ hoti. So aññataraṃ paccantagāmaṃ vā samuddatīraṃ vā gantvā paṇṇasālaṃ kāretvā āraññako viya hutvā viharati. Manussā sambhāvanaṃ uppādetvā tassa paṇīte paccaye denti. Janapadavāsino bhikkhū tassa parihāraṃ disvā, ‘‘atidappito vatāyaṃ āyasmā, ko nu kho eso’’ti pariggaṇhantā, ‘‘asukaṭṭhāne asukaṃ nāma micchājīvaṃ katvā pakkantabhikkhū’’ti ñatvā na sakkā iminā saddhiṃ uposatho vā pavāraṇā vā kātunti sannipatitvā dhammena samena ukkhepanīyādīsu aññataraṃ kammaṃ karonti. Evarūpāya paṭicchannapaṭipattiyā atthibhāvaṃ vā natthibhāvaṃ vā vīmaṃsāpetuṃ evamāha.

“This wholesome quality” refers to this blameless virtue of purity of livelihood. The meaning is: one should investigate thus: “This venerable one, the Teacher, has he been endowed for a long time, possessed of this since a very long time ago? Or has he been endowed only for a short while, endowed yesterday, the day before, or the day before that?” For a certain person, while living in one place, has done much by way of wrong livelihood, which becomes known there after a long time has passed and becomes manifest. He goes to some border village or the seashore, has a leaf hut built, and dwells as if he were a forest-dweller. People, developing esteem, give him excellent requisites. The monks dwelling in the countryside, seeing the support he receives, investigate, thinking: “This venerable one is indeed very secretive! Who can he be?” Discovering that “He is the monk who left after doing such-and-such wrong livelihood in such-and-such a place,” they conclude: “It is not possible to perform the Uposatha or Pavāraṇā with him.” Gathering together, they perform one of the formal acts such as suspension, in accordance with the Dhamma and in concord. To have one investigate whether such concealed practice exists or not, it was said thus.

Evaṃ jānātīti dīgharattaṃ samāpanno, na ittarasamāpannoti jānāti. Anacchariyaṃ cetaṃ. Yaṃ tathāgatassa etarahi sabbaññutaṃ pattassa dīgharattaṃ ājīvaṭṭhamakasīlaṃ [Pg.281] parisuddhaṃ bhaveyya. Yassa bodhisattakālepi evaṃ ahosi.

“Thus he knows” means he knows: “He has been endowed for a long time, not endowed only for a short while.” And this is not surprising: that for the Tathāgata, having now attained omniscience, his virtue of purity of livelihood should be pure for a long time. For him, it was so even during his time as a Bodhisatta.

Atīte kira gandhārarājā ca vedeharājā ca dvepi sahāyakā hutvā kāmesu ādīnavaṃ disvā rajjāni puttānaṃ niyyātetvā isipabbajjaṃ pabbajitvā ekasmiṃ araññagāmake piṇḍāya caranti. Paccanto nāma dullabhaloṇo hoti. Tato aloṇaṃ yāguṃ labhitvā ekissāya sālāya nisīditvā pivanti. Antarantare manussā loṇacuṇṇaṃ āharitvā denti. Ekadivasaṃ eko vedehisissa paṇṇe pakkhipitvā loṇacuṇṇaṃ adāsi. Vedehisi gahetvā upaḍḍhaṃ gandhārisissa-santike ṭhapetvā upaḍḍhaṃ attano santike ṭhapesi. Tato thokaṃ paribhuttāvasesaṃ disvā, ‘‘mā idaṃ nassī’’ti paṇṇena veṭhetvā tiṇagahane ṭhapesi. Puna ekasmiṃ divase yāgupānakāle satiṃ katvā olokento taṃ disvā gandhārisiṃ upasaṅkamitvā, ‘‘ito thokaṃ gaṇhatha ācariyā’’ti āha. Kuto te laddhaṃ vedehisīti? Tasmiṃ divase paribhuttāvasesaṃ ‘‘mā nassī’’ti mayā ṭhapitanti. Gandhārisi gahetuṃ na icchati, aloṇakaṃyeva yāguṃ pivitvā vedehaṃ isiṃ avoca –

It is said that in the past, the king of Gandhāra and the king of Videha, who were both friends, saw the danger in sensual pleasures. Having handed over their kingdoms to their sons, they went forth into the ascetic life and wandered for alms in a certain forest village. In that border region, salt was difficult to obtain. Thus, having received saltless gruel, they would sit in a certain hall and drink it. From time to time, people would bring salt powder and give it to them. One day, someone gave the Videha ascetic some salt powder, having placed it in a leaf. The Videha ascetic took it, placed half near the Gandhāra ascetic, and placed half near himself. Then, seeing a small amount left over after consumption, he thought, “May this not perish,” wrapped it in a leaf, and placed it in a thicket of grass. Again, on another day, at the time of drinking gruel, he became mindful and, seeing it, approached the Gandhāra ascetic and said, “Teacher, please take a little from this.” “From where did you get this, O Videha ascetic?” “On that day, what was left over after consumption was set aside by me with the thought, ‘May it not perish.’” The Gandhāra ascetic did not wish to take it; having drunk the saltless gruel, he said this to the Videha ascetic—

‘‘Hitvā gāmasahassāni, paripuṇṇāni soḷasa;

Koṭṭhāgārāni phītāni, sannidhiṃ dāni kubbasī’’ti. (jā. 1.7.76);

“Having abandoned a thousand villages full of wealth and sixteen prosperous storehouses, do you now practice accumulation?”

Vedehisi avoca – ‘‘tumhe rajjaṃ pahāya pabbajitā, idāni kasmā loṇacuṇṇamattasannidhikāraṇā pabbajjāya anucchavikaṃ na karothā’’ti? Kiṃ mayā kataṃ vedehisīti? Atha naṃ āha –

The Videha ascetic said: “You have gone forth, having abandoned a kingdom. Now, for what reason, on account of storing a mere bit of salt powder, do you do that which is unsuitable for one who has gone forth?” “What have I done, O Videha ascetic?” Then he said to him:

‘‘Hitvā gandhāravisayaṃ, pahūtadhanadhāriyaṃ;

Pasāsanato nikkhanto, idha dāni pasāsasī’’ti. (jā. 1.7.77);

“Having abandoned the Gandhāra realm, a repository of abundant wealth and grain; having departed from governance, do you now govern here?”

Gandhāro āha –

The Gandhāra ascetic said:

‘‘Dhammaṃ bhaṇāmi vedeha, adhammo me na ruccati;

Dhammaṃ me bhaṇamānassa, na pāpamupalimpatī’’ti. (jā. 1.7.78);

“I speak the Dhamma, O Videha; what is not Dhamma is not pleasing to me. For me, who speaks the Dhamma, evil does not cling.”

Vedeho [Pg.282] āha –

The Videha ascetic said:

‘‘Yena kenaci vaṇṇena, paro labhati ruppanaṃ;

Mahatthiyampi ce vācaṃ, na taṃ bhāseyya paṇḍito’’ti. (jā. 1.7.79);

“If by some means another person becomes vexed, a wise person should not speak that speech, even if it is of great benefit.”

Gandhāro āha –

The Gandhāra ascetic said:

‘‘Kāmaṃ ruppatu vā mā vā, bhusaṃva vikirīyatu;

Dhammaṃ me bhaṇamānassa, na pāpamupalimpatī’’ti. (jā. 1.7.80);

“Indeed, let him be vexed or not, or let him speak out strongly; for me, who speaks the Dhamma, evil does not cling.”

Tato vedehisi yassa sakāpi buddhi natthi, ācariyasantike vinayaṃ na sikkhati, so andhamahiṃso viya vane caratīti cintetvā āha –

Then the Videha ascetic, thinking, “He for whom there is no reassuring wisdom, and who does not learn discipline in the presence of a teacher, wanders in the forest like a blind buffalo,” said:

‘‘No ce assa sakā buddhi, vinayo vā susikkhito;

Vane andhamahiṃsova, careyya bahuko jano.

“If one had no reassuring wisdom of one’s own, nor a well-learned discipline, many people would wander like a blind buffalo in the forest.”

Yasmā ca panidhekacce, āceramhi susikkhitā;

Tasmā vinītavinayā, caranti susamāhitā’’ti. (jā. 1.7.81-82);

“But since some here are well-trained by a teacher, therefore, disciplined by that training, they live well-composed.”

Evañca pana vatvā vedehisi ajānitvā mayā katanti gandhārisiṃ khamāpesi. Te ubhopi tapaṃ caritvā brahmalokaṃ agamaṃsu. Evaṃ tathāgatassa bodhisattakālepi dīgharattaṃ ājīvaṭṭhamakasīlaṃ parisuddhaṃ ahosi.

And having spoken thus, the Videha ascetic had the Gandhāra ascetic forgive him, saying, “It was done by me unknowingly.” Both of them, having practiced austerities, went to the Brahma-world. Thus, for the Tathāgata, even during the time he was a Bodhisatta, the virtue of purity of livelihood was pure for a long time.

Uttajjhāpanno ayamāyasmā bhikkhu yasapattoti ayamāyasmā amhākaṃ satthā bhikkhu ñattaṃ paññātabhāvaṃ pākaṭabhāvaṃ ajjhāpanno nu kho, sayañca parivārasampattiṃ patto nu kho noti. Tena cassa paññātajjhāpannabhāvena yasasannissitabhāvena ca kiṃ ekacce ādīnavā sandissanti udāhu noti evaṃ samannesantūti dasseti. Na tāva, bhikkhaveti, bhikkhave, yāva bhikkhu na rājarājamahāmattādīsu abhiññātabhāvaṃ vā parivārasampattiṃ vā āpanno hoti, tāva ekacce mānātimānādayo ādīnavā na saṃvijjanti upasantūpasanto viya sotāpanno viya sakadāgāmī viya ca viharati. Ariyo nu kho puthujjano nu khotipi ñātuṃ na sakkā hoti.

The meaning of ‘This venerable bhikkhu has become well-known and has attained fame’ is this: one should investigate, ‘Has this venerable bhikkhu, our Teacher, indeed attained a state of being known and prominent? Has he indeed attained the accomplishment of a retinue, or not? For him, due to that state of being well-known and that reliance on fame, do certain dangers appear, or do they not?’ He shows this meaning: ‘Let them investigate thus.’ The meaning of ‘Not yet, O bhikkhus,’ is this: O bhikkhus, for as long as a bhikkhu has not attained a state of being well-known or the accomplishment of a retinue among kings, royal ministers, and so on, for that long certain dangers such as conceit, excessive conceit, and so on, do not exist. He dwells as if utterly peaceful, as if a stream-enterer, and as if a once-returner. It is not possible to know, ‘Is he a noble one, or is he a worldling?’

Yato [Pg.283] ca kho, bhikkhaveti yadā pana idhekacco bhikkhu ñāto hoti parivārasampanno vā, tadā tiṇhena siṅgena gogaṇaṃ vijjhanto duṭṭhagoṇo viya, migasaṅghaṃ abhimaddamāno dīpi viya ca aññe bhikkhū tattha tattha vijjhanto agāravo asabhāgavutti aggapādena bhūmiṃ phusanto viya carati. Ekacco pana kulaputto yathā yathā ñāto hoti yasassī, tathā tathā phalabhārabharito viya sāli suṭṭhutaraṃ onamati, rājarājamahāmattādīsu upasaṅkamantesu akiñcanabhāvaṃ paccavekkhitvā samaṇasaññaṃ upaṭṭhapetvā chinnavisāṇausabho viya, caṇḍāladārako viya ca sorato nivāto nīcacitto hutvā bhikkhusaṅghassa ceva sadevakassa ca lokassa, hitāya sukhāya paṭipajjati. Evarūpaṃ paṭipattiṃ sandhāya ‘‘nāssa idhekacce ādīnavā’’ti āha.

The meaning of ‘And when, O bhikkhus,’ is this: But when a certain bhikkhu in this Dispensation becomes well-known or accomplished with a retinue, then, like a vicious bull goring a herd of cattle with a sharp horn, and like a leopard crushing a herd of deer, he goes about oppressing other bhikkhus in various matters, being disrespectful, not living in fellowship, walking as if touching the ground only with the tip of his foot. But a certain son of good family, in whatever way he becomes well-known and famous, in that same way he bends down exceedingly, like a stalk of rice laden with the burden of its fruit. When approached by kings, royal ministers, and so on, having reflected on his state of having nothing and having established the perception, ‘I am a recluse,’ he becomes like a bull with broken horns and like the young son of an outcaste—gentle, humble, and lowly in mind—and practices for the welfare and happiness of the community of bhikkhus and of the world with its devas. Referring to such a practice, He said, ‘For him, certain dangers do not exist here.’”

Tathāgato pana aṭṭhasu lokadhammesu tādī, so hi lābhepi tādī, alābhepi tādī, yasepi tādī, ayasepi tādī, pasaṃsāyapi tādī, nindāyapi tādī, sukhepi tādī, dukkhepi tādī, tasmā sabbākārena nāssa idhekacce ādīnavā saṃvijjanti. Abhayūparatoti abhayo hutvā uparato, accantūparato satatūparatoti attho. Na vā bhayena uparatotipi abhayūparato. Cattāri hi bhayāni kilesabhayaṃ vaṭṭabhayaṃ duggatibhayaṃ upavādabhayanti. Puthujjano catūhipi bhayehi bhāyati. Sekkhā tīhi, tesañhi duggatibhayaṃ pahīnaṃ, iti satta sekkhā bhayūparatā, khīṇāsavo abhayūparato nāma, tassa hi ekampi bhayaṃ natthi. Kiṃ paravādabhayaṃ natthīti? Natthi. Parānuddayaṃ pana paṭicca, ‘‘mādisaṃ khīṇāsavaṃ paṭicca sattā mā nassantū’’ti upavādaṃ rakkhati. Mūluppalavāpivihāravāsī yasatthero viya.

The Tathāgata, however, is unperturbed by the eight worldly conditions. He is unperturbed by gain and loss, fame and disgrace, praise and blame, pleasure and pain. Therefore, in every way, no drawbacks are found in him. 'Abhayūparato' means: having become fearless, he has ceased; the meaning is that he is utterly ceased, constantly ceased. Alternatively, 'abhayūparato' means one who has not ceased out of fear. There are four kinds of fear: the fear of defilements, the fear of the round of existence, the fear of states of woe, and the fear of reproach. The ordinary person fears all four. The trainees fear three, for the fear of states of woe has been abandoned in them. Thus, the seven trainees have ceased from fear. The one whose taints are destroyed is called 'ceased without fear,' for he has not even a single fear. Is there no fear of reproach from others? There is none. Yet, out of compassion for others, he guards against reproach, thinking, 'May beings not perish on account of one like me, whose taints are destroyed.' Like the elder Yasa, who dwelt in Mūluppalavāpi-vihāra.

Thero kira mūluppalavāpigāmaṃ piṇḍāya pāvisi. Athassa upaṭṭhākakuladvāraṃ pattassa pattaṃ gahetvā thaṇḍilapīṭhakaṃ nissāya āsanaṃ paññapesuṃ. Amaccadhītāpi taṃyeva pīṭhakaṃ nissāya paratobhāge nīcataraṃ āsanaṃ paññāpetvā nisīdi. Eko nevāsiko bhikkhu pacchā piṇḍāya paviṭṭho dvāre ṭhatvāva olokento thero amaccadhītarā saddhiṃ ekamañce nisinnoti sallakkhetvā, ‘‘ayaṃ paṃsukūliko vihāreva upasantūpasanto [Pg.284] viya viharati, antogāme pana upaṭṭhāyikāhi saddhiṃ ekamañce nisīdatī’’ti cintetvā, ‘‘kiṃ nu kho mayā duddiṭṭha’’nti punappunaṃ oloketvā tathāsaññīva hutvā pakkāmi. Theropi bhattakiccaṃ katvā vihāraṃ gantvā vasanaṭṭhānaṃ pavisitvā dvāraṃ pidhāya nisīdi. Nevāsikopi katabhattakicco vihāraṃ gantvā, ‘‘taṃ paṃsukūlikaṃ niggaṇhitvā vihārā nikkaḍḍhissāmī’’ti asaññatanīhārena therassa vasanaṭṭhānaṃ gantvā paribhogaghaṭato uluṅkena udakaṃ gahetvā mahāsaddaṃ karonto pāde dhovi. Thero, ‘‘ko nu kho ayaṃ asaññatacāriko’’ti āvajjanto sabbaṃ ñatvā, ‘‘ayaṃ mayi manaṃ padosetvā apāyūpago mā ahosī’’ti vehāsaṃ abbhuggantvā kaṇṇikāmaṇḍalasamīpe pallaṅkena nisīdi. Nevāsiko duṭṭhākārena ghaṭikaṃ ukkhipitvā dvāraṃ vivaritvā anto paviṭṭho theraṃ apassanto, ‘‘heṭṭhāmañcaṃ paviṭṭho bhavissatī’’ti oloketvā tatthāpi apassanto nikkhamituṃ ārabhi. Thero ukkāsi. Itaro uddhaṃ olokento disvā adhivāsetuṃ asakkonto evamāha – ‘‘patirūpaṃ te, āvuso, paṃsukūlika evaṃ ānubhāvasampannassa upaṭṭhāyikāya saddhiṃ ekamañce nisīditu’’nti. Pabbajitā nāma, bhante, mātugāmena saddhiṃ na ekamañce nisīdanti, tumhehi pana duddiṭṭhametanti. Evaṃ khīṇāsavā parānuddayāya upavādaṃ rakkhanti.

It is said that the elder entered the village of Mūluppalavāpi for alms. When he reached the door of his supporter's family, they took his bowl and prepared a seat for him on a low wooden stool. The minister's daughter also prepared a lower seat on the other side of that very stool and sat down. A resident monk who had entered for alms later, standing at the door and looking, perceived that the elder was sitting with the minister's daughter on a single seat. Thinking, 'This rag-robed monk lives as if very peaceful in the monastery, but here in the village he sits on a single seat with female supporters,' he pondered, 'What, have I seen something wrong?' and, looking again and again, departed with that very perception. The elder, having finished his meal, went to the monastery, entered his dwelling, closed the door, and sat down. The resident monk, having also finished his meal, went back to the monastery thinking, 'I will rebuke that rag-robed monk and expel him from the monastery.' With an unrestrained manner, he went to the elder's dwelling, took water from the water pot with a ladle, and loudly washed his feet. The elder, reflecting, 'Who is this with such unrestrained conduct?' and understanding everything, thought, 'May he not, having corrupted his mind toward me, go to a state of loss.' Rising into the air, he sat cross-legged near the roof-pinnacle. The resident monk, with a hostile demeanor, lifted the bolt, opened the door, and entered. Not seeing the elder, he thought, 'He must have gone under the couch,' and looking, but not finding him there either, he began to leave. The elder coughed. The other, looking up and seeing him, unable to endure it, said: 'Is it proper for you, friend, a rag-robed monk of such psychic power, to sit on a single seat with a female supporter?' 'Venerable sir, those who have gone forth do not sit on a single seat with a woman—but this was wrongly seen by you.' Thus, those whose taints are destroyed guard against reproach out of compassion for others.

Khayā rāgassāti rāgassa khayeneva. Vītarāgattā kāme na paṭisevati, na paṭisaṅkhāya vāretvāti. Tañceti evaṃ tathāgatassa kilesappahānaṃ ñatvā tattha tattha ṭhitanisinnakālādīsupi catuparisamajjhe alaṅkatadhammāsane nisīditvāpi itipi satthā vītarāgo vītadoso vītamoho vantakileso pahīnamalo abbhā muttapuṇṇacando viya suparisuddhoti evaṃ tathāgatassa kilesappahāne vaṇṇaṃ kathayamānaṃ taṃ vīmaṃsakaṃ bhikkhuṃ pare evaṃ puccheyyuṃ ceti attho.

The phrase 'Through the destruction of lust' means simply by the destruction of lust. Being without lust, he does not indulge in sensual pleasures; it is not that he wards them off after reflection. And this is the meaning: if, having known the Tathāgata's abandonment of defilements in this way, while describing the praise of the Tathāgata's abandonment of defilements thus—even when standing or sitting in various places and times, and even when seated on a decorated Dhamma-seat in the midst of the fourfold assembly—'The Teacher is without lust, without hatred, without delusion, has vomited up defilements, has abandoned stains, and is perfectly pure like the full moon freed from clouds,' others might question that investigating monk in this way.

Ākārāti kāraṇāni. Anvayāti anubuddhiyo. Saṅghe vā viharantoti appekadā aparicchinnagaṇanassa bhikkhusaṅghassa majjhe viharanto. Eko vā viharantoti icchāmahaṃ, bhikkhave, aḍḍhamāsaṃ paṭisallīyitunti, temāsaṃ paṭisallīyitunti evaṃ paṭisallāne ceva pālileyyakavanasaṇḍe ca ekako viharanto. Sugatāti suṭṭhugatā suppaṭipannā kārakā yuttapayuttā. Evarūpāpi hi ekacce bhikkhū atthi. Duggatāti [Pg.285] duṭṭhugatā duppaṭipannā kāyadaḷhibahulā vissaṭṭhakammaṭṭhānā. Evarūpāpi ekacce atthi. Gaṇamanusāsantīti gaṇabandhanena baddhā gaṇārāmā gaṇabahulikā hutvā gaṇaṃ pariharanti. Evarūpāpi ekacce atthi. Tesaṃ paṭipakkhabhūtā gaṇato nissaṭā visaṃsaṭṭhā vippamuttavihārinopi atthi.

'Ākārā' means causes. 'Anvayā' means corresponding understandings. 'Living in the Sangha' means sometimes dwelling amidst a community of monks of indeterminate number. 'Living alone' means dwelling alone both when in seclusion—having said, 'Monks, I wish to go into seclusion for half a month,' or '...for three months'—and in the Pārileyyaka forest grove. 'The well-gone' are those who are well-gone, well-practiced, doers of what should be done, and rightly striving. Indeed, there are some monks of such a kind. 'The ill-gone' are those who are ill-gone, ill-practiced, much given to strengthening the body, and have abandoned their meditation subject. Indeed, there are some of such a kind. 'Those who instruct the group' are those who, being bound by group-ties, delighting in groups, and devoted to groups, maintain a group. Indeed, there are some of such a kind. Opposed to them, there are also those who have departed from the group, are unassociated, and dwell detached.

Āmisesu sandissantīti āmisagiddhā āmisacakkhukā catupaccayaāmisatthameva āhiṇḍamānā āmisesu sandissamānakabhikkhūpi atthi. Āmisena anupalittā catūhi paccayehi vinivattamānasā abbhā muttacandasadisā hutvā viharamānāpi atthi. Nāyamāyasmā taṃ tena avajānātīti ayaṃ āyasmā satthā tāya tāya paṭipattiyā taṃ taṃ puggalaṃ nāvajānāti, ayaṃ paṭipanno kārako, ayaṃ gaṇato nissaṭo visaṃsaṭṭho. Ayaṃ āmisena anupalitto paccayehi vinivattamānaso abbhā mutto candimā viyāti evamassa gehasitavasena ussādanāpi natthi. Ayaṃ duppaṭipanno akārako kāyadaḷhibahulo vissaṭṭhakammaṭṭhāno, ayaṃ gaṇabandhanabaddho, ayaṃ āmisagiddho lolo āmisacakkhukoti evamassa gehasitavasena apasādanāpi natthīti attho. Iminā kiṃ kathitaṃ hoti? Tathāgatassa sattesu tādibhāvo kathito hoti. Ayañhi –

Āmisesu sandissantīti means: there are monks who are seen in relation to material things, being greedy for material things, with eyes for material things, wandering solely for the sake of the four requisites, which are material things. There are also monks who dwell unstained by material things, with minds turned away from the four requisites, having become like the moon freed from a cloud. Nāyamāyasmā taṃ tena avajānātīti means: this venerable one, the Teacher, does not despise that particular person for that particular practice. For him, there is no praise from the standpoint of attachment to the household life, thinking, 'This monk is of good practice, a doer... this monk has departed from the group, is unassociated... this monk is unstained by material things, with a mind turned away from the requisites, like the moon freed from a cloud.' Nor is there disparagement from the standpoint of attachment to the household life, thinking, 'This monk is of bad practice, not a doer, given to strengthening the body, one who has abandoned his meditation subject... this monk is bound by the fetters of a group... this monk is greedy for material things, fickle, with eyes for material things.' This is the meaning. What is stated by this? The Tathāgata's state of equanimity towards beings is stated. For indeed—

‘‘Vadhakassa devadattassa, corassaṅgulimālino;

Dhanapāle rāhule ca, sabbesaṃ samako munī’’ti. (mi. pa. 6.6.5);

“Towards the murderer Devadatta, and the robber Aṅgulimāla; towards Dhanapāla and towards Rāhula—the Sage is equal towards all.”

489. Tatra, bhikkhaveti tesu dvīsu vīmaṃsakesu. Yo, ‘‘ke panāyasmato ākārā’’ti pucchāyaṃ āgato gaṇṭhivīmaṃsako ca, yo ‘‘abhayūparato ayamāyasmā’’ti āgato mūlavīmaṃsako ca. Tesu mūlavīmaṃsakena tathāgatova uttari paṭipucchitabbo. So hi pubbe parasseva kathāya niṭṭhaṅgato. Paro ca nāma jānitvāpi katheyya ajānitvāpi. Evamassa kathā bhūtāpi hoti abhūtāpi, tasmā parasseva kathāya niṭṭhaṃ agantvā tato uttari tathāgatova paṭipucchitabboti attho.

489. Tatra, bhikkhaveti means: among those two investigators. There is the investigator of complex points who came with the question, “But what are the venerable’s characteristics?” and there is the investigator of the root who came with the question, “This venerable one is incapable of transgression and has ceased from it.” Among them, the Tathāgata himself should be questioned further by the root-investigator. For he had previously come to a conclusion only by the talk of another. Another person might speak knowing or not knowing. Thus, his talk may be true or it may be untrue. Therefore, without coming to a conclusion only by the talk of another, the Tathāgata himself should be questioned further than that; this is the meaning.

Byākaramānoti ettha yasmā tathāgatassa micchābyākaraṇaṃ nāma natthi, tasmā sammā micchāti avatvā byākaramānotveva vuttaṃ. Etaṃ pathohamasmi [Pg.286] etaṃ gocaroti esa mayhaṃ patho esa gocaroti attho. ‘‘Etāpātho’’tipi pāṭho, tassattho mayhaṃ ājīvaṭṭhamakasīlaṃ parisuddhaṃ, svāhaṃ tassa parisuddhabhāvena vīmaṃsakassa bhikkhuno ñāṇamukhe etāpātho, evaṃ āpāthaṃ gacchāmīti vuttaṃ hoti. No ca tena tammayoti tenapi cāhaṃ parisuddhena sīlena na tammayo, na sataṇho, parisuddhasīlattāva nittaṇhohamasmīti dīpeti.

Herein, regarding Byākaramāno: because for the Tathāgata there is no such thing as a wrong explanation, it is said simply as 'explaining,' without saying 'rightly' or 'wrongly.' Etaṃ pathohamasmi etaṃ gocaro means: 'This livelihood is my path; this livelihood is my domain.' This is the meaning. There is also the reading 'Etāpātho,' the meaning of which is: 'My virtue of purity of livelihood is pure. I, being so, because of that purity, come into the range of vision through the opening of knowledge of the investigating monk.' Thus it is said. No ca tena tammayo shows this meaning: 'And I am not made of that pure virtue, nor am I possessed of craving; it is precisely because of having pure virtue that I am without craving.'

Uttaruttariṃ paṇītapaṇītanti uttaruttariṃ ceva paṇītatarañca katvā deseti. Kaṇhasukkasappaṭibhāganti kaṇhaṃ ceva sukkañca, tañca kho sappaṭibhāgaṃ savipakkhaṃ katvā, kaṇhaṃ paṭibāhitvā sukkanti sukkaṃ paṭibāhitvā kaṇhanti evaṃ sappaṭibhāgaṃ katvā kaṇhasukkaṃ deseti. Kaṇhaṃ desentopi saussāhaṃ savipākaṃ deseti, sukkaṃ desentopi saussāhaṃ savipākaṃ deseti. Abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhaṃ gacchatīti tasmiṃ desite dhamme ekaccaṃ paṭivedhadhammaṃ abhiññāya tena paṭivedhadhammena desanādhamme niṭṭhaṃ gacchati. Satthari pasīdatīti evaṃ dhamme niṭṭhaṃ gantvā bhiyyosomattāya sammāsambuddho so bhagavāti satthari pasīdati. Tena pana bhagavatā yo dhammo akkhāto, sopi svākkhāto bhagavatā dhammo niyyānikattā. Yvāssa taṃ dhammaṃ paṭipanno saṅgho, sopi suppaṭipanno vaṅkādidosarahitaṃ paṭipadaṃ paṭipannattāti evaṃ dhamme saṅghepi pasīdati. Tañceti taṃ evaṃ pasannaṃ tattha tattha tiṇṇaṃ ratanānaṃ vaṇṇaṃ kathentaṃ bhikkhuṃ.

‘Higher and higher, more and more sublime’ means he teaches making it ever more superior and more excellent. ‘Black and white with their counterparts’ means he teaches the black and the white, having made them counterparts, with opposites. Having rejected the black, he teaches the white, and having rejected the white, he teaches the black; thus having made them counterparts, he teaches the black and the white. When teaching the black, he teaches it with its effort and its result; when teaching the white, he also teaches it with its effort and its result. ‘Having directly known, a certain one here goes to a conclusion in the teachings’ means: in that Dhamma that is taught, having directly known a certain penetrative Dhamma, by means of that penetrative Dhamma one goes to a conclusion in the Dhamma of the teaching. One gains confidence in the Teacher, and having thus gone to a conclusion in the Dhamma, to an even greater degree one gains confidence in the Teacher, thinking, ‘That Blessed One is a Perfectly Enlightened One.’ And that Dhamma declared by the Blessed One is well-declared by the Blessed One because it leads out from saṃsāra. The Sangha that has entered upon that Dhamma is also of good practice because it has entered upon a practice free from faults such as crookedness. Thus one gains confidence in the Dhamma and in the Sangha as well. ‘And that’ refers to that monk who, being thus confident, speaks of the virtues of the Three Jewels in various places.

490. Imehi ākārehīti imehi satthuvīmaṃsanakāraṇehi. Imehi padehīti imehi akkharasampiṇḍanapadehi. Imehi byañjanehīti imehi idha vuttehi akkharehi. Saddhā niviṭṭhāti okappanā patiṭṭhitā. Mūlajātāti sotāpattimaggavasena sañjātamūlā. Sotāpattimaggo hi saddhāya mūlaṃ nāma. Ākāravatīti kāraṇaṃ pariyesitvā gahitattā sakāraṇā. Dassanamūlikāti sotāpattimaggamūlikā. So hi dassananti vuccati. Daḷhāti thirā. Asaṃhāriyāti harituṃ na sakkā. Samaṇena vāti samitapāpasamaṇena vā. Brāhmaṇena vāti bāhitapāpabrāhmaṇena vā. Devena vāti upapattidevena vā. Mārena vāti vasavattimārena [Pg.287] vā, sotāpannassa hi vasavattimārenāpi saddhā asaṃhāriyā hoti sūrambaṭṭhassa viya.

490. ‘By these characteristics’ means: by these reasons for investigating the Teacher. ‘By these words’ means: by these words which are collections of letters. ‘Faith is established’ means: conviction is established. ‘Has taken root’ means: its root has arisen by means of the path of stream-entry. For the path of stream-entry is indeed called the root of faith. ‘Is well-reasoned’ means: it has a reason because it was grasped after having sought out a reason. ‘Is rooted in vision’ means: it is rooted in the path of stream-entry. For that is indeed called ‘vision.’ ‘Is firm’ means: is stable. ‘Is unshakeable’ means: it cannot be moved. ‘By an ascetic’ means: by an ascetic who has pacified evil. ‘By a brahmin’ means: by a brahmin who has cast out evil. ‘By a god’ means: by a god by rebirth. ‘By Māra’ means: by Vasavattī Māra. For indeed, the faith of a stream-enterer is unshakeable even by Vasavattī Māra, like the faith of Sūrambaṭṭha.

So kira satthu dhammadesanaṃ sutvā sotāpanno hutvā gehaṃ āgato. Atha māro dvattiṃsavaralakkhaṇappaṭimaṇḍitaṃ buddharūpaṃ māpetvā tassa gharadvāre ṭhatvā – ‘‘satthā āgato’’ti sāsanaṃ pahiṇi. Sūro cintesi, ‘‘ahaṃ idāneva satthu santikā dhammaṃ sutvā āgato, kiṃ nu kho bhavissatī’’ti upasaṅkamitvā satthusaññāya vanditvā aṭṭhāsi. Māro āha – ‘‘yaṃ te mayā, sūrambaṭṭha, rūpaṃ aniccaṃ…pe… viññāṇaṃ aniccanti kathitaṃ, taṃ anupadhāretvāva sahasā mayā evaṃ vuttaṃ. Tasmā tvaṃ rūpaṃ niccaṃ…pe… viññāṇaṃ niccanti gaṇhāhī’’ti. Sūro cintesi – ‘‘aṭṭhānametaṃ, yaṃ buddhā anupadhāretvā apaccakkhaṃ katvā kiñci katheyyuṃ, addhā ayaṃ mayhaṃ vibādhanatthaṃ māro āgato’’ti. Tato naṃ tvaṃ māroti āha. So musāvādaṃ kātuṃ nāsakkhi, āma mārosmīti paṭijāni. Kasmā āgatosīti vutte tava saddhācālanatthanti āha. Kaṇha pāpima, tvaṃ tāva ekako tiṭṭha, tādisānaṃ mārānaṃ satampi sahassampi mama saddhaṃ cāletuṃ asamatthaṃ, maggena āgatā saddhā nāma silāpathaviyaṃ patiṭṭhitasineru viya acalā hoti, kiṃ tvaṃ etthāti accharaṃ pahari. So ṭhātuṃ asakkonto tatthevantaradhāyi. Brahmunā vāti brahmakāyikādīsu aññatarabrahmunā vā. Kenaci vā lokasminti ete samaṇādayo ṭhapetvā aññenapi kenaci vā lokasmiṃ harituṃ na sakkā. Dhammasamannesanāti sabhāvasamannesanā. Dhammatāsusamanniṭṭhoti dhammatāya susamanniṭṭho, sabhāveneva suṭṭhu samannesito hotīti attho. Sesaṃ sabbattha uttānamevāti.

It is said that Sūrambaṭṭha, after hearing the Teacher's Dhamma discourse, became a stream-enterer and returned home. Then Māra, having fashioned a Buddha-form adorned with the thirty-two marks of an excellent man, stood at his door and sent a message: "The Teacher has arrived." Sūra thought, "I have just now returned from hearing the Dhamma in the Teacher's presence. What could this be?" He approached, and with the perception that it was the Teacher, he paid homage and stood there. Māra said: "O Sūrambaṭṭha, that which was spoken by me to you, namely, 'Form is impermanent... consciousness is impermanent,' that was said by me hastily, without due consideration. Therefore, you should understand that form is permanent... consciousness is permanent." Sūra thought: "This is impossible, that the Buddhas would say anything without having investigated it, without having directly realized it. Surely, this Māra has come to destroy my faith." Then he said to him, "Are you Māra?" Unable to speak falsely, he admitted, "Yes, I am Māra." When asked, "Why have you come?" he said, "To shake your faith." "O Evil One, Dark One! Let you alone stand aside. Even a hundred or a thousand Māras such as you are incapable of shaking my faith. Faith that has come through the path is unshakable, like Mount Sineru established on a rock foundation. What can you do here?" So saying, he snapped his fingers. Unable to remain, Māra vanished on that very spot. "By Brahmā" means by some Brahmā from among the Brahmakāyika deities and so on. "Or by anyone in the world" means: setting aside these ascetics and so on, it cannot be taken away by anyone else in the world. "Investigation of the Dhamma" means investigation of intrinsic nature. "Thoroughly investigated by the nature of things" means: it is well investigated by its nature; the meaning is that it is thoroughly investigated by its intrinsic nature. The rest is clear everywhere.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

In the Papañcasūdanī, the Commentary on the Middle Length Discourses.

Vīmaṃsakasuttavaṇṇanā niṭṭhitā.

The commentary on the Vīmaṃsaka Sutta is finished.

8. Kosambiyasuttavaṇṇanā

8. The Commentary on the Kosambiya Sutta

491. Evaṃ me sutanti kosambiyasuttaṃ. Tattha kosambiyanti evaṃnāmake nagare. Tassa kira nagarassa ārāmapokkharaṇīādīsu tesu tesu ṭhānesu kosambarukkhāva ussannā ahesuṃ, tasmā kosambīti saṅkhaṃ agamāsi. Kusambassa nāma isino assamato avidūre māpitattātipi [Pg.288] eke. Ghositārāmeti ghositaseṭṭhinā kārite ārāme.

491. "Thus have I heard"—this is the Kosambiya Sutta. Therein, "in Kosambī" means in the city of that name. It is said that in that city, in various places such as its parks and ponds, Kosamba trees were abundant; therefore, it came to be designated as Kosambī. Some also say it was named Kosambī because it was created not far from the hermitage of the sage named Kusamba. "In the Ghositārāma" means in the monastery built by the merchant Ghosita.

Pubbe kira addilaraṭṭhaṃ nāma ahosi. Tato kotūhalako nāma daliddo chātakabhayena saputtadāro kedāraparicchinnaṃ subhikkhaṃ raṭṭhaṃ gacchanto puttaṃ vahituṃ asakkonto chaḍḍetvā agamāsi. Mātā nivattitvā taṃ gahetvā gatā. Te ekaṃ gopālakagāmakaṃ pavisiṃsu, gopālakānañca tadā pahatapāyaso paṭiyatto hoti, tato pāyasaṃ labhitvā bhuñjiṃsu. Atha so puriso pahūtapāyasaṃ bhuñjitvā jirāpetuṃ asakkonto rattibhāge kālaṃ katvā tattheva sunakhiyā kucchimhi paṭisandhiṃ gahetvā kukkuro jāto. So gopālakassa piyo ahosi manāpo, gopālako ca paccekabuddhaṃ upaṭṭhāsi. Paccekabuddhopi bhattakiccāvasāne kukkurassa ekaṃ piṇḍaṃ deti. So paccekabuddhe sinehaṃ uppādetvā gopālakena saddhiṃ paṇṇasālampi gacchati.

It is said that in the past, there was a country named Addilaraṭṭha. From there, a poor man named Kotūhalaka, fearing starvation, was going with his wife and son to a prosperous country named Kedāraparicchinna. Unable to carry his son, he abandoned him and went on. The mother turned back, took the child, and proceeded. They entered a small village of cowherds. At that time, abundant milk-rice had been prepared for the cowherds. Obtaining the milk-rice from them, they ate. Then that man, having eaten a large amount of milk-rice and being unable to digest it, died during the night and, taking conception right there in the womb of a female dog, was born as a dog. He became dear and pleasing to the cowherd. The cowherd, for his part, attended upon a Paccekabuddha. The Paccekabuddha, at the conclusion of his meal, would give a lump of food to the dog. The dog, having developed affection for the Paccekabuddha, would also go with the cowherd to the leaf-hut.

So gopālake asannihite bhattavelāya sayameva gantvā kālārocanatthaṃ paṇṇasāladvāre bhussati, antarāmaggepi caṇḍamige disvā bhussitvā palāpeti. So paccekabuddhe mudukena cittena kālaṃ katvā devaloke nibbatti. Tatrassa ghosakadevaputtotveva nāmaṃ ahosi. So devalokato cavitvā kosambiyaṃ ekasmiṃ kulaghare nibbatti. Taṃ aputtako seṭṭhi tassa mātāpitūnaṃ dhanaṃ datvā puttaṃ katvā aggahesi. Atha so attano putte jāte sattakkhattuṃ mārāpetuṃ upakkami. So puññavantatāya sattasupi ṭhānesu maraṇaṃ appatvā avasāne ekāya seṭṭhidhītāya veyyattiyena laddhajīviko aparabhāge pituaccayena seṭṭhiṭṭhānaṃ patvā ghositaseṭṭhi nāma jāto. Aññepi kosambiyaṃ kukkuṭaseṭṭhi pāvārikaseṭṭhīti dve seṭṭhino santi. Imehi saddhiṃ tayo ahesuṃ.

When the cowherd was not present, at mealtime the dog would go by himself and bark at the door of the leaf-hut to announce the time. Also, on the way, upon seeing fierce beasts, he would bark and make them flee. That dog, having passed away with a gentle mind towards the Paccekabuddha, was reborn in the deva world. There, his name was Ghosaka the devaputta. Passing away from the deva world, he was reborn in a certain family in Kosambī. A childless merchant, having given wealth to his parents, took him and made him his son. Then, when his own son was born, the merchant attempted to have him killed seven times. Due to his merit, he did not meet death in any of the seven instances. In the end, his life was saved through the ingenuity of a merchant’s daughter. In a later part of his life, upon the death of his adoptive father, he attained the position of a merchant and became known as Ghosita the Merchant. There were also two other merchants in Kosambī: Kukkuṭa the Merchant and Pāvārika the Merchant. Together with this one, there were three.

Tena ca samayena tesaṃ sahāyakānaṃ seṭṭhīnaṃ kulūpakā pañcasatā isayo pabbatapāde vasiṃsu. Te kālena kālaṃ loṇambilasevanatthāya manussapathaṃ āgacchanti. Athekasmiṃ vāre gimhasamaye manussapathaṃ [Pg.289] āgacchantā nirudakamahākantāraṃ atikkamitvā kantārapariyosāne mahantaṃ nigrodharukkhaṃ disvā cintesuṃ – ‘‘yādiso ayaṃ rukkho, addhā ettha mahesakkhāya devatāya bhavitabbaṃ, sādhu vatassa, sace no pānīyaṃ vā bhojanīyaṃ vā dadeyyā’’ti. Devatā isīnaṃ ajjhāsayaṃ viditvā imesaṃ saṅgahaṃ karissāmīti attano ānubhāvena viṭapantarato naṅgalasīsamattaṃ udakadhāraṃ pavattesi. Isigaṇo rajatakkhandhasadisaṃ udakavaṭṭiṃ disvā attano bhājanehi udakaṃ gahetvā paribhogaṃ katvā cintesi – ‘‘devatāya amhākaṃ paribhogaudakaṃ dinnaṃ, idaṃ pana agāmakaṃ mahāaraññaṃ, sādhu vatassa, sace no āhārampi dadeyyā’’ti. Devatā isīnaṃ upasaṃkappanavasena dibbāni yāgukhajjakādīni datvā santappesi. Isayo cintayiṃsu – ‘‘devatāya amhākaṃ paribhogaudakampi bhojanampi sabbaṃ dinnaṃ, sādhu vatassa, sace no attānaṃ dasseyyā’’ti.

At that time, five hundred ascetics, who were teachers of those friendly merchants, lived at the foot of a mountain. From time to time, they would come to the human path to obtain salt and sour food. Then, on one occasion during the hot season, while coming to the human path, they crossed a vast waterless wilderness. At the edge of the wilderness, they saw a large banyan tree and thought, “Of what sort this tree is, surely a deity of great power must dwell here. It would be good indeed if she would give us drinking water or water for use.” The deity, knowing the ascetics’ intention, thought, “I will provide for them.” By her power, she made a stream of water the size of a plowshare flow from between the branches. The group of ascetics, seeing the stream of water like a silver ingot, took water in their own bowls, used it, and thought, “The deity has given us water for use. But this is a vast forest with no village nearby. It would be good indeed if she would also give us food.” The deity, according to the ascetics’ wishes, provided divine rice-gruel, hard food, and other things, and satisfied them. The ascetics thought, “The deity has given us everything, both water for use and food. It would be good indeed if she would show herself to us.”

Devatā tesaṃ ajjhāsayaṃ viditvā upaḍḍhakāyaṃ dassesi. Te āhaṃsu – ‘‘devate, mahatī te sampatti, kiṃ kammaṃ katvā imaṃ sampattiṃ adhigatāsī’’ti? Bhante, nātimahantaṃ parittakaṃ kammaṃ katvāti. Upaḍḍhauposathakammaṃ nissāya hi devatāya sā sampatti laddhā.

The deity, knowing their inclination, showed half of her body. They asked, “O deity, your prosperity is great. Having done what kamma did you attain this prosperity?” “Venerable sirs, it was by doing a small, not very great, deed.” Indeed, that prosperity was obtained by the deity by relying on the kamma of a half-Uposatha observance.

Anāthapiṇḍikassa kira gehe ayaṃ devaputto kammakāro ahosi. Seṭṭhissa hi gehe uposathadivasesu antamaso dāsakammakāre upādāya sabbo jano uposathiko hoti. Ekadivasaṃ ayaṃ kammakāro ekakova pāto uṭṭhāya kammantaṃ gato. Mahāseṭṭhi nivāpaṃ labhanamanusse sallakkhento etassevekassa araññaṃ gatabhāvaṃ ñatvā assa sāyamāsatthāya nivāpaṃ adāsi. Bhattakārikā dāsī ekasseva bhattaṃ pacitvā araññato āgatassa bhattaṃ vaḍḍhetvā adāsi, kammakāro āha – ‘‘aññesu divasesu imasmiṃ kāle gehaṃ ekasaddaṃ ahosi, ajja ativiya sannisinnaṃ, kiṃ nu kho eta’’nti? Tassa sā ācikkhi – ‘‘ajja imasmiṃ gehe sabbe manussā uposathikā, mahāseṭṭhi tuyhevekassa nivāpaṃ adāsī’’ti. Evaṃ ammāti? Āma sāmīti. Imasmiṃ kāle uposathaṃ samādinnassa uposathakammaṃ hoti na hotīti mahāseṭṭhiṃ puccha ammāti? Tāya gantvā pucchito mahāseṭṭhi āha – ‘‘sakalauposathakammaṃ na hoti, upaḍḍhakammaṃ pana hoti, uposathiko hotū’’ti[Pg.290]. Kammakāro bhattaṃ abhuñjitvā mukhaṃ vikkhāletvā uposathiko hutvā vasanaṭṭhānaṃ gantvā nipajji. Tassa āhāraparikkhīṇakāyassa rattiṃ vāto kuppi. So paccūsasamaye kālaṃ katvā upaḍḍhauposathakammanissandena mahāvaṭṭaniaṭaviyaṃ nigrodharukkhe devaputto hutvā nibbatti. So taṃ pavattiṃ isīnaṃ ārocesi.

It is said that in the household of Anāthapiṇḍika, this deva-son was a worker. Indeed, in the merchant's household, on Uposatha days, everyone, down to the slave-workers, observed the Uposatha. One day, this worker rose early all by himself and went to his workplace. The great merchant, while taking note of the people who receive rations, knew that this one man alone had gone to the forest and gave a ration for his evening meal. The female slave who was the cook, having cooked a meal for that one person alone, served the meal to the worker when he came from the forest. The worker said, “On other days at this time, the house was of one sound, but today it is very quiet. What can this be?” She explained to him, “Today, all the people in this house are observing the Uposatha. The great merchant gave a ration only for you.” “Is that so, mother?” “Yes, master.” “Mother, ask the great merchant whether, for one who undertakes the Uposatha at this time, the kamma of the Uposatha arises or not.” Having gone with her and asked, the great merchant said, “The full Uposatha kamma does not arise, but the half-kamma does. Let him observe the Uposatha.” The worker, without eating the meal, rinsed his mouth, became one who observes the Uposatha, went to his dwelling place, and lay down. For him, his body being exhausted of food, the wind element was disturbed during the night. At dawn, he passed away and, as a result of his half-Uposatha kamma, was reborn as a deva-son in a banyan tree in the great banyan forest. He reported this matter to the ascetics.

Isayo tumhehi mayaṃ buddho, dhammo, saṅghoti asutapubbaṃ sāvitā, uppanno nu kho loke buddhoti? Āma, bhante, uppannoti. Idāni kuhiṃ vasatīti? Sāvatthiṃ nissāya jetavane, bhanteti. Isayo tiṭṭhatha tāva tumhe mayaṃ satthāraṃ passissāmāti haṭṭhatuṭṭhā nikkhamitvā anupubbena kosambinagaraṃ sampāpuṇiṃsu. Mahāseṭṭhino, ‘‘isayo āgatā’’ti paccuggamanaṃ katvā, ‘‘sve amhākaṃ bhikkhaṃ gaṇhatha, bhante’’ti nimantetvā punadivase isigaṇassa mahādānaṃ adaṃsu. Isayo bhuñjitvāva gacchāmāti āpucchiṃsu. Tumhe, bhante, aññasmiṃ kāle ekampi māsaṃ dvepi tayopi cattāropi māse vasitvā gacchatha. Imasmiṃ pana vāre hiyyo āgantvā ajjeva gacchāmāti vadatha, kimidanti? Āma gahapatayo buddho loke uppanno, na kho pana sakkā jīvitantarāyo vidituṃ, tena mayaṃ turitā gacchāmāti. Tena hi, bhante, mayampi gacchāma, amhehi saddhiṃyeva gacchathāti. Tumhe agāriyā nāma mahājaṭā, tiṭṭhatha tumhe, mayaṃ puretaraṃ gamissāmāti nikkhamitvā ekasmiṃ ṭhāne dvepi divasāni avasitvā turitagamaneneva sāvatthiṃ patvā jetavanavihāre satthu santikameva agamaṃsu. Satthu madhuradhammakathaṃ sutvā sabbeva pabbajitvā arahattaṃ pāpuṇiṃsu.

The ascetics said, “By you we have been made to hear the words ‘Buddha, Dhamma, Saṅgha,’ which we had never heard before. Has a Buddha indeed arisen in the world?” “Yes, venerable sirs, he has arisen.” “Where does he reside now?” “Venerable sirs, he resides in the Jeta Grove, near Sāvatthī.” The ascetics, joyful and delighted, said, “You wait here. We will go to see the Teacher.” They set out and in due course reached the city of Kosambī. The great merchants, thinking, “The ascetics have arrived,” went out to meet them and invited them, saying, “Venerable sirs, please accept our alms-food tomorrow.” The next day, they gave a great offering to the group of ascetics. The ascetics, right after eating, asked for leave to depart. “Venerable sirs, on other occasions you stay for one, two, three, or even four months before you go. But on this occasion, having arrived yesterday, you say today that you will leave. What is the reason for this?” “Yes, householders, a Buddha has arisen in the world. Indeed, it is not possible to know the dangers to life. Therefore, we are going in haste.” “Then, venerable sirs, we too will go. Please go together with us.” “You are householders and have many entanglements. You stay behind; we will go first.” Having departed, not staying even for two days in one place, by means of swift travel alone they reached Sāvatthī and went right to the presence of the Teacher in the Jeta Grove monastery. After hearing the Teacher's sweet Dhamma talk, they all went forth and attained Arahantship.

Tepi tayo seṭṭhino pañcahi pañcahi sakaṭasatehi sappimadhuphāṇitādīni ceva paṭṭunnadukūlādīni ca ādāya kosambito nikkhamitvā anupubbena sāvatthiṃ patvā jetavanasāmante khandhāvāraṃ bandhitvā satthu santikaṃ gantvā vanditvā paṭisanthāraṃ katvā ekamantaṃ nisīdiṃsu. Satthā tiṇṇampi sahāyakānaṃ madhuradhammakathaṃ kathesi. Te balavasomanassajātā satthāraṃ nimantetvā punadivase mahādānaṃ adaṃsu. Puna nimantetvā punadivaseti evaṃ aḍḍhamāsaṃ dānaṃ datvā, ‘‘amhākaṃ janapadaṃ āgamanāya paṭiññaṃ dethā’’ti pādamūle nipajjiṃsu. Bhagavā, ‘‘suññāgāre kho gahapatayo tathāgatā abhiramantī’’ti āha. Ettāvatā paṭiññā dinnā nāma hotīti gahapatayo [Pg.291] sallakkhetvā dinnā no bhagavatā paṭiññāti dasabalaṃ vanditvā nikkhamitvā antarāmagge yojane yojane ṭhāne vihāraṃ kāretvā anupubbena kosambiṃ patvā, ‘‘loke buddho uppanno’’ti kathayiṃsu. Tayopi janā attano attano ārāme mahantaṃ dhanapariccāgaṃ katvā bhagavato vasanatthāya vihāre kārāpayiṃsu. Tattha kukkuṭaseṭṭhinā kārito kukkuṭārāmo nāma ahosi. Pāvārikaseṭṭhinā ambavane kārito pāvārikambavano nāma ahosi. Ghositena kārito ghositārāmo nāma ahosi. Taṃ sandhāya vuttaṃ – ‘‘ghositaseṭṭhinā kārite ārāme’’ti.

Those three great merchants, taking five hundred carts each filled with ghee, honey, molasses, and other provisions, as well as fine cloth and other goods, set out from Kosambī. Gradually, they reached Sāvatthī and set up camp near Jetavana. They approached the Teacher, paid homage, exchanged greetings, and sat to one side. The Teacher gave a sweet Dhamma talk to the three friends. Filled with great joy, they invited the Teacher and the next day offered a grand alms-giving. Again, they invited him and offered alms the following day, continuing this for half a month. Then, they prostrated at his feet and said, “Please grant us your promise to come to our region.” The Blessed One replied, “Householders, the Tathāgatas delight in secluded dwellings.” The householders understood that in this way the Blessed One had given his promise. They paid homage to the One of Ten Powers and departed. Along the way, at every yojana, they had monasteries built. Eventually, they returned to Kosambī and proclaimed, “A Buddha has arisen in the world!” Those three people, in their own parks, made great donations of wealth and had monasteries constructed for the Blessed One to reside in. There, the one built by the great merchant Kukkuṭa was called Kukkuṭārāma. The one built by the great merchant Pāvārika in a mango grove was called Pāvārikambavana. The one built by Ghosita was called Ghositārāma. Hence, it is said: “In the monastery built by the great merchant Ghosita.”

Bhaṇḍanajātātiādīsu kalahassa pubbabhāgo bhaṇḍanaṃ nāma, taṃ jātaṃ etesanti bhaṇḍanajātā. Hatthaparāmāsādivasena matthakaṃ patto kalaho jāto etesanti kalahajātā. Viruddhabhūtaṃ vādanti vivādaṃ, taṃ āpannāti vivādāpannā. Mukhasattīhīti vācāsattīhi. Vitudantāti vijjhantā. Te na ceva aññamaññaṃ saññāpenti na ca saññattiṃ upentīti te atthañca kāraṇañca dassetvā neva aññamaññaṃ jānāpenti. Sacepi saññāpetuṃ ārabhanti, tathāpi saññattiṃ na upenti, jānituṃ na icchantīti attho. Nijjhattiyāpi eseva nayo. Ettha ca nijjhattīti saññattivevacanamevetaṃ. Kasmā panete bhaṇḍanajātā ahesunti? Appamattakena kāraṇena.

In the context of 'Bhaṇḍanajātā' and so on, the preliminary stage of a dispute is called 'bhaṇḍana.' Those in whom this has arisen are called 'bhaṇḍanajātā.' Those in whom a dispute has arisen, reaching its peak through physical contact such as grasping hands, are called 'kalahajātā.' Contradictory speech is 'vivāda,' and those who have fallen into it are called 'vivādāpannā.' 'Mukhasattīhi' means with word-spears. 'Vitudantā' means piercing. Regarding 'They neither convince one another, nor do they come to an understanding': this means that, having shown the meaning and the reason, they do not make one another understand. Even if they attempt to make the other understand, they still do not come to an understanding; the meaning is that they do not wish to understand. The same interpretation applies to 'nijjhatti.' And here, 'nijjhatti' is simply a synonym for 'saññatti' (understanding). But why did they become quarrelsome? For a trifling reason.

Dve kira bhikkhū ekasmiṃ āvāse vasanti vinayadharo ca suttantiko ca. Tesu suttantiko bhikkhu ekadivasaṃ vaccakuṭiṃ paviṭṭho ācamanaudakāvasesaṃ bhājane ṭhapetvāva nikkhami. Vinayadharo pacchā paviṭṭho taṃ udakaṃ disvā nikkhamitvā taṃ bhikkhuṃ pucchi, āvuso, tayā idaṃ udakaṃ ṭhapitanti? Āma, āvusoti. Tvamettha āpattibhāvaṃ na jānāsīti? Āma na jānāmīti. Hoti, āvuso, ettha āpattīti. Sace hoti desessāmīti. Sace pana te, āvuso, asañcicca asatiyā kataṃ, natthi te āpattīti. So tassā āpattiyā anāpattidiṭṭhi ahosi.

It is said that two monks lived in the same monastery—one versed in the Vinaya and the other in the Suttas. One day, the monk versed in the Suttas entered the latrine and, upon leaving, left the remaining cleansing water in a container. Later, the monk versed in the Vinaya entered, saw the water, came out, and asked the other monk, “Friend, did you leave this water?” “Yes, friend.” “Do you not know that this involves an offense?” “No, I do not know.” “Friend, there is an offense here.” “If there is, I will confess it.” “But if, friend, you did it unintentionally and unmindfully, there is no offense for you.” So he, regarding that offense, held the view that it was not an offense.

Vinayadharo attano nissitakānaṃ, ‘‘ayaṃ suttantiko āpattiṃ āpajjamānopi na jānātī’’ti ārocesi. Te tassa nissitake disvā – ‘‘tumhākaṃ upajjhāyo āpattiṃ āpajjitvāpi āpattibhāvaṃ na jānātī’’ti āhaṃsu. Te gantvā attano upajjhāyassa ārocesuṃ. So [Pg.292] evamāha – ‘‘ayaṃ vinayadharo pubbe ‘anāpattī’ti vatvā idāni ‘āpattī’ti vadati, musāvādī eso’’ti. Te gantvā, ‘‘tumhākaṃ upajjhāyo musāvādī’’ti evaṃ aññamaññaṃ kalahaṃ vaḍḍhayiṃsu, taṃ sandhāyetaṃ vuttaṃ.

The Vinaya expert informed his pupils, saying, “This Suttanta expert, even when committing an offense, does not know it.” His pupils, seeing the Suttanta expert's pupils, said, “Your preceptor commits an offense and does not even know it is an offense.” The Suttanta expert's pupils went and reported this to their own preceptor. He said, “This Vinaya expert previously said, ‘It is not an offense,’ but now says, ‘It is an offense.’ He is a liar.” His pupils went back and said, “Your preceptor is a liar.” Thus they increased their mutual quarrel. This was said with reference to that.

Bhagavantaṃ etadavocāti etaṃ, ‘‘idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā’’tiādivacanaṃ avoca. Tañca kho neva piyakamyatāya na bhedādhippāyena, atha kho atthakāmatāya hitakāmatāya. Sāmaggikārako kiresa bhikkhu, tasmāssa etadahosi – ‘‘yathā ime bhikkhū vivādaṃ āraddhā, na sakkā mayā, nāpi aññena bhikkhunā samaggā kātuṃ, appeva nāma sadevake loke appaṭipuggalo bhagavā sayaṃ vā gantvā, attano vā santikaṃ pakkosāpetvā etesaṃ bhikkhūnaṃ khantimettāpaṭisaṃyuttaṃ sāraṇīyadhammadesanaṃ kathetvā sāmaggiṃ kareyyā’’ti atthakāmatāya hitakāmatāya gantvā avoca.

Regarding the phrase 'he told this to the Blessed One,' it refers to this statement: “Venerable sir, here in Kosambī the monks have become quarrelsome,” and so on. And he did not say this out of a desire to be liked, nor with the intention of causing division, but rather out of a wish for their benefit and welfare. This monk, it seems, was a maker of concord, therefore this occurred to him: ‘As these monks have started a dispute, it is not possible for me, nor for any other monk, to make them concordant. Perhaps the Blessed One, the incomparable person in the world with its devas, might either go himself or have them summoned to his presence, and after delivering to these monks a Dhamma talk on cordiality connected with patience and loving-kindness, he might bring about concord.’ Out of a wish for their benefit and welfare, he went and spoke.

492. Chayime, bhikkhave, dhammā sāraṇīyāti heṭṭhā kalahabhaṇḍanavasena desanā āraddhā. Imasmiṃ ṭhāne cha sāraṇīyā dhammā āgatāti evamidaṃ kosambiyasuttaṃ yathānusandhināva gataṃ hoti. Tattha sāraṇīyāti saritabbayuttā addhāne atikkantepi na pamussitabbā. Yo te dhamme pūreti, taṃ sabrahmacārīnaṃ piyaṃ karontīti piyakaraṇā. Garuṃ karontīti garukaraṇā. Saṅgahāyāti saṅgahaṇatthāya. Avivādāyāti avivādanatthāya. Sāmaggiyāti samaggabhāvatthāya. Ekībhāvāyāti ekībhāvatthāya ninnānākaraṇāya. Saṃvattantīti bhavanti. Mettaṃ kāyakammanti mettacittena kattabbaṃ kāyakammaṃ. Vacīkammamanokammesupi eseva nayo. Imāni bhikkhūnaṃ vasena āgatāni, gihīsupi labbhantiyeva. Bhikkhūnañhi mettacittena ābhisamācārikadhammapūraṇaṃ mettaṃ kāyakammaṃ nāma. Gihīnaṃ cetiyavandanatthāya bodhivandanatthāya saṅghanimantanatthāya gamanaṃ gāmaṃ piṇḍāya paviṭṭhe bhikkhū disvā paccuggamanaṃ pattapaṭiggahaṇaṃ āsanapaññāpanaṃ anugamananti evamādikaṃ mettaṃ kāyakammaṃ nāma.

492. 'Monks, these six principles are to be remembered.' Previously, the teaching was begun in terms of quarrels and disputes. In this context, the six principles to be remembered have come up. Thus, this Kosambī Sutta proceeds according to its sequence. Therein, 'to be remembered' means they are fit to be recalled and should not be forgotten even after a long time has passed. Whoever fulfills these principles, they make him dear to his companions in the holy life; therefore, they are called 'makers of affection.' They make him respected; therefore, they are called 'makers of respect.' 'For the sake of harmony' means for the purpose of concord. 'For the sake of non-dispute' means for the purpose of avoiding disputes. 'For the sake of concord' means for the purpose of achieving concord. 'For the sake of unity' means for the purpose of becoming one, not being divided. 'They conduce to' means they become. 'Loving bodily action' means bodily action to be done with a loving mind. The same principle applies to verbal and mental actions. These have been explained in relation to monks, but they are also found among laypeople. For monks, fulfilling the duties of proper conduct with a loving mind is called loving bodily action. For laypeople, going to pay respects at a cetiya, to venerate the Bodhi tree, or to invite the Sangha; and upon seeing monks who have entered the village for alms-food, going out to meet them, receiving their bowls, preparing a seat, and accompanying them upon departure—these and similar actions are called loving bodily action.

Bhikkhūnaṃ mettacittena ācārapaññattisikkhāpadaṃ, kammaṭṭhānakathanaṃ dhammadesanā tepiṭakampi buddhavacanaṃ mettaṃ vacīkammaṃ nāma. Gihīnañca, ‘‘cetiyavandanatthāya gacchāma, bodhivandanatthāya gacchāma, dhammassavanaṃ karissāma, padīpamālāpupphapūjaṃ karissāma, tīṇi sucaritāni samādāya vattissāma, salākabhattādīni dassāma, vassāvāsikaṃ dassāma, ajja saṅghassa [Pg.293] cattāro paccaye dassāma, saṅghaṃ nimantetvā khādanīyādīni saṃvidahatha, āsanāni paññāpetha, pānīyaṃ upaṭṭhapetha, saṅghaṃ paccuggantvā ānetha, paññattāsane nisīdāpetvā chandajātā ussāhajātā veyyāvaccaṃ karothā’’tiādikathanakāle mettaṃ vacīkammaṃ nāma.

For monks, speaking with a loving mind about the training rules concerning conduct, explaining meditation subjects, teaching the Dhamma, and also the Tipiṭaka, the word of the Buddha, is called loving verbal action. And for laypeople, at the time of speaking such words as: 'Let us go to venerate the cetiya! Let us go to venerate the Bodhi tree! We shall listen to the Dhamma! We shall make offerings of lamps, garlands, and flowers! We shall undertake and practice the three kinds of good conduct! We shall give ticket-food and so on! We shall give the rains-residence robe! Today we shall give the four requisites to the Sangha! Having invited the Sangha, prepare the edible foods and so on! Prepare the seats! Set out the drinking water! Go out to meet the Sangha and bring them here! Having seated them on the prepared seats, with willingness and enthusiasm, perform the service!'—this is called loving verbal action.

Bhikkhūnaṃ pātova uṭṭhāya sarīrapaṭijagganaṃ cetiyaṅgaṇavattādīni ca katvā vivittāsane nisīditvā, ‘‘imasmiṃ vihāre bhikkhū sukhī hontu, averā abyāpajjhā’’ti cintanaṃ mettaṃ manokammaṃ nāma. Gihīnaṃ ‘‘ayyā sukhī hontu, averā abyāpajjhā’’ti cintanaṃ mettaṃ manokammaṃ nāma.

For monks, rising early in the morning, after attending to their bodily needs and performing duties such as those related to the cetiya courtyard, and sitting in a secluded place, the thought, "May the monks in this monastery be happy, free from enmity, and free from affliction," is called loving mental action. For laypeople, the thought, "May the venerable ones be happy, free from enmity, and free from affliction," is called loving mental action.

Āvi ceva raho cāti sammukhā ca parammukhā ca. Tattha navakānaṃ cīvarakammādīsu sahāyabhāvūpagamanaṃ sammukhā mettaṃ kāyakammaṃ nāma. Therānaṃ pana pādadhovanavandanabījanadānādibhedampi sabbaṃ sāmīcikammaṃ sammukhā mettaṃ kāyakammaṃ nāma. Ubhayehipi dunnikkhittānaṃ dārubhaṇḍādīnaṃ tesu avamaññaṃ akatvā attanā dunnikkhittānaṃ viya paṭisāmanaṃ parammukhā mettaṃ kāyakammaṃ nāma. Devatthero tissattheroti evaṃ paggayha vacanaṃ sammukhā mettaṃ vacīkammaṃ nāma. Vihāre asantaṃ pana paripucchantassa, kuhiṃ amhākaṃ devatthero, amhākaṃ tissatthero kadā nu kho āgamissatīti evaṃ mamāyanavacanaṃ parammukhā mettaṃ vacīkammaṃ nāma. Mettāsinehasiniddhāni pana nayanāni ummīletvā suppasannena mukhena olokanaṃ sammukhā mettaṃ manokammaṃ nāma. Devatthero, tissatthero arogo hotu appābādhoti samannāharaṇaṃ parammukhā mettaṃ manokammaṃ nāma.

'Both openly and in private' means both in one's presence and in one's absence. Therein, assisting junior monks in tasks such as robe-making and so forth is called loving bodily action in their presence. For the elders, all proper services, with their various kinds such as washing their feet, paying homage, and fanning, are called loving bodily action in their presence. The putting away by both juniors and seniors of wooden items and the like that have been improperly placed, without showing contempt for those who misplaced them, as if they were one's own improperly placed items, is called loving bodily action in their absence. Speaking in an uplifting manner, such as 'Venerable Revata' or 'Venerable Tissa,' is called loving verbal action in their presence. When inquiring about an elder who is absent from the monastery, saying, 'Where has our Venerable Revata gone? When will our Venerable Tissa return?'—such affectionate speech is called loving verbal action in their absence. Opening one's eyes, which are tender with love and affection, and looking with a very serene face is called loving mental action in their presence. The reflection, 'May Venerable Revata, may Venerable Tissa be healthy and have few ailments,' is called loving mental action in their absence.

Lābhāti cīvarādayo laddhapaccayā. Dhammikāti kuhanādibhedaṃ micchājīvaṃ vajjetvā dhammena samena bhikkhācariyavattena uppannā. Antamaso pattapariyāpannamattampīti pacchimakoṭiyā patte pariyāpannaṃ pattassa antogataṃ dvattikaṭacchubhikkhāmattampi. Appaṭivibhattabhogīti ettha dve paṭivibhattāni nāma āmisapaṭivibhattaṃ puggalapaṭivibhattañca. Tattha, ‘‘ettakaṃ dassāmi, ettakaṃ na dassāmī’’ti evaṃ cittena vibhajanaṃ āmisapaṭivibhattaṃ nāma. ‘‘Asukassa dassāmi, asukassa na dassāmī’’ti evaṃ cittena vibhajanaṃ pana puggalapaṭivibhattaṃ nāma. Tadubhayampi akatvā yo appaṭivibhattaṃ bhuñjati, ayaṃ appaṭivibhattabhogī nāma.

'Gains' means requisites such as robes that have been obtained. 'Righteously' means those that have arisen through a righteous and fair practice of going for alms, avoiding wrong livelihood with its various kinds such as deceit. 'Even if it is just what is contained in the bowl' means, at the very least, what is contained in the bowl, what has gone inside the bowl, even just two or three ladlefuls of alms-food. Regarding 'one who enjoys without dividing,' here there are two kinds of division: division of material things and division of individuals. Therein, dividing with the thought, "I will give this much, I will not give that much," is called division of material things. But dividing with the thought, "I will give to this person, I will not give to that person," is called division of individuals. One who, without doing either of these, enjoys what is undivided is called 'one who enjoys without dividing.'

Sīlavantehi [Pg.294] sabrahmacārīhi sādhāraṇabhogīti ettha sādhāraṇabhogino idaṃ lakkhaṇaṃ, yaṃ yaṃ paṇītaṃ labbhati, taṃ taṃ neva lābhena lābhaṃ jigīsanāmukhena gihīnaṃ deti, na attanā paribhuñjati; paṭiggaṇhantova saṅghena sādhāraṇaṃ hotūti gahetvā gaṇḍiṃ paharitvā paribhuñjitabbaṃ saṅghasantakaṃ viya passati. Idaṃ pana sāraṇīyadhammaṃ ko pūreti, ko na pūretīti? Dussīlo tāva na pūreti. Na hi tassa santakaṃ sīlavantā gaṇhanti. Parisuddhasīlo pana vattaṃ akhaṇḍento pūreti.

Regarding 'one who shares things in common with virtuous companions in the holy life,' here the characteristic of one who shares things in common is this: whatever excellent gain is obtained, one neither gives it to laypeople with the motive of seeking a greater gain in return, nor does one consume it oneself. Rather, upon receiving it, one accepts it thinking, "Let this be in common with the Sangha," and after striking the signal block, one regards it as if it were the property of the Sangha, to be consumed. Now, regarding this principle conducive to cordiality, who fulfills it, and who does not? First, an immoral person does not fulfill it, for the virtuous do not accept what belongs to such a person. But a person of pure virtue, by not breaking the observances, fulfills it.

Tatridaṃ vattaṃ – yo hi odissakaṃ katvā mātu vā pitu vā ācariyupajjhāyādīnaṃ vā deti, so dātabbaṃ deti, sāraṇīyadhammo panassa na hoti, palibodhajagganaṃ nāma hoti. Sāraṇīyadhammo hi muttapalibodhasseva vaṭṭati, tena pana odissakaṃ dentena gilānagilānupaṭṭhākaāgantukagamikānañceva navapabbajitassa ca saṅghāṭipattaggahaṇaṃ ajānantassa dātabbaṃ. Etesaṃ datvā avasesaṃ therāsanato paṭṭhāya thokaṃ thokaṃ adatvā yo yattakaṃ gaṇhāti, tassa tattakaṃ dātabbaṃ. Avasiṭṭhe asati puna piṇḍāya caritvā therāsanato paṭṭhāya yaṃ yaṃ paṇītaṃ, taṃ taṃ datvā sesaṃ paribhuñjitabbaṃ, ‘‘sīlavantehī’’ti vacanato dussīlassa adātumpi vaṭṭati.

Herein, this is the practice: a bhikkhu who, having made a designation, gives to his mother, or father, or teachers, preceptors, and others, gives what should be given. But for him, it is not a principle conducive to cordiality; it is called the clearing away of an obstruction. Indeed, the principle conducive to cordiality is suitable only for one who is free from obstructions. By such a one, however, when giving with a designation, it should be given to the sick, those attending the sick, newcomers, travelers, and to the newly ordained who does not know how to take the robe and bowl. Having given to these, the remainder, starting from the elder's seat, should not be given little by little; rather, to whomever takes however much, that much should be given. When there is no remainder, having gone for alms again, and starting from the elder's seat, having given whatever is choice, the rest should be consumed. Because of the saying, 'by the virtuous,' it is also suitable not to give to one who is without virtue.

Ayaṃ pana sāraṇīyadhammo susikkhitāya parisāya supūro hoti, no asikkhitāya parisāya. Susikkhitāya hi parisāya yo aññato labhati, so na gaṇhāti, aññato alabhantopi pamāṇayuttameva gaṇhāti, na atirekaṃ. Ayañca pana sāraṇīyadhammo evaṃ punappunaṃ piṇḍāya caritvā laddhaṃ laddhaṃ dentassāpi dvādasahi vassehi pūrati, na tato oraṃ. Sace hi dvādasamepi vasse sāraṇīyadhammapūrako piṇḍapātapūraṃ pattaṃ āsanasālāyaṃ ṭhapetvā nahāyituṃ gacchati, saṅghatthero ca kasseso pattoti? Sāraṇīyadhammapūrakassāti vutte – ‘‘āharatha na’’nti sabbaṃ piṇḍapātaṃ vicāretvā bhuñjitvā ca rittapattaṃ ṭhapeti. Atha so bhikkhu rittapattaṃ disvā, ‘‘mayhaṃ asesetvāva paribhuñjiṃsū’’ti domanassaṃ uppādeti, sāraṇīyadhammo bhijjati, puna dvādasa vassāni pūretabbo [Pg.295] hoti, titthiyaparivāsasadiso hesa. Sakiṃ khaṇḍe jāte puna pūretabbova. Yo pana, ‘‘lābhā vata me, suladdhaṃ vata me, yassa me pattagataṃ anāpucchāva sabrahmacārī paribhuñjantī’’ti somanassaṃ janeti, tassa puṇṇo nāma hoti.

This principle conducive to cordiality, however, is well fulfilled in a well-trained assembly, not in an untrained assembly. For in a well-trained assembly, a bhikkhu who receives from another place does not take; even when not receiving from another place, he takes only a proper amount, not an excess. And this principle conducive to cordiality, even for one who, having gone for alms again and again, gives whatever is received, is fulfilled in twelve years, not less than that. For if, even in the twelfth year, one who is fulfilling the principle conducive to cordiality places his bowl full of almsfood in the dining hall and goes to bathe, and the elder of the Saṅgha asks, 'Whose bowl is this?'—when it is said, 'It is the bowl of one fulfilling the principle conducive to cordiality,' he says, 'Bring it.' Then, having distributed and eaten all the almsfood, he places the empty bowl back. Then that bhikkhu, seeing the empty bowl, gives rise to displeasure, thinking, 'They have consumed it without leaving any for me.' The principle conducive to cordiality is broken, and it must be fulfilled for another twelve years, for this is similar to the probation for sectarians. Once it is broken, it must be fulfilled anew. But for one who generates joy, thinking, 'A gain for me, indeed! Well-gained for me, indeed, that my fellow monastics consume what is in my bowl without even asking!'—for him, it is called fulfilled.

Evaṃ pūritasāraṇīyadhammassa pana neva issā, na macchariyaṃ hoti, so manussānaṃ piyo hoti, sulabhapaccayo; pattagatamassa dīyamānampi na khīyati, bhājanīyabhaṇḍaṭṭhāne aggabhaṇḍaṃ labhati, bhaye vā chātake vā sampatte devatā ussukkaṃ āpajjanti.

For one who has thus fulfilled the principle conducive to cordiality, there is neither jealousy nor stinginess. He is dear to human beings and has easily obtained requisites; what is in his bowl, even when being given away, is not exhausted; in a place where goods are to be divided, he receives the first portion. When danger or famine has arrived, the deities become solicitous.

Tatrimāni vatthūni – leṇagirivāsī tissatthero kira mahāgirigāmaṃ upanissāya vasati. Paññāsa mahātherā nāgadīpaṃ cetiyavandanatthāya gacchantā girigāme piṇḍāya caritvā kiñci aladdhā nikkhamiṃsu. Thero pavisanto te disvā pucchi – ‘‘laddhaṃ, bhante’’ti? Vicarimhā, āvusoti. So aladdhabhāvaṃ ñatvā āha – ‘‘yāvāhaṃ, bhante, āgacchāmi, tāva idheva hothā’’ti. Mayaṃ, āvuso, paññāsa janā pattatemanamattampi na labhimhāti. Nevāsikā nāma, bhante, paṭibalā honti, alabhantāpi bhikkhācāramaggasabhāvaṃ jānantīti. Therā āgamiṃsu. Thero gāmaṃ pāvisi. Dhurageheyeva mahāupāsikā khīrabhattaṃ sajjetvā theraṃ olokayamānā ṭhitā therassa dvāraṃ sampattasseva pattaṃ pūretvā adāsi. So taṃ ādāya therānaṃ santikaṃ gantvā, ‘‘gaṇhatha, bhante’’ti saṅghattheramāha. Thero, ‘‘amhehi ettakehi kiñci na laddhaṃ, ayaṃ sīghameva gahetvā āgato, kiṃ nu kho’’ti sesānaṃ mukhaṃ olokesi. Thero olokanākāreneva ñatvā – ‘‘dhammena samena laddhapiṇḍapāto, nikkukkuccā gaṇhatha bhante’’tiādito paṭṭhāya sabbesaṃ yāvadatthaṃ datvā attanāpi yāvadatthaṃ bhuñji.

Herein are these stories. It is said that the elder Tissa, a resident of Leṇagiri, dwelt depending on the village of Mahāgiri. Fifty great elders, while going to Nāgadīpa to venerate the cetiya, wandered for alms in the Giri village, but having received nothing, they departed. The elder Tissa, while entering, saw them and asked, 'Was anything received, venerable sirs?' 'We wandered, friend,' they said. He, knowing they had received nothing, said, 'Venerable sirs, please remain right here until I return.' They replied, 'Friend, we are fifty persons and did not receive even enough to moisten the bowl.' He said, 'Venerable sirs, resident monks are capable; even when not receiving, they know the nature of the alms-round path.' The elders waited. The elder Tissa entered the village. At the very first house, a great laywoman, having prepared milk-rice, stood looking out for the elder. As soon as he reached the door, she filled his bowl and gave it. Taking it, he went to the presence of the elders and said to the elder of the Saṅgha, 'Take this, venerable sirs.' The elder of the Saṅgha looked at the faces of the remaining monks, thinking, 'By us, so many, nothing was received, yet this one has received and come back very quickly. What could this be?' The elder Tissa, knowing just by the manner of their looking, said, 'This is almsfood obtained righteously and fairly. Take it without worry, venerable sirs.' Then, starting from the first one, he gave to all as much as they wanted, and he himself also ate as much as he wanted.

Atha naṃ bhattakiccāvasāne therā pucchiṃsu – ‘‘kadā, āvuso, lokuttaradhammaṃ paṭivijjhī’’ti? Natthi me, bhante, lokuttaradhammoti. Jhānalābhīsi, āvusoti? Etampi me, bhante, natthīti. Nanu, āvuso, pāṭihāriyanti? Sāraṇīyadhammo me, bhante, pūrito, tassa me dhammassa pūritakālato [Pg.296] paṭṭhāya sacepi bhikkhusatasahassaṃ hoti, pattagataṃ na khīyatīti. Sādhu sādhu, sappurisa, anucchavikamidaṃ tuyhanti. Idaṃ tāva pattagataṃ na khīyatīti ettha vatthu.

Then, at the conclusion of the meal, the elders asked him, 'Friend, when did you penetrate the supramundane Dhamma?' 'Venerable sirs, I have no supramundane Dhamma.' 'Are you an obtainer of jhāna, friend?' 'This too, venerable sirs, I do not have.' 'Is this not a miracle, friend?' 'Venerable sirs, I have fulfilled the principle conducive to cordiality. For me, starting from the time of fulfilling that principle, even if there were a hundred thousand bhikkhus, what is in the bowl is not exhausted.' 'Good, good, virtuous man! This is suitable for you.' This, firstly, is the story here concerning 'what is in the bowl is not exhausted'.

Ayameva pana thero cetiyapabbate giribhaṇḍamahāpūjāya dānaṭṭhānaṃ gantvā, ‘‘imasmiṃ ṭhāne kiṃ varabhaṇḍa’’nti pucchati. Dve sāṭakā, bhanteti. Ete mayhaṃ pāpuṇissantīti. Taṃ sutvā amacco rañño ārocesi – ‘‘eko daharo evaṃ vadatī’’ti. ‘‘Daharassevaṃ cittaṃ, mahātherānaṃ pana sukhumasāṭakā vaṭṭantī’’ti vatvā, ‘‘mahātherānaṃ dassāmī’’ti ṭhapesi. Tassa bhikkhusaṅghe paṭipāṭiyā ṭhite dentassa matthake ṭhapitāpi te sāṭakā hatthaṃ nārohanti, aññeva ārohanti. Daharassa dānakāle pana hatthaṃ āruḷhā. So tassa hatthe ṭhapetvā amaccassa mukhaṃ oloketvā daharaṃ nisīdāpetvā dānaṃ datvā saṅghaṃ vissajjetvā daharassa santike nisīditvā, ‘‘kadā, bhante, imaṃ dhammaṃ paṭivijjhitthā’’ti āha. So pariyāyenapi asantaṃ avadanto, ‘‘natthi mayhaṃ, mahārāja, lokuttaradhammo’’ti āha. Nanu, bhante, pubbeva avacutthāti? Āma, mahārāja, sāraṇīyadhammapūrako ahaṃ, tassa me dhammassa pūritakālato paṭṭhāya bhājanīyabhaṇḍaṭṭhāne aggabhaṇḍaṃ pāpuṇātīti. Sādhu sādhu, bhante, anucchavikamidaṃ tumhākanti vanditvā pakkāmi. Idaṃ bhājanīyabhaṇḍaṭṭhāne aggabhaṇḍaṃ pāpuṇātīti ettha vatthu.

This very Elder, going to the offering place on Cetiyapabbata for the great Giribhanda offering, asked, “In this place, what is the excellent requisite?” “Two cloths, venerable sir,” they replied. “These will come to me,” he said. Hearing that, the minister reported to the king: “A certain young monk speaks thus.” The king, thinking, “Such a mind has arisen in the young monk, but fine cloths are suitable for the great elders,” set them aside, saying, “I will give them to the great elders.” When he was giving to the Saṅgha of monks standing in order, even when placed on top, those cloths did not come into his hand; only others came up. But at the time of giving to the young monk, they came up into his hand. The king, placing them in the young monk's hand and looking at the minister's face, had the young monk seated, gave the gift, dismissed the Saṅgha, and sitting near the young monk, asked, “Venerable sir, when did you penetrate this Dhamma?” He, not speaking even indirectly of the supramundane Dhamma which he did not possess, said, “Great king, I have no supramundane Dhamma.” “But, venerable sir, did you not say so before?” “Yes, great king. I am one who fulfills the qualities inspiring friendliness. For me, from the time of fulfilling that Dhamma, the choicest requisite comes to me at the place for distributing requisites.” “Excellent, excellent, venerable sir! This is fitting for you,” he said, and after paying homage, he departed. This is the story here concerning “the choicest requisite comes at the place for distributing requisites.”

Brāhmaṇatissabhaye pana bhātaragāmavāsino nāgattheriyā anārocetvāva palāyiṃsu. Therī paccūsakāle, ‘‘ativiya appanigghoso gāmo, upadhāretha tāvā’’ti daharabhikkhuniyo āha. Tā gantvā sabbesaṃ gatabhāvaṃ ñatvā āgamma theriyā ārocesuṃ. Sā sutvā, ‘‘mā tumhe tesaṃ gatabhāvaṃ cintayittha, attano uddesaparipucchāyonisomanasikāresuyeva yogaṃ karothā’’ti vatvā bhikkhācāravelāya pārupitvā attadvādasamā gāmadvāre nigrodharukkhamūle aṭṭhāsi. Rukkhe adhivatthā devatā dvādasannampi bhikkhunīnaṃ piṇḍapātaṃ datvā, ‘‘ayye, aññattha mā gacchatha, niccaṃ idheva ethā’’ti āha. Theriyā pana kaniṭṭhabhātā [Pg.297] nāgatthero nāma atthi. So, ‘‘mahantaṃ bhayaṃ, na sakkā idha yāpetuṃ, paratīraṃ gamissāmāti attadvādasamova attano vasanaṭṭhānā nikkhanto theriṃ disvā gamissāmī’’ti bhātaragāmaṃ āgato. Therī, ‘‘therā āgatā’’ti sutvā tesaṃ santikaṃ gantvā, kiṃ ayyāti pucchi. So taṃ pavattiṃ ācikkhi. Sā, ‘‘ajja ekadivasaṃ vihāreyeva vasitvā sveva gamissathā’’ti āha. Therā vihāraṃ agamaṃsu.

Now, due to the danger from Brāhmaṇa Tissa, the residents of Bhātaragāma fled without informing the Elder Nāgattherī. At dawn, the Elder said to the young nuns, “The village is extremely quiet; first, go and investigate.” They went, and knowing that everyone had departed, they returned and informed the Elder. Hearing this, she said, “Do not concern yourselves with their departure; apply your effort only to your own recitation, questioning, and proper attention.” Then, at the time for the almsround, she robed herself and, being the twelfth, stood at the village gate under a banyan tree. The deity dwelling in the tree gave almsfood to all twelve nuns and said, “Reverend ladies, do not go elsewhere; always come right here.” Now, the Elder had a younger brother named Elder Nāga. He, thinking, “The danger is great; it is not possible to carry on here; we will go to the other shore,” set out from his dwelling place, he being the twelfth, and came to Bhātaragāma, thinking, “I will go after seeing the Elder.” The Elder, hearing, “The elders have come,” went to them and asked, “Venerable sirs, why have you come?” He explained the situation. She said, “Stay in the monastery for just one day today, and you may go tomorrow.” The elders went to the monastery.

Therī punadivase rukkhamūle piṇḍāya caritvā theraṃ upasaṅkamitvā, ‘‘imaṃ piṇḍapātaṃ paribhuñjathā’’ti āha. Thero, ‘‘vaṭṭissati therī’’ti vatvā tuṇhī aṭṭhāsi. Dhammiko tātā piṇḍapāto kukkuccaṃ akatvā paribhuñjathāti. Vaṭṭissati therīti. Sā pattaṃ gahetvā ākāse khipi, patto ākāse aṭṭhāsi. Thero, ‘‘sattatālamatte ṭhitampi bhikkhunībhattameva, therīti vatvā bhayaṃ nāma sabbakālaṃ na hoti, bhaye vūpasante ariyavaṃsaṃ kathayamāno, ‘bho piṇḍapātika bhikkhunībhattaṃ bhuñjitvā vītināmayitthā’ti cittena anuvadiyamāno santhambhetuṃ na sakkhissāmi, appamattā hotha theriyo’’ti maggaṃ āruhi.

The Elder nun, on the next day, having gone for alms at the foot of the tree, approached the Elder and said, “Please partake of this almsfood.” The Elder, saying, “Will it be proper, Elder nun?” stood silent. She said, “Dear brother, the almsfood is lawful. Partake of it without scruple.” When he said again, “Will it be proper, Elder nun?” she took the bowl and threw it into the sky; the bowl stood still in the sky. The Elder thought, “Even though it stands at the height of seven palm trees, it is still food from a nun. This danger does not last forever. When the danger has ceased, while preaching the Ariyavaṃsa, I would be pursued by the thought, ‘Hey, alms-goer, you passed the time having eaten a nun's food!’ and I would not be able to remain firm.” Then, saying, “Be heedful, Elder nuns!” he set out on the path.

Rukkhadevatāpi, ‘‘sace thero theriyā hatthato piṇḍapātaṃ paribhuñjissati, na naṃ nivattessāmi, sace pana na paribhuñjissati, nivattessāmī’’ti cintayamānā ṭhatvā therassa gamanaṃ disvā rukkhā oruyha pattaṃ, bhante, dethāti pattaṃ gahetvā theraṃ rukkhamūlaṃyeva ānetvā āsanaṃ paññāpetvā piṇḍapātaṃ datvā katabhattakiccaṃ paṭiññaṃ kāretvā dvādasa bhikkhuniyo, dvādasa ca bhikkhū satta vassāni upaṭṭhahi. Idaṃ devatā ussukkaṃ āpajjantīti ettha vatthu, tatra hi therī sāraṇīyadhammapūrikā ahosi.

The tree deity, standing there and thinking, “If the Elder partakes of the almsfood from the Elder nun's hand, I will not turn him back. But if he does not partake, I will turn him back,” saw the Elder departing, descended from the tree, and said, “Venerable sir, give me the bowl.” Taking the bowl, she brought the Elder back to the foot of the tree, prepared a seat, gave the almsfood, and when he had finished his meal, she made him promise to stay. For seven years, she attended to the twelve nuns and the twelve monks. This is the story here concerning “deities make a zealous effort.” For indeed, the Elder nun there was one who fulfilled the qualities inspiring friendliness.

Akhaṇḍānītiādīsu yassa sattasu āpattikkhandhesu ādimhi vā ante vā sikkhāpadaṃ bhinnaṃ hoti, tassa sīlaṃ pariyante chinnasāṭako viya khaṇḍaṃ nāma. Yassa pana vemajjhe bhinnaṃ, tassa majjhe chiddasāṭako viya chiddaṃ nāma hoti. Yassa pana paṭipāṭiyā dve tīṇi bhinnāni, tassa piṭṭhiyaṃ vā kucchiyaṃ vā uṭṭhitena visabhāgavaṇṇena kāḷarattādīnaṃ aññataravaṇṇā gāvī viya sabalaṃ nāma hoti. Yassa pana antarantarā bhinnāni, tassa [Pg.298] antarantarā visabhāgabinducitrā gāvī viya kammāsaṃ nāma hoti. Yassa pana sabbena sabbaṃ abhinnāni, tassa tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni nāma honti. Tāni panetāni taṇhādāsabyato mocetvā bhujissabhāvakaraṇato bhujissāni. Buddhādīhi viññūhi pasatthattā viññuppasatthāni. Taṇhādiṭṭhīhi aparāmaṭṭhattā, ‘‘idaṃ nāma tvaṃ āpannapubbo’’ti kenaci parāmaṭṭhuṃ asakkuṇeyyattā ca aparāmaṭṭhāni. Upacārasamādhiṃ vā appanāsamādhiṃ vā saṃvattayantīti samādhisaṃvattanikānīti vuccanti. Sīlasāmaññagato viharatīti tesu tesu disābhāgesu viharantehi bhikkhūhi saddhiṃ samānabhāvūpagatasīlo viharati. Sotāpannādīnañhi sīlaṃ samuddantarepi devalokepi vasantānaṃ aññesaṃ sotāpannādīnaṃ sīlena samānameva hoti, natthi maggasīle nānattaṃ, taṃ sandhāyetaṃ vuttaṃ.

In `Akhaṇḍāni`, etc.: for one whose precept is broken at the beginning or the end among the seven groups of offenses, that one's virtue is called 'broken' (`khaṇḍa`), like a robe torn at the edge. For one whose virtue is broken in the middle, it is called 'pierced' (`chidda`), like a robe with a hole in the middle. For one whose two or three precepts are broken in sequence, that one's virtue is called 'streaked' (`sabala`), like a cow that has a patch of a different color—such as black, red, etc.—on its back or belly. For one whose precepts are broken here and there, that one's virtue is called 'dappled' (`kammāsa`), like a cow variegated with spots of a different color here and there. But for one whose precepts are entirely unbroken, those virtues are called 'unbroken' (`akhaṇḍāni`), 'unpierced' (`acchiddāni`), 'unstreaked' (`asabalāni`), and 'undappled' (`akammāsāni`). Moreover, these virtues are called 'liberating' (`bhujissāni`) because they liberate from the slavery of craving, making one a freeman. They are called 'praised by the wise' (`viññuppasatthāni`) because they are praised by the wise, such as the Buddhas. They are called 'untouched' (`aparāmaṭṭhāni`) because they are not grasped by craving and wrong views, and also because no one is able to reproach them, saying, 'You have previously committed such-and-such an offense.' Because they conduce to either access concentration or absorption concentration, they are called 'conducive to concentration' (`samādhisaṃvattanikāni`). 'Dwells having attained fellowship in virtue' means: one dwells with virtue that has attained the same state as that of the monks dwelling in those various regions. Indeed, the virtue of stream-enterers and so forth, even of those dwelling beyond the ocean or in the deva world, is the very same as the virtue of other stream-enterers and so forth; there is no diversity in the virtue associated with the path. It is with reference to this that this was said.

Yāyaṃ diṭṭhīti maggasampayuttā sammādiṭṭhi. Ariyāti niddosā. Niyyātīti niyyānikā. Takkarassāti yo tathākārī hoti. Dukkhakkhayāyāti sabbadukkhakkhayatthaṃ. Diṭṭhisāmaññagatoti samānadiṭṭhibhāvaṃ upagato hutvā viharati. Agganti jeṭṭhakaṃ. Sabbagopānasiyo saṅgaṇhātīti saṅgāhikaṃ. Sabbagopānasīnaṃ saṅghāṭaṃ karotīti saṅghāṭanikaṃ. Saṅghāṭaniyanti attho. Yadidaṃ kūṭanti yametaṃ kūṭāgārakaṇṇikāsaṅkhātaṃ kūṭaṃ nāma. Pañcabhūmikādipāsādā hi kūṭabaddhāva tiṭṭhanti. Yasmiṃ patite mattikaṃ ādiṃ katvā sabbe patanti. Tasmā evamāha. Evameva khoti yathā kūṭaṃ kūṭāgārassa, evaṃ imesampi sāraṇīyadhammānaṃ yā ayaṃ ariyā diṭṭhi, sā aggā ca saṅgāhikā ca saṅghāṭaniyā cāti daṭṭhabbā.

`Yāyaṃ diṭṭhi` ('Whatever view'): this is the right view associated with the path. `Ariyā` ('noble'): because it is faultless. Because it 'leads out' (`niyyāti`), it is called 'leading out' (`niyyānikā`). `Takkarassa` ('for one who acts accordingly'): for one who acts in that way. `Dukkhakkhayāya` ('for the destruction of suffering'): for the purpose of the destruction of all suffering. `Diṭṭhisāmaññagato` ('having attained fellowship in view'): one dwells having attained a state of shared view. `Aggaṃ` ('supreme'): the foremost. `Sabbagopānasiyo saṅgaṇhātīti`: 'It gathers all the rafters,' thus it is 'gathering' (`saṅgāhikaṃ`). `Sabbagopānasīnaṃ saṅghāṭaṃ karotīti`: 'It makes a joining of all the rafters,' thus it is 'joining' (`saṅghāṭanikaṃ`). The meaning is that it serves for joining (`saṅghāṭaniyaṃ`). `Yadidaṃ kūṭaṃ` ('that which is the pinnacle'): that which is called the pinnacle, designated as the key structural point of a gabled house. For five-storied mansions and so forth stand bound by the pinnacle. When it falls, everything, beginning with the plaster, falls. Therefore, it was said thus. Indeed, just as the pinnacle is for the gabled house, so too, for these states of conciliation, this noble view should be seen as supreme, as gathering, and as serving for joining.

493. Kathañca, bhikkhave, yāyaṃ diṭṭhīti ettha, bhikkhave, yāyaṃ sotāpattimaggadiṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāyāti vuttā, sā kathaṃ kena kāraṇena niyyātīti attho. Pariyuṭṭhitacittova hotīti ettāvatāpi pariyuṭṭhitacittoyeva nāma hotīti attho. Esa nayo sabbattha. Suppaṇihitaṃ me mānasanti mayhaṃ cittaṃ suṭṭhu ṭhapitaṃ. Saccānaṃ bodhāyāti catunnaṃ saccānaṃ bodhatthāya. Ariyantiādīsu taṃ ñāṇaṃ yasmā ariyānaṃ hoti, na puthujjanānaṃ, tasmā ariyanti vuttaṃ. Yesaṃ pana lokuttaradhammopi atthi, tesaṃyeva hoti, na [Pg.299] aññesaṃ, tasmā lokuttaranti vuttaṃ. Puthujjanānaṃ pana abhāvato asādhāraṇaṃ puthujjanehīti vuttaṃ. Esa nayo sabbavāresu.

493. In the passage `Kathañca, bhikkhave, yāyaṃ diṭṭhi`: Here, monks, regarding the statement, 'that view of the stream-entry path is noble, leading out, and it leads out one who acts accordingly for the complete destruction of suffering,' the meaning is: how, for what reason, does it lead out? `Pariyuṭṭhitacittova hoti` ('One has an assailed mind'): the meaning is that even with a mind assailed to this extent by one of the defilements, one is indeed called 'one with an assailed mind.' This is the method in all eight sections. `Suppaṇihitaṃ me mānasaṃ` ('My mind is well-directed'): my mind is well-established. `Saccānaṃ bodhāya` ('For awakening to the truths'): for the purpose of awakening to the four truths. In `Ariya`, etc.: because that knowledge belongs to the noble ones and not to worldlings, it is called 'noble' (`ariya`). And because it arises only for those who have the supramundane Dhamma, and not for others, it is called 'supramundane' (`lokuttara`). And because of its absence in worldlings, it is said to be 'unshared with worldlings' (`asādhāraṇaṃ puthujjanehi`). This is the method in all the remaining six sections.

494. Labhāmi paccattaṃ samathanti attano citte samathaṃ labhāmīti attho. Nibbutiyampi eseva nayo. Ettha ca samathoti ekaggatā. Nibbutīti kilesavūpasamo.

494. ‘I gain inner tranquility’ means ‘I gain tranquility in my own mind-stream’; this is the meaning. The same principle applies to ‘quenching’ (`nibbuti`). Here, ‘tranquility’ (`samatha`) means one-pointedness. ‘Quenching’ (`nibbuti`) means the calming of defilements.

495. Tathārūpāya diṭṭhiyāti evarūpāya sotāpattimaggadiṭṭhiyā.

495. ‘With a view of such a nature’ means with a view of such a nature, that is, the wisdom of the path of stream-entry.

496. Dhammatāyāti sabhāvena. Dhammatā esāti sabhāvo esa. Vuṭṭhānaṃ paññāyatīti saṅghakammavasena vā desanāya vā vuṭṭhānaṃ dissati. Ariyasāvako hi āpattiṃ āpajjanto garukāpattīsu kuṭikārasadisaṃ, lahukāpattīsu sahaseyyādisadisaṃ acittakāpattiṃyeva āpajjati, tampi asañcicca, no sañcicca, āpannaṃ na paṭicchādeti. Tasmā atha kho naṃ khippamevātiādimāha. Daharoti taruṇo. Kumāroti na mahallako. Mandoti cakkhusotādīnaṃ mandatāya mando. Uttānaseyyakoti atidaharatāya uttānaseyyako, dakkhiṇena vā vāmena vā passena sayituṃ na sakkotīti attho. Aṅgāraṃ akkamitvāti ito cito ca pasāritena hatthena vā pādena vā phusitvā. Evaṃ phusantānaṃ pana manussānaṃ na sīghaṃ hattho jhāyati, tathā hi ekacce hatthena aṅgāraṃ gahetvā parivattamānā dūrampi gacchanti. Daharassa pana hatthapādā sukhumālā honti, so phuṭṭhamatteneva dayhamāno cirīti saddaṃ karonto khippaṃ paṭisaṃharati, tasmā idha daharova dassito. Mahallako ca dayhantopi adhivāseti, ayaṃ pana adhivāsetuṃ na sakkoti. Tasmāpi daharova dassito. Desetīti āpattipaṭiggāhake sabhāgapuggale sati ekaṃ divasaṃ vā rattiṃ vā anadhivāsetvā rattiṃ caturaṅgepi tame sabhāgabhikkhuno vasanaṭṭhānaṃ gantvā desetiyeva.

496. `Dhammatāya` means by its nature. `Dhammatā esā` ('This is the nature') means this is its nature. `Vuṭṭhānaṃ paññāyati` ('Emergence is discerned'): emergence is seen either through a formal act of the Saṅgha or through a declaration. For a noble disciple who commits an offense—in the case of grave offenses, one similar to the Kuṭikāra Saṅghādisesa offense; in the case of light offenses, one similar to the Sahaseyya Pācittiya offense—commits only an unintentional (`acittaka`) offense. He commits it unintentionally (`asañcicca`), not intentionally (`sañcicca`), and does not conceal the offense he has committed. Therefore, it was said, 'Then he quickly...' and so on. `Daharo` ('young'): an infant. `Kumāro` ('boy'): not an adult. `Mando` ('dull'): dull on account of the dullness of his faculties, such as the eye and ear. `Uttānaseyyako` ('lying on his back'): due to extreme youth, he lies on his back; the meaning is that he is unable to lie on his right or left side. `Aṅgāraṃ akkamitvā` ('having stepped on a coal'): having touched it with a hand or foot stretched out from here or there. When grown people touch it in this way, their hand does not burn quickly; indeed, some take a coal in their hand, turn it over, and even walk a long way. But a young child’s hands and feet are delicate; as soon as he touches it, while being burned, he makes a crying sound and quickly withdraws it. Therefore, a young child is shown here. An adult, even while being burned, can endure it, but this child cannot endure it. For this reason, too, a young child is shown. `Deseti` ('he declares'): when there is a suitable person, a fellow monk who can receive the confession of the offense, without enduring it for a single day or night, he goes to that fellow monk's dwelling place at night, even crawling on all fours, and declares it.

497. Uccāvacānīti uccanīcāni. Kiṃ karaṇīyānīti kiṃ karomīti evaṃ vatvā kattabbakammāni. Tattha uccakammaṃ nāma cīvarassa karaṇaṃ rajanaṃ cetiye sudhākammaṃ uposathāgāracetiyagharabodhigharesu kattabbakammanti evamādi. Avacakammaṃ nāma pādadhovanamakkhanādikhuddakakammaṃ, atha vā cetiye [Pg.300] sudhākammādi uccakammaṃ nāma. Tattheva kasāvapacanaudakānayanakucchakaraṇa niyyāsabandhanādi avacakammaṃ nāma. Ussukkaṃ āpanno hotīti ussukkabhāvaṃ kattabbataṃ paṭipanno hoti. Tibbāpekkho hotīti bahalapatthano hoti. Thambañca ālumpatīti tiṇañca ālumpamānā khādati. Vacchakañca apacinātīti vacchakañca apaloketi. Taruṇavacchā hi gāvī araññe ekato āgataṃ vacchakaṃ ekasmiṃ ṭhāne nipannaṃ pahāya dūraṃ na gacchati, vacchakassa āsannaṭṭhāne caramānā tiṇaṃ ālumpitvā gīvaṃ ukkhipitvā ekantaṃ vacchakameva ca viloketi, evameva sotāpanno uccāvacāni kiṃ karaṇīyāni karonto tanninno hoti, asithilapūrako tibbacchando bahalapatthano hutvāva karoti.

497. ‘High and low’ (uccāvacāni) means high and low. ‘What is to be done?’ (kiṃ karaṇīyāni) refers to tasks to be done after saying, “What shall I do?”. Therein, ‘high tasks’ (uccakammaṃ) are named as the making and dyeing of robes, plastering work on a cetiya, and tasks to be done in an Uposatha hall, cetiya-house, or Bodhi-house, and so on. ‘Low tasks’ (avacakammaṃ) are named as minor tasks such as washing feet, anointing with oil, and so forth. Alternatively, plastering work on a cetiya is called a ‘high task’. In that very place, boiling astringent liquid, carrying water, making a trowel, and tying scaffolding are called ‘low tasks’. ‘He is diligent’ (ussukkaṃ āpanno hoti) means he has undertaken the state of diligence, the state of what is to be done. ‘He has a strong aspiration’ (tibbāpekkho hoti) means he has a powerful aspiration. ‘And he plucks the grass’ (thambañca ālumpati) means plucking and eating grass. ‘And he looks towards the calf’ (vacchakañca apacināti) means he glances towards the calf. Indeed, a cow with a young calf in the forest does not go far, leaving the calf who came with her and is lying in one place. While grazing in a place near the calf, having plucked the grass, she lifts her neck and certainly looks only towards the calf. In the very same way, a stream-enterer, while performing various high and low tasks, is inclined towards that; he acts only after becoming one who fulfills them without slackening, having strong zeal and powerful aspiration.

Tatridaṃ vatthu – mahācetiye kira sudhākamme kariyamāne eko ariyasāvako ekena hatthena sudhābhājanaṃ, ekena kucchaṃ gahetvā sudhākammaṃ karissāmīti cetiyaṅgaṇaṃ āruḷho. Eko kāyadaḷhibahulo bhikkhu gantvā therassa santike aṭṭhāsi. Thero aññasmiṃ sati papañco hotīti tasmā ṭhānā aññaṃ ṭhānaṃ gato. Sopi bhikkhu tattheva agamāsi. Thero puna aññaṃ ṭhānanti evaṃ katipayaṭṭhāne āgataṃ, – ‘‘sappurisa mahantaṃ cetiyaṅgaṇaṃ kiṃ aññasmiṃ ṭhāne okāsaṃ na labhathā’’ti āha. Na itaro pakkāmīti.

Here is the story: It is said that at the Great Cetiya, while plastering work was being done, a certain noble disciple, holding a plastering vessel in one hand and a trowel in the other, ascended the cetiya courtyard, thinking, “I will do the plastering work.” A certain very robust monk went and stood near the elder. The elder, thinking, “If another is present, there will be complication,” moved from that place to another. That monk also went to that very same place. The elder again went to another place. When he had come to several places in this way, the elder said, “Good man, the cetiya courtyard is large. Can you not find a space in another place?” But the other did not depart.

498. Balatāya samannāgatoti balena samannāgato. Aṭṭhiṃ katvāti atthikabhāvaṃ katvā, atthiko hutvāti attho. Manasikatvāti manasmiṃ karitvā. Sabbacetasā samannāharitvāti appamattakampi vikkhepaṃ akaronto sakalacittena samannāharitvā. Ohitasototi ṭhapitasoto. Ariyasāvakā hi piyadhammassavanā honti, dhammassavanaggaṃ gantvā niddāyamānā vā yena kenaci saddhiṃ sallapamānā vā vikkhittacittā vā na nisīdanti, atha kho amataṃ paribhuñjantā viya atittāva honti dhammassavane, atha aruṇaṃ uggacchati. Tasmā evamāha.

498. ‘Endowed with strength’ (balatāya samannāgato) means endowed with strength. ‘Having made it a matter of importance’ (aṭṭhiṃ katvā) means having made it a matter of respect; that is, having become attentive. ‘Having applied the mind’ (manasikatvā) means having placed it in the mind. ‘Having comprehended with the whole mind’ (sabbacetasā samannāharitvā) means comprehending with the entire mind, without allowing even the slightest distraction. ‘With an attentive ear’ (ohitasoto) means one who has established his ear. Indeed, noble disciples are fond of hearing the Dhamma. Having gone to a place for hearing the Dhamma, they do not sit while drowsing, or conversing with someone, or with a distracted mind. Rather, as if partaking of the deathless, they are insatiable in hearing the Dhamma. Then the dawn rises. Therefore, it is said thus.

500. Dhammatā [Pg.301] susamanniṭṭhā hotīti sabhāvo suṭṭhu samannesito hoti. Sotāpattiphalasacchikiriyāyāti karaṇavacanaṃ, sotāpattiphalasacchikatañāṇenāti attho. Evaṃ sattaṅgasamannāgatoti evaṃ imehi sattahi mahāpaccavekkhaṇañāṇehi samannāgato. Ayaṃ tāva ācariyānaṃ samānakathā. Lokuttaramaggo hi bahucittakkhaṇiko nāma natthi.

500. ‘The nature is well ascertained’ (dhammatā susamanniṭṭhā hoti) means the natural state is well investigated. ‘For the realization of the fruit of stream-entry’ (sotāpattiphalasacchikiriyāya) is in the instrumental case; the meaning is ‘by the knowledge that has realized the fruit of stream-entry.’ ‘Thus endowed with seven factors’ (evaṃ sattaṅgasamannāgato) means thus endowed with these seven great knowledges of reviewing. This, for a start, is the common teaching of the teachers. Indeed, the supramundane path is not what is called ‘of many mind-moments’.

Vitaṇḍavādī pana ekacittakkhaṇiko nāma maggo natthi, ‘‘evaṃ bhāveyya satta vassānī’’ti hi vacanato sattapi vassāni maggabhāvanā honti. Kilesā pana lahu chijjantā sattahi ñāṇehi chijjantīti vadati. So suttaṃ āharāti vattabbo, addhā aññaṃ suttaṃ apassanto, ‘‘idamassa paṭhamaṃ ñāṇaṃ adhigataṃ hoti, idamassa dutiyaṃ ñāṇaṃ…pe… idamassa sattamaṃ ñāṇaṃ adhigataṃ hotī’’ti imameva āharitvā dassessati. Tato vattabbo kiṃ panidaṃ suttaṃ neyyatthaṃ nītatthanti. Tato vakkhati – ‘‘nītatthatthaṃ, yathāsuttaṃ tatheva attho’’ti. So vattabbo – ‘‘dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāyāti ettha ko attho’’ti? Addhā sotāpattiphalasacchikiriyāyatthoti vakkhati. Tato pucchitabbo, ‘‘maggasamaṅgī phalaṃ sacchikaroti, phalasamaṅgī’’ti. Jānanto, ‘‘phalasamaṅgī sacchikarotī’’ti vakkhati. Tato vattabbo, – ‘‘evaṃ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotīti idha maggaṃ abhāvetvā maṇḍūko viya uppatitvā ariyasāvako phalameva gaṇhissati. Mā suttaṃ me laddhanti yaṃ vā taṃ vā avaca. Pañhaṃ vissajjentena nāma ācariyasantike vasitvā buddhavacanaṃ uggaṇhitvā attharasaṃ viditvā vattabbaṃ hotī’’ti. ‘‘Imāni satta ñāṇāni ariyasāvakassa paccavekkhaṇañāṇāneva, lokuttaramaggo bahucittakkhaṇiko nāma natthi, ekacittakkhaṇikoyevā’’ti saññāpetabbo. Sace sañjānāti sañjānātu. No ce sañjānāti, ‘‘gaccha pātova vihāraṃ pavisitvā yāguṃ pivāhī’’ti uyyojetabbo. Sesaṃ sabbattha uttānamevāti.

A sophist, however, says: ‘There is no path called “of one mind-moment.” Indeed, because it is said, “One should develop it for seven years,” the development of the path can take even seven years. The defilements, however, being cut off quickly, are cut off by seven knowledges.’ He should be told, ‘Bring forth a sutta.’ Surely, not seeing another sutta, he will bring forth and show only this one: ‘This is the first knowledge he has attained... this is the seventh knowledge he has attained.’ Then he should be asked, ‘But is this sutta of meaning to be inferred or of explicit meaning?’ Then he will say, ‘It is of explicit meaning. The meaning stands just as the sutta stands.’ He should be asked, ‘What is the meaning here of “The nature is well ascertained for the realization of the fruit of stream-entry”?’ Surely, he will say, ‘The meaning is for the realization of the fruit of stream-entry.’ Then he should be asked, ‘Does one endowed with the path realize the fruit, or one endowed with the fruit?’ Knowing, he will say, ‘One endowed with the fruit realizes it.’ Then he should be told: ‘In the passage “Thus, monks, a noble disciple endowed with seven factors is one endowed with the fruit of stream-entry,” would a noble disciple, without having developed the path, leap up like a frog and grasp only the fruit? Do not say whatever comes to mind, thinking “I have found a sutta.” One who is to answer a question should do so after having lived near a teacher, learned the Buddha’s word, and known the taste of the meaning.’ He should be made to understand thus: ‘These seven knowledges are only the reviewing knowledges of a noble disciple. The supramundane path is not what is called “of many mind-moments”; it is only of one mind-moment.’ If he understands, it is good. If he cannot be made to understand, he should be dismissed with the words, ‘Go! Enter the monastery early in the morning and drink your gruel.’ The rest is clear everywhere.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

From the Papañcasūdanī, the Commentary on the Majjhima Nikāya.

Kosambiyasuttavaṇṇanā niṭṭhitā.

The commentary on the Kosambiya Sutta is concluded.

9. Brahmanimantanikasuttavaṇṇanā

9. Exposition of the Brahmanimantanika Sutta

501. Evaṃ [Pg.302] me sutanti brahmanimantanikasuttaṃ. Tattha pāpakaṃ diṭṭhigatanti lāmakā sassatadiṭṭhi. Idaṃ niccanti idaṃ saha kāyena brahmaṭṭhānaṃ aniccaṃ ‘‘nicca’’nti vadati. Dhuvādīni tasseva vevacanāni. Tattha dhuvanti thiraṃ. Sassatanti sadā vijjamānaṃ. Kevalanti akhaṇḍaṃ sakalaṃ. Acavanadhammanti acavanasabhāvaṃ. Idañhi na jāyatītiādīsu imasmiṃ ṭhāne koci jāyanako vā jīyanako vā mīyanako vā cavanako vā upapajjanako vā natthīti sandhāya vadati. Ito ca panaññanti ito saha kāyakā brahmaṭṭhānā uttari aññaṃ nissaraṇaṃ nāma natthīti evamassa thāmagatā sassatadiṭṭhi uppannā hoti. Evaṃvādī pana so upari tisso jhānabhūmiyo cattāro maggā cattāri phalāni nibbānanti sabbaṃ paṭibāhati. Avijjāgatoti avijjāya gato samannāgato aññāṇī andhībhūto. Yatra hi nāmāti yo nāma.

501. “Thus have I heard”—this is the Brahmanimantanika Sutta. Herein, “a wrong view” means a base eternalist view. “This is permanent”—this Brahma-abode, along with its realm, is impermanent, yet he says it is “permanent.” The words beginning with “stable” are synonyms for this. Herein, “stable” means steadfast. “Eternal” means always existing. “Whole” means unbroken, entire. “Not subject to passing away” means having a nature that does not pass away. In the passage beginning “For this is not born,” he speaks with reference to the fact that in this place there is no one who is born, or ages, or dies, or passes away, or is reborn. “And beyond this there is nothing else”—beyond this Brahma-abode with its realm, there is no other escape. Thus, a strong eternalist view has arisen for him. One who speaks thus rejects all that is higher: the three jhāna-realms, the four paths, the four fruits, and Nibbāna. “Fallen into ignorance” means: gone to ignorance, possessed of it, unknowing, blinded. “Yatra hi nāma” means “yo nāma” (whichever one).

502. Atha kho, bhikkhave, māro pāpimāti māro kathaṃ bhagavantaṃ addasa? So kira attano bhavane nisīditvā kālena kālaṃ satthāraṃ āvajjeti – ‘‘ajja samaṇo gotamo katarasmiṃ gāme vā nigame vā vasatī’’ti. Imasmiṃ pana kāle āvajjanto, ‘‘ukkaṭṭhaṃ nissāya subhagavane viharatī’’ti ñatvā, ‘‘kattha nu kho gato’’ti olokento brahmalokaṃ gacchantaṃ disvā, ‘‘samaṇo gotamo brahmalokaṃ gacchati, yāva tattha dhammakathaṃ kathetvā brahmagaṇaṃ mama visayā nātikkameti, tāva gantvā dhammadesanāyaṃ vichandaṃ karissāmī’’ti satthu padānupadiko gantvā brahmagaṇassa antare adissamānena kāyena aṭṭhāsi. So, ‘‘satthārā bakabrahmā apasādito’’ti ñatvā brahmuno upatthambho hutvā aṭṭhāsi. Tena vuttaṃ – ‘‘atha kho, bhikkhave, māro pāpimā’’ti.

502. Then, monks, how did Māra the Evil One see the Blessed One? It is said that he, seated in his own abode, from time to time reflects on the Teacher, thinking: “Today, in which village or town does the ascetic Gotama dwell?” But at this time, upon reflecting, he knew: “He is dwelling near Ukkaṭṭha in Subhagavana.” Then, looking to see where he might have gone, he saw him going to the Brahmā world and thought: “The ascetic Gotama is going to the Brahmā world. Before he gives a Dhamma talk there and the assembly of Brahmās surpasses my domain, I will go and cause an interruption to the Dhamma teaching.” Following in the Teacher's footsteps, he went and stood amidst the assembly of Brahmās with an invisible body. Knowing that “Baka Brahmā is being refuted by the Teacher,” he stood there, having become a support for the Brahmā. Therefore it was said: “Then, monks, Māra the Evil One...”

Brahmapārisajjaṃ anvāvisitvāti ekassa brahmapārisajjassa sarīraṃ pavisitvā. Mahābrahmānaṃ pana brahmapurohitānaṃ vā anvāvisituṃ na sakkoti. Metamāsadoti mā etaṃ apasādayittha. Abhibhūti abhibhavitvā ṭhito jeṭṭhako. Anabhibhūtoti aññehi anabhibhūto. Aññadatthūti ekaṃsavacane [Pg.303] nipāto. Dassanavasena daso, sabbaṃ passatīti dīpeti. Vasavattīti sabbajanaṃ vase vatteti. Issaroti loke issaro. Kattā nimmātāti lokassa kattā ca nimmātā ca, pathavīhimavantasinerucakkavāḷamahāsamuddacandimasūriyā ca iminā nimmitāti dīpeti.

“Having taken possession of a Brahma of the retinue” means: having entered the body of one Brahma of the retinue. However, he is not able to take possession of the bodies of the Mahābrahmās or the Brahmapurohitas. “Do not disparage this one” means: do not refute him. “The conqueror” means: having overcome others, he stands as the chief. “The unconquered” means: not overcome by others. “Aññadatthu” is a particle used in the sense of certainty. By way of seeing, he is the seer; this shows that he sees all. “The wielder of power” means: he makes all beings conform to his will. “The lord” means: he is lord in the world. “The maker, the creator” means: he is the maker and creator of the world; this shows that the earth, the Himavanta, Sineru, the world-sphere, the great ocean, the moon, and the sun were created by him.

Seṭṭho sajitāti ayaṃ lokassa uttamo ca sajitā ca. ‘‘Tvaṃ khattiyo nāma hohi, tvaṃ brāhmaṇo nāma, vesso nāma, suddo nāma, gahaṭṭho nāma, pabbajito nāma, antamaso oṭṭho hohi, goṇo hohī’’ti evaṃ sattānaṃ visajjetā ayanti dasseti. Vasī pitā bhūtabhabyānanti ayaṃ ciṇṇavasitāya vasī, ayaṃ pitā bhūtānañca bhabyānañcāti vadati. Tattha aṇḍajajalābujā sattā antoaṇḍakose ceva antovatthimhi ca bhabyā nāma, bahi nikkhantakālato paṭṭhāya bhūtā. Saṃsedajā paṭhamacittakkhaṇe bhabyā, dutiyato paṭṭhāya bhūtā. Opapātikā paṭhamairiyāpathe bhabyā, dutiyato paṭṭhāya bhūtāti veditabbā. Te sabbepi etassa puttāti saññāya, ‘‘pitā bhūtabhabyāna’’nti āha.

“The highest, the arranger” means: he is the most excellent in the world and the arranger. It shows that this one is the dispenser for beings, thus: “You shall be a khattiya, you shall be a brāhmaṇa, a vessa, a sudda, a householder, one gone forth; down to, you shall be a camel, you shall be an ox.” “Master, father of what has become and what is to be” means: this one is a master (vasī) due to his practiced mastery; this one is the father of beings that have become and are to be, so he says. Therein, egg-born and womb-born beings are called “what is to be” (bhabyā) while inside the eggshell and inside the womb; from the time they emerge, they are called “what has become” (bhūtā). Moisture-born beings are “what is to be” at the first moment of consciousness; from the second moment onwards, they are “what has become”. Spontaneously-born beings are “what is to be” in their first posture; from the second posture onwards, they are “what has become”; thus it should be understood. With the perception that all these are his children, he is called “the father of what has become and what is to be”.

Pathavīgarahakāti yathā tvaṃ etarahi, ‘‘aniccā dukkhā anattā’’ti pathaviṃ garahasi jigucchasi, evaṃ tepi pathavīgarahakā ahesuṃ, na kevalaṃ tvaṃyevāti dīpeti. Āpagarahakātiādīsupi eseva nayo. Hīne kāye patiṭṭhitāti catūsu apāyesu nibbattā. Pathavīpasaṃsakāti yathā tvaṃ garahasi, evaṃ agarahitvā, ‘‘niccā dhuvā sassatā acchejjā abhejjā akkhayā’’ti evaṃ pathavīpasaṃsakā pathaviyā vaṇṇavādino ahesunti vadati. Pathavābhinandinoti taṇhādiṭṭhivasena pathaviyā abhinandino. Sesesupi eseva nayo. Paṇīte kāye patiṭṭhitāti brahmaloke nibbattā. Taṃ tāhanti tena kāraṇena taṃ ahaṃ. Iṅghāti codanatthe nipāto. Upātivattitthoti atikkamittha. ‘‘Upātivattito’’tipi pāṭho, ayamevattho. Daṇḍena paṭippaṇāmeyyāti catuhatthena muggaradaṇḍena pothetvā palāpeyya. Narakapapāteti sataporise mahāsobbhe. Virādheyyāti hatthena gahaṇayutte vā pādena patiṭṭhānayutte vā ṭhāne gahaṇapatiṭṭhānāni kātuṃ na sakkuṇeyya. Nanu tvaṃ bhikkhu passasīti bhikkhu nanu tvaṃ imaṃ brahmaparisaṃ sannipatitaṃ obhāsamānaṃ virocamānaṃ jotayamānaṃ passasīti brahmuno ovāde ṭhitānaṃ [Pg.304] iddhānubhāvaṃ dasseti. Iti kho maṃ, bhikkhave, māro pāpimā brahmaparisaṃ upanesīti, bhikkhave, māro pāpimā nanu tvaṃ bhikkhu passasi brahmaparisaṃ yasena ca siriyā ca obhāsamānaṃ virocamānaṃ jotayamānaṃ, yadi tvampi mahābrahmuno vacanaṃ anatikkamitvā yadeva te brahmā vadati, taṃ kareyyāsi, tvampi evamevaṃ yasena ca siriyā ca viroceyyāsīti evaṃ vadanto maṃ brahmaparisaṃ upanesi upasaṃhari. Mā tvaṃ maññitthoti mā tvaṃ maññi. Māro tvamasi pāpimāti pāpima tvaṃ mahājanassa māraṇato māro nāma, pāpakaṃ lāmakaṃ mahājanassa ayasaṃ karaṇato pāpimā nāmāti jānāmi.

“One who disparages the earth” means: just as you now disparage and loathe the earth, saying, “It is impermanent, suffering, and not-self,” in the same way there were in the past those who disparaged the earth; it is not you alone—this is what is shown. The same method applies to “one who disparages water,” and so on. “Established in an inferior body” means reborn in the four states of deprivation. “One who praises the earth” means: just as you disparage it, they, without disparaging it, were praisers of the earth, speakers of its virtues, saying, “It is permanent, stable, eternal, indivisible, unbreakable, and inexhaustible”—so it is said. “One who delights in the earth” means those who delight in the earth element by the power of craving and wrong view. The same method applies in the remaining cases. “Established in an excellent body” means reborn in the Brahma-world. “Therefore, I” means: for that reason, I... “Iṅgha” is a particle in the sense of urging. “You have transgressed” means you have gone beyond. There is also the reading “upātivattito,” with the very same meaning. “Should drive him away with a stick” means one should beat him with a four-cubit club and make him flee. “The chasm of hell” means a great abyss a hundred men deep. “Would fail” means one would be unable to grasp with the hand or gain a foothold with the foot in a place suitable for grasping or standing. “Monk, do you not see?”—this shows the psychic power of those who abide in Brahmā’s admonition, as if to say: “Monk, do you not see this assembly of Brahmās, gathered together, shining, radiant, and blazing?” “Thus, monks, Māra the Evil One led me to the assembly of Brahmās” means: Monks, Māra the Evil One, saying, “Monk, do you not see the assembly of Brahmās, shining, radiant, and blazing with glory and splendor? If you too, without transgressing the word of the Great Brahmā, were to do whatever Brahmā tells you, you too would shine in the same way with glory and splendor”—thus speaking, he led me to the assembly of Brahmās, he brought me to them. “Do not think” means: do not think that I do not know. “You are Māra, the Evil One” means: I know you, Evil One. You are called Māra because you destroy for the great mass of beings the virtues that are the cause for ending the suffering of the round of rebirths; you are called Pāpimā because you do what is evil and wicked, what is unmeritorious and the opposite of fame, for the great mass of people.

503. Kasiṇaṃ āyunti sakalaṃ āyuṃ. Te kho evaṃ jāneyyunti te evaṃ mahantena tapokammena samannāgatā, tvaṃ pana purimadivase jāto, kiṃ jānissasi, yassa te ajjāpi mukhe khīragandho vāyatīti ghaṭṭento vadati. Pathaviṃ ajjhosissasīti pathaviṃ ajjhosāya gilitvā pariniṭṭhapetvā taṇhāmānadiṭṭhīhi gaṇhissasi. Opasāyiko me bhavissasīti mayhaṃ samīpasayo bhavissasi, maṃ gacchantaṃ anugacchissasi, ṭhitaṃ upatiṭṭhissasi, nisinnaṃ upanisīdissasi, nipannaṃ upanipajjissasīti attho. Vatthusāyikoti mama vatthusmiṃ sayanako. Yathākāmakaraṇīyo bāhiteyyoti mayā attano ruciyā yaṃ icchāmi, taṃ kattabbo, bāhitvā ca pana jajjharikāgumbatopi nīcataro lakuṇḍaṭakataro kātabbo bhavissasīti attho.

503. “The entire life” means the whole life-span. “They would know thus” means: he speaks, pressing him, thus: “They are endowed with such great ascetic practice. But you were born only yesterday. What will you know, you from whose mouth the smell of milk still wafts?” “You will take possession of the earth” means: you will take possession of the earth by overwhelming it, swallowing it, and finishing it off with craving, conceit, and wrong views. “You will be my attendant” means: you will be my close companion; you will follow me when I am going, stand near me when I am standing, sit near me when I am sitting, and lie down near me when I am lying down. This is the meaning. “One who dwells on my property” means: one who dwells on my property. “To be done with as I please, an outcast” means: you must do whatever deed I wish according to my own liking; and having been cast out, you will be made lower than a thicket of bitter-gourd, more stunted. This is the meaning.

Iminā esa bhagavantaṃ upalāpeti vā apasādeti vā. Upalāpeti nāma sace kho tvaṃ, bhikkhu, taṇhādīhi pathaviṃ ajjhosissasi, opasāyiko me bhavissasi, mayi gacchante gamissasi, tiṭṭhante ṭhassasi, nisinne nisīdissasi, nipanne nipajjissasi, ahaṃ taṃ sesajanaṃ paṭibāhitvā vissāsikaṃ abbhantarikaṃ karissāmīti evaṃ tāva upalāpeti nāma. Sesapadehi pana apasādeti nāma. Ayañhettha adhippāyo – sace tvaṃ pathaviṃ ajjhosissasi, vatthusāyiko me bhavissasi, mama gamanādīni āgametvā gamissasi vā ṭhassasi vā nisīdissasi vā nipajjissasi vā, mama vatthusmiṃ mayhaṃ ārakkhaṃ gaṇhissasi, ahaṃ pana taṃ yathākāmaṃ karissāmi bāhitvā [Pg.305] ca jajjharikāgumbatopi lakuṇḍakataranti evaṃ apasādeti nāma. Ayaṃ pana brahmā mānanissito, tasmā idha apasādanāva adhippetā. Āpādīsupi eseva nayo.

By this, he either coaxes or disparages the Blessed One. To coax means this: “If you, monk, should indeed take possession of the earth with craving, conceit, and wrong views, you will become my attendant. When I go, you will go; when I stand, you will stand; when I sit, you will sit; when I lie down, you will lie down. I will keep other people away and make you a trusted intimate.” Thus, firstly, this is called coaxing. But with the remaining phrases, it is called disparagement. Indeed, this is the intention here: “If you take possession of the earth, you will be one who depends on my property. You will go, or stand, or sit, or lie down only after waiting for my coming and going. You will keep watch for me on my property. But as for me, I will do with you as I please; and having cast you out, I will make you more stunted than a thicket of bitter-gourd.” Thus, this is called disparagement. Because this Brahmā is reliant on conceit, therefore, here disparagement alone is intended. In the case of water and the other elements, this is the method.

Apica te ahaṃ brahmeti idāni bhagavā, ‘‘ayaṃ brahmā mānanissito ‘ahaṃ jānāmī’ti maññati, attano yasena sammatto sarīraṃ phusitumpi samatthaṃ kiñci na passati, thokaṃ niggahetuṃ vaṭṭatī’’ti cintetvā imaṃ desanaṃ ārabhi. Tattha gatiñca pajānāmīti nipphattiñca pajānāmi. Jutiñcāti ānubhāvañca pajānāmi. Evaṃ mahesakkhoti evaṃ mahāyaso mahāparivāro.

Furthermore, regarding ‘I am Brahmā…’: Now the Blessed One, thinking, “This Brahmā is reliant on conceit and thinks, ‘I know.’ Intoxicated by his own glory, he does not see anyone capable of even touching his body. It is fitting to rebuke him a little,” began this discourse. Therein, ‘I understand the destination’ means ‘I understand the rebirth-outcome.’ ‘And the radiance’ means ‘I understand the power.’ ‘Thus of great power’ means ‘thus of great glory and great retinue.’

Yāvatā candimasūriyā pariharantīti yattake ṭhāne candimasūriyā vicaranti. Disā bhanti virocanāti disāsu virocamānā obhāsanti, disā vā tehi virocamānā obhāsanti. Tāva sahassadhā lokoti tattakena pamāṇena sahassadhā loko, iminā cakkavāḷena saddhiṃ cakkavāḷasahassanti attho. Ettha te vattate vasoti ettha cakkavāḷasahasse tuyhaṃ vaso vattati. Paroparañca jānāsīti ettha cakkavāḷasahasse paropare uccanīce hīnappaṇīte satte jānāsi. Atho rāgavirāginanti na kevalaṃ, ‘‘ayaṃ iddho ayaṃ pakatimanusso’’ti paroparaṃ, ‘‘ayaṃ pana sarāgo ayaṃ vītarāgo’’ti evaṃ rāgavirāginampi janaṃ jānāsi. Itthaṃbhāvaññathābhāvanti itthaṃbhāvoti idaṃ cakkavāḷaṃ. Aññathābhāvoti ito sesaṃ ekūnasahassaṃ. Sattānaṃ āgatiṃ gatinti ettha cakkavāḷasahasse paṭisandhivasena sattānaṃ āgatiṃ, cutivasena gatiṃ ca jānāsi. Tuyhaṃ pana atimahantohamasmīti saññā hoti, sahassibrahmā nāma tvaṃ, aññesaṃ pana tayā uttari dvisahassānaṃ tisahassānaṃ catusahassānaṃ pañcasahassānaṃ dasasahassānaṃ satasahassānañca brahmānaṃ pamāṇaṃ natthi, catuhatthāya pilotikāya paṭappamāṇaṃ kātuṃ vāyamanto viya mahantosmīti saññaṃ karosīti niggaṇhāti.

“As far as the moon and sun revolve” means “in whatever place the moon and sun revolve.” “The directions shine, radiating” means “shining in the directions, they illuminate, or the directions, being illuminated by them, shine.” “So far a thousandfold world” means “a world of that measure, a thousandfold; the meaning is a thousand world-systems together with this world-system.” “Here your power prevails” means “here, in this thousandfold world-system, your will prevails.” “And you know one after another” means “here, in the thousandfold world-system, you know beings one after another—high and low, inferior and superior.” “Moreover, those with lust and those without lust” means “it is not merely that you know one after another thus, ‘This is Indra, this is an ordinary human,’ but you also know people as those with lust and those without lust, thus: ‘This one has lust, this one is without lust.’” “Their state here and their other state” means “‘their state here’ is this world-system; ‘their other state’ is the remaining nine hundred and ninety-nine.” “The coming and going of beings” means “here, in the thousandfold world-system, you know the coming of beings by way of rebirth-linking, and their going by way of death.” “But you have the perception, ‘I am exceedingly great.’ You are called the Thousandfold Brahmā, but for others beyond you—the Brahmās of two thousand, three thousand, four thousand, five thousand, ten thousand, and a hundred thousand worlds—there is no measure. Like one striving to make a large cloth from a four-cubit rag, you create the perception, ‘I am great’”—thus He rebukes him.

504. Idhūpapannoti idha paṭhamajjhānabhūmiyaṃ upapanno. Tena taṃ tvaṃ na jānāsīti tena kāraṇena taṃ kāyaṃ tvaṃ na jānāsi. Neva te samasamoti [Pg.306] jānitabbaṭṭhānaṃ patvāpi tayā samasamo na homi. Abhiññāyāti aññāya. Kuto nīceyyanti tayā nīcatarabhāvo pana mayhaṃ kuto.

504. “Born here” means “born here in the first jhāna realm.” “Therefore you do not know it” means “for that reason, you do not know that group.” “I am not your equal at all” means “even having reached a state that is to be known, I am not your equal.” “Having directly known” means “having known.” “How could I be inferior?” means “how could there be for me a state lower than you?”

Heṭṭhūpapattiko kiresa brahmā anuppanne buddhuppāde isipabbajjaṃ pabbajitvā kasiṇaparikammaṃ katvā samāpattiyo nibbattetvā aparihīnajjhāno kālaṃ katvā catutthajjhānabhūmiyaṃ vehapphalabrahmaloke pañcakappasatikaṃ āyuṃ gahetvā nibbatti. Tattha yāvatāyukaṃ ṭhatvā heṭṭūpapattikaṃ katvā tatiyajjhānaṃ paṇītaṃ bhāvetvā subhakiṇhabrahmaloke catusaṭṭhikappaṃ āyuṃ gahetvā nibbatti. Tattha dutiyajjhānaṃ bhāvetvā ābhassaresu aṭṭhakappaṃ āyuṃ gahetvā nibbatti. Tattha paṭhamajjhānaṃ bhāvetvā paṭhamajjhānabhūmiyaṃ kappāyuko hutvā nibbatti, so paṭhamakāle attanā katakammañca nibbattaṭṭhānañca aññāsi, kāle pana gacchante ubhayaṃ pamussitvā sassatadiṭṭhiṃ uppādesi. Tena naṃ bhagavā, ‘‘tena taṃ tvaṃ na jānāsi…pe… kuto nīceyya’’nti āha.

This Brahmā, it is said, was one who was reborn in successively lower realms. Before the arising of a Buddha, he went forth into the ascetic life, practiced the kasiṇa preliminary work, produced the attainments, and without decline in his jhāna, passed away and was reborn in the Vehapphala Brahmā world, the realm of the fourth jhāna, taking a lifespan of five hundred eons. Having remained there for his full lifespan, having made an aspiration for rebirth in a lower realm, he developed the sublime third jhāna and was reborn in the Subhakiṇha Brahmā world, taking a lifespan of sixty-four eons. There, developing the second jhāna, he was reborn in the Ābhassara realms, taking a lifespan of eight eons. There, developing the first jhāna, he was reborn in the realm of the first jhāna, with a lifespan of an eon. In the first period, he knew the kamma he had done and his place of rebirth, but as time passed, forgetting both, he gave rise to the view of eternalism. Therefore, the Blessed One said to him, “Therefore you do not know it… how could I be inferior?”

Atha brahmā cintesi – ‘‘samaṇo gotamo mayhaṃ āyuñca nibbattaṭṭhānañca pubbekatakammañca jānāti, handa naṃ pubbe katakammaṃ pucchāmī’’ti satthāraṃ attano pubbekatakammaṃ pucchi. Satthā kathesi.

Then Brahmā thought: “The ascetic Gotama knows my lifespan, place of rebirth, and past kamma. Well now, I shall ask him about my past kamma.” He asked the Teacher about his own past kamma. The Teacher told him.

Pubbe kiresa kulaghare nibbattitvā kāmesu ādīnavaṃ disvā, ‘‘jātijarābyādhimaraṇassa antaṃ karissāmī’’ti nikkhamma isipabbajjaṃ pabbajitvā samāpattiyo nibbattetvā abhiññāpādakajjhānalābhī hutvā gaṅgātīre paṇṇasālaṃ kāretvā jhānaratiyā vītināmeti. Tadā ca kālena kālaṃ satthavāhā pañcahi sakaṭasatehi marukantāraṃ paṭipajjanti. Marukantāre pana divā na sakkā gantuṃ, rattiṃ gamanaṃ hoti. Atha purimasakaṭassa aggayuge yuttabalibaddā gacchantā nivattitvā āgatamaggābhimukhāva ahesuṃ. Itarasakaṭāni tatheva nivattitvā aruṇe uggate nivattitabhāvaṃ jāniṃsu. Tesañca tadā kantāraṃ atikkamanadivaso ahosi. Sabbaṃ dārudakaṃ parikkhīṇaṃ, tasmā, ‘‘natthi dāni amhākaṃ jīvita’’nti cintetvā goṇe cakkesu bandhitvā manussā sakaṭapacchāyāyaṃ pavisitvā nipajjiṃsu[Pg.307]. Tāpasopi kālasseva paṇṇasālato nikkhamitvā paṇṇasāladvāre nisinno gaṅgaṃ olokayamāno addasa gaṅgaṃ mahatā udakoghena vuyhamānaṃ pavattitamaṇikkhandhaṃ viya āgacchantiṃ. Disvā cintesi – ‘‘atthi nu kho imasmiṃ loke evarūpassa madhurodakassa alābhena kilissamānā sattā’’ti. So evaṃ āvajjanto marukantāre taṃ satthaṃ disvā, ‘‘ime sattā mā nassantū’’ti, ‘‘ito mahā udakakkhandho chijjitvā marukantāre satthābhimukho gacchatū’’ti abhiññācittena adhiṭṭhāsi. Sahacittuppādena mātikāruḷhaṃ viya udakaṃ tattha agamāsi. Manussā udakasaddena vuṭṭhāya udakaṃ disvā hatthatuṭṭhā nhāyitvā pivitvā goṇepi pāyetvā sotthinā icchitaṭṭhānaṃ agamaṃsu. Satthā taṃ brahmuno pubbakammaṃ dassento –

Formerly, it is said, this one, having been born in a family home, saw the danger in sensual pleasures and thought, “I will make an end to birth, aging, sickness, and death.” Having gone forth, he entered the ascetic life, produced the meditative attainments, became one who had gained the jhāna that is the basis for the direct knowledges, had a leaf-hut built on the bank of the Ganges, and passed the time in the delight of jhāna. And at that time, from time to time, caravans with five hundred carts would travel through the desert. In the desert, it is not possible to travel by day; the journey is at night. Then, the bulls yoked to the front yoke of the first cart, while going, turned back and were facing the path they had come on. The other carts turned back in the same way, and when dawn arose, they realized they had turned back. That day was their day for crossing the desert. All their firewood and water was exhausted. Therefore, thinking, “Now there is no life for us,” they tied the oxen to the wheels, and the people, entering the shade behind the carts, lay down. The ascetic, having left his leaf-hut very early, sat at the door of the leaf-hut looking at the Ganges. He saw the Ganges coming with a great flood of water, like a mass of jewels being carried along and rolling. Seeing it, he thought: “I wonder, are there beings in this world who are suffering from not obtaining such sweet water?” Reflecting thus, he saw that caravan in the desert and thought, “May these beings not perish!” With his mind of direct knowledge, he resolved, “Let a great mass of water break off from here and go towards the caravan in the desert.” Simultaneously with the arising of that thought, the water went there as if flowing into a channel. The people, getting up at the sound of water, saw the water and, joyful and delighted, they bathed, drank, and also gave the oxen to drink. Safely, they reached their desired destination. The Teacher, wishing to show that past kamma of Brahmā—

‘‘Yaṃ tvaṃ apāyesi bahū manusse,Pipāsite ghammani samparete;

Taṃ te purāṇaṃ vatasīlavattaṃ,Suttappabuddhova anussarāmī’’ti. (jā. 1.7.71) –

“That you gave many people to drink, who were thirsty and afflicted by heat; that ancient virtuous conduct and observance of yours, I recall, like one awakened from sleep.”

Imaṃ gāthamāha.

He spoke this verse.

Aparasmiṃ samaye tāpaso gaṅgātīre paṇṇasālaṃ māpetvā āraññakaṃ gāmaṃ nissāya vasati. Tena ca samayena corā taṃ gāmaṃ paharitvā hatthasāraṃ gahetvā gāviyo ca karamare ca gahetvā gacchanti. Gāvopi sunakhāpi manussāpi mahāviravaṃ viravanti. Tāpaso taṃ saddaṃ sutvā ‘‘kiṃ nu kho eta’’nti āvajjanto, ‘‘manussānaṃ bhayaṃ uppanna’’nti ñatvā, ‘‘mayi passante ime sattā mā nassantū’’ti abhiññāpādakajjhānaṃ samāpajjitvā vuṭṭhāya abhiññācittena corānaṃ paṭipathe caturaṅginisenaṃ māpesi kammasajjaṃ āgacchantiṃ. Corā disvā, ‘‘rājā’’ti te maññamānā vilopaṃ chaḍḍetvā pakkamiṃsu. Tāpaso ‘‘yaṃ yassa santakaṃ, taṃ tasseva hotū’’ti adhiṭṭhāsi, taṃ tatheva ahosi. Mahājano sotthibhāvaṃ pāpuṇi. Satthā idampi tassa pubbakammaṃ dassento –

On another occasion, an ascetic, having created a leaf-hut on the bank of the Ganges, lived depending on a forest village. And at that time, robbers plundered that village, and taking valuables, they captured the cows and the villagers and departed. The cows, dogs, and people all raised a great cry. The ascetic, hearing that sound and reflecting, 'What can this be?' realized, 'Danger has arisen for the people.' Thinking, 'May these beings not perish while I am watching,' he entered the jhāna that is the basis for higher knowledge. Rising from it, with a mind of higher knowledge, he created a four-divisioned army, prepared for battle, advancing along the robbers' path. The robbers, seeing it and thinking, 'It is the king,' abandoned their plunder and fled. The ascetic made a resolution, 'Let whatever belongs to anyone be theirs,' and it became so. The great assembly of people attained safety. The Teacher, showing this past deed of his, said:

‘‘Yaṃ [Pg.308] eṇikūlasmiṃ janaṃ gahītaṃ,Amocayī gayhaka nīyamānaṃ;

Taṃ te purāṇaṃ vatasīlavattaṃ,Suttappabuddhova anussarāmī’’ti. (jā. 1.7.72) –

'The people who were seized at Eṇikūla, being led away as captives, you set free. That ancient practice of vows and virtue of yours, I recall, like one awakened from sleep.'

Imaṃ gāthamāha. Ettha eṇikūlasminti gaṅgātīre.

He spoke this verse. Herein, `eṇikūlasmiṃ` means on the bank of the Ganges.

Puna ekasmiṃ samaye uparigaṅgāvāsikaṃ kulaṃ heṭṭhāgaṅgāvāsikena kulena saddhiṃ mittasanthavaṃ katvā nāvāsaṅghāṭaṃ bandhitvā bahuṃ khādanīyabhojanīyañceva gandhamālādīni ca āropetvā gaṅgāsotena āgacchati. Manussā khādamānā bhuñjamānā naccantā gāyantā devavimānena gacchantā viya balavasomanassā ahesuṃ. Gaṅgeyyako nāgo disvā kupito, ‘‘ime mayi saññampi na karonti, idāni ne samuddameva pāpessāmī’’ti mahantaṃ attabhāvaṃ māpetvā udakaṃ dvidhā bhinditvā uṭṭhāya phaṇaṃ katvā sussūkāraṃ karonto aṭṭhāsi. Mahājano disvā bhīto vissaramakāsi. Tāpaso paṇṇasālāya nisinno sutvā, ‘‘ime gāyantā naccantā somanassajātā āgacchanti, idāni pana bhayaravaṃ raviṃsu, kiṃ nu kho’’ti āvajjanto nāgarājaṃ disvā, ‘‘mayi passante ime sattā mā nassantū’’ti abhiññāpādakajjhānaṃ samāpajjitvā attabhāvaṃ vijahitvā supaṇṇavaṇṇaṃ māpetvā nāgarājassa dassesi. Nāgarājā bhīto phaṇaṃ saṃharitvā udakaṃ paviṭṭho. Mahājano sotthibhāvaṃ pāpuṇi. Satthā idampi tassa pubbakammaṃ dassento –

Again, at one time, a family dwelling on the upper Ganges, having formed a friendship with a family dwelling on the lower Ganges, tied together a fleet of boats, loaded them with much hard and soft food, as well as perfumes, garlands, and other things, and came down the current of the Ganges. The people, eating, consuming, dancing, and singing, were filled with strong joy, as if traveling in a celestial mansion. The Gaṅgeyyaka Nāga, seeing this, became angry, thinking: 'These people show me no recognition! Now I will make them reach the ocean itself!' He created a massive form, split the water in two, rose up, spread his hood, and stood making a hissing sound. The great assembly of people, seeing him, were terrified and made a cry of distress. The ascetic, seated in his leaf-hut, heard it and reflected: 'These people were coming along joyfully, singing and dancing, but now they have cried out in fear. What can be the cause?' Seeing the Nāga king, he thought: 'May these beings not perish while I am watching.' He entered the jhāna that is the basis for higher knowledge, abandoned his own form, created the form of a Garuḍa, and showed it to the Nāga king. The Nāga king, terrified, withdrew his hood and entered the water. The great assembly of people attained safety. The Teacher, showing this past deed of his, said:

‘‘Gaṅgāya sotasmiṃ gahītanāvaṃ,Luddena nāgena manussakappā;

Amocayittha balasā pasayha,Taṃ te purāṇaṃ vatasīlavattaṃ;

Suttappabuddhova anussarāmī’’ti. (jā. 1.7.73) –

'A boat with its human occupants, seized in the current of the Ganges by a cruel Nāga, you forcibly freed by overpowering it. That ancient practice of vows and virtue of yours, I recall, like one awakened from sleep.'

Imaṃ gāthamāha.

He spoke this verse.

Aparasmiṃ samaye esa isipabbajjaṃ pabbajitvā kesavo nāma tāpaso ahosi. Tena samayena amhākaṃ bodhisatto kappo nāma māṇavo [Pg.309] kesavassa baddhacaro antevāsiko hutvā ācariyassa kiṃkārapaṭissāvī manāpacārī buddhisampanno atthacaro ahosi. Kesavo taṃ vinā vattituṃ nāsakkhi, taṃ nissāyeva jīvikaṃ kappesi. Satthā idampi tassa pubbakammaṃ dassento –

On another occasion, this one went forth into the ascetic life and became an ascetic named Kesava. At that time, our Bodhisatta was a young man named Kappa who became Kesava's devoted pupil and attendant. He was obedient to his teacher, pleasing in conduct, endowed with wisdom, and dedicated to his teacher's welfare. Kesava was unable to manage without him and depended on him for his livelihood. The Teacher, showing this past deed of his as well, said:

‘‘Kappo ca te baddhacaro ahosi,Sambuddhimantaṃ vatinaṃ amaññi;

Taṃ te purāṇaṃ vatasīlavattaṃ,Suttappabuddhova anussarāmī’’ti. (jā. 1.7.74) –

'And I, Kappa, was your devoted attendant; you regarded me as one endowed with wisdom and vows. That ancient practice of vows and virtue of yours, I recall, like one awakened from sleep.'

Imaṃ gāthamāha.

He spoke this verse.

Evaṃ brahmuno nānattabhāvesu katakammaṃ satthā pakāsesi. Satthari kathenteyeva brahmā sallakkhesi, dīpasahasse ujjalite rūpāni viya sabbakammānissa pākaṭāni ahesuṃ. So pasannacitto imaṃ gāthamāha –

Thus the Teacher revealed the deeds done by the Brahmā in his various existences. Even as the Teacher was speaking, the Brahmā understood, and all his deeds became as apparent to him as forms illuminated by a thousand lamps. With a serene mind, he spoke this verse:

‘‘Addhā pajānāsi mametamāyuṃ,Aññampi jānāsi tathā hi buddho;

Tathā hi tāyaṃ jalitānubhāvo,Obhāsayaṃ tiṭṭhati brahmaloka’’nti. (jā. 1.7.75);

'Truly, you know this lifespan of mine. You know other things as well, for so you are the Buddha. For so does your blazing power stand illuminating the Brahma-world.'

Athassa bhagavā uttari asamasamataṃ pakāsento pathaviṃ kho ahaṃ brahmetiādimāha. Tattha pathaviyā pathavattena ananubhūtanti pathaviyā pathavisabhāvena ananubhūtaṃ appattaṃ. Kiṃ pana tanti? Nibbānaṃ. Tañhi sabbasmā saṅkhatā nissaṭattā pathavisabhāvena appattaṃ nāma. Tadabhiññāyāti taṃ nibbānaṃ jānitvā sacchikatvā. Pathaviṃ nāpahosinti pathaviṃ taṇhādiṭṭhimānagāhehi na gaṇhiṃ. Āpādīsupi eseva nayo. Vitthāro pana mūlapariyāye vuttanayeneva veditabbo.

Then the Blessed One, further revealing his state of being equal to the unequalled, said: 'Brahmā, I, with regard to earth...' and so on. Therein, 'not experienced through the earthness of earth' means not experienced, not attained, through the nature of earth. What is that? It is Nibbāna. For since it is released from all that is conditioned, it is called 'not attained through the nature of earth.' 'Having directly known that' means having known and realized that Nibbāna. 'I was not the earth' means I did not grasp the earth with the graspings of craving, views, and conceit. This same method applies to water and the other elements. The detailed explanation, however, should be understood according to the method stated in the Mūlapariyāya Sutta.

Sace kho te, mārisa, sabbassa sabbattenāti idameva brahmā attano vāditāya sabbanti akkharaṃ niddisitvā akkhare dosaṃ gaṇhanto āha. Satthā pana sakkāyaṃ sandhāya ‘‘sabba’’nti vadati, brahmā sabbasabbaṃ sandhāya. Tvaṃ ‘‘sabba’’nti vadasi, ‘‘sabbassa sabbattena ananubhūta’’nti vadasi, yadi sabbaṃ ananubhūtaṃ natthi, athassa ananubhūtaṃ atthi. Mā heva te rittakameva ahosi [Pg.310] tucchakameva ahosīti tuyhaṃ vacanaṃ rittakaṃ mā hotu, tucchakaṃ mā hotūti satthāraṃ musāvādena niggaṇhāti.

Regarding the statement, 'If, friend, by the allness of all...': this the Brahmā said, indicating the word 'all' and finding fault with it in accordance with his own theory. The Teacher, for his part, says 'all' with reference to the existing person, but the Brahmā takes it to mean the absolute all. He says: 'You say "all", and you say it is "unexperienced by the allness of all". If you say this, may your statement not prove to be empty, may it not prove to be void.' Thus he censures the Teacher with an accusation of falsehood.

Satthā pana etasmā brahmunā sataguṇena sahassaguṇena satasahassaguṇena vādītaro, tasmā ahaṃ sabbañca vakkhāmi, ananubhūtañca vakkhāmi, suṇāhi meti tassa vādamaddanatthaṃ kāraṇaṃ āharanto viññāṇantiādimāha. Tattha viññāṇanti vijānitabbaṃ. Anidassananti cakkhuviññāṇassa āpāthaṃ anupagamanato anidassanaṃ nāma, padadvayenapi nibbānameva vuttaṃ. Anantanti tayidaṃ uppādavayaantarahitattā anantaṃ nāma. Vuttampi hetaṃ –

The Teacher, however, is superior in debate to this Brahmā by a hundredfold, a thousandfold, or a hundred-thousandfold. Therefore, thinking, 'I will speak of the all, and I will speak of what is not experienced. Listen to my word,' and for the purpose of crushing his view, bringing forth the reason, He spoke the words beginning with `viññāṇaṃ`. Therein, `viññāṇaṃ` means that which is to be specially known. `Anidassanaṃ` (non-manifest) is so called because it does not come into the range of eye-consciousness. By both terms, Nibbāna itself is spoken of. `Anantaṃ` (endless) is so called because it is devoid of the ends of arising and passing away. For this has also been said:

‘‘Antavantāni bhūtāni, asambhūtaṃ anantakaṃ;

Bhūte antāni dissanti, bhūte antā pakāsitā’’ti.

“Things that have come to be have an end; the unoriginated is without end. In things that have come to be, ends are seen; in things that have come to be, ends are made manifest.”

Sabbatopabhanti sabbaso pabhāsampannaṃ. Nibbānato hi añño dhammo sapabhataro vā jotivantataro vā parisuddhataro vā paṇḍarataro vā natthi. Sabbato vā tathā pabhūtameva, na katthaci natthīti sabbatopabhaṃ. Puratthimadisādīsu hi asukadisāya nāma nibbānaṃ natthīti na vattabbaṃ. Atha vā pabhanti titthassa nāmaṃ, sabbato pabhamassāti sabbatopabhaṃ. Nibbānassa kira yathā mahāsamuddassa yato yato otaritukāmā honti, taṃ tadeva titthaṃ, atitthaṃ nāma natthi. Evamevaṃ aṭṭhatiṃsāya kammaṭṭhānesu yena yena mukhena nibbānaṃ otaritukāmā honti, taṃ tadeva titthaṃ. Nibbānassa atitthaṃ nāma kammaṭṭhānaṃ natthi. Tena vuttaṃ sabbatopabhanti. Taṃ pathaviyā pathavattenāti taṃ nibbānaṃ pathaviyā pathavīsabhāvena tato paresaṃ āpādīnaṃ āpādisabhāvena ca ananubhūtaṃ. Iti yaṃ tumhādisānaṃ visayabhūtaṃ sabbatebhūmakadhammajātaṃ tassa sabbattena taṃ viññāṇaṃ anidassanaṃ anantaṃ sabbatopataṃ ananubhūtanti vādaṃ patiṭṭhapesi.

`Sabbatopabhaṃ` means endowed with radiance in every way. Indeed, there is no other Dhamma more radiant, more brilliant, more pure, or more white than Nibbāna. Or, it is manifest as supreme in every way; it is not that it does not exist anywhere, therefore it is called `sabbatopabhaṃ`. For it cannot be said that Nibbāna does not exist in a certain direction, such as the east. Alternatively, `pataṃ` is a name for a landing place (`tittha`); because for it there is a landing place from all around, it is called `sabbatopabhaṃ`. Indeed, just as for the great ocean, from whatever place people wish to enter, that very place is a landing place—there is no such thing as a non-landing place. In the same way, among the thirty-eight meditation subjects, by whatever entrance people wish to enter Nibbāna, that very one is a landing place. There is no meditation subject that is a non-landing place for Nibbāna. Therefore, it is called `sabbatopabhaṃ`. Regarding `taṃ pathaviyā pathavattena`: that Nibbāna is not experienced with the nature of earth in the earth element, nor with the nature of water and the others in the remaining elements. Thus, He established the doctrine: 'That consciousness is non-manifest, endless, accessible from all sides, and is not experienced with the allness of that which comprises the phenomena of the three planes, the objective field of beings like you.'

Tato brahmā gahitagahitaṃ satthārā vissajjāpito kiñci gahetabbaṃ adisvā laḷitakaṃ kātukāmo handa carahi te, mārisa, antaradhāyāmīti āha. Tattha antaradhāyāmīti adissamānakapāṭihāriyaṃ karomīti āha. Sace visahasīti yadi sakkosi mayhaṃ antaradhāyituṃ, antaradhāyasi[Pg.311], pāṭihāriyaṃ karohīti. Nevassu me sakkoti antaradhāyitunti mayhaṃ antaradhāyituṃ neva sakkoti. Kiṃ panesa kātukāmo ahosīti? Mūlapaṭisandhiṃ gantukāmo ahosi. Brahmānañhi mūlapaṭisandhikaattabhāvo sukhumo, aññesaṃ anāpātho, abhisaṅkhatakāyeneva tiṭṭhanti. Satthā tassa mūlapaṭisandhiṃ gantuṃ na adāsi. Mūlapaṭisandhiṃ vā agantvāpi yena tamena attānaṃ antaradhāpetvā adissamānako bhaveyya, satthā taṃ tamaṃ vinodesi, tasmā antaradhāyituṃ nāsakkhi. So asakkonto vimāne nilīyati, kapparukkhe nilīyati, ukkuṭiko nisīdati. Brahmagaṇo keḷimakāsi – ‘‘esa kho bako brahmā vimāne nilīyati, kapparukkhe nilīyati, ukkuṭiko nisīdati, brahme tvaṃ antarahitomhī’’ti saññaṃ uppādesi nāmāti. So brahmagaṇena uppaṇḍito maṅku ahosi.

Then that Brahmā, having been made by the Teacher to relinquish each and every view he had grasped, and seeing nothing to grasp, wished to hide and said, 'Come now, good sir, I will disappear from you.' Therein, 'I will disappear' means, 'I will perform the miracle of becoming invisible.' As to 'If you can': 'If you are able to disappear from me, then disappear; perform the miracle.' As to 'He was by no means able to disappear from me': 'He was not at all able to disappear from me.' What, then, did he wish to do? He wished to go to his root-rebirth-linking. For the root-rebirth-linking existence of brahmās is subtle, not in the range of other brahmās; they stand only with a constructed body. The Teacher did not allow him to go to his root-rebirth-linking. Or, even without having gone to his root-rebirth-linking, by whatever darkness he might have made himself disappear and become invisible, the Teacher dispelled that darkness. Therefore, he was unable to disappear. Being unable, he hid in the celestial mansion, he hid in the wish-fulfilling tree, he sat down squatting. The assembly of brahmās made a mockery, saying: 'This Baka Brahmā hides in the celestial mansion, he hides in the wish-fulfilling tree, he sits down squatting. O Brahmā, have you produced the perception, “I am hidden”?' Being mocked by the assembly of brahmās, he became crestfallen.

Evaṃ vutte ahaṃ, bhikkhaveti, bhikkhave, etena brahmunā, ‘‘handa carahi te, mārisa, antaradhāyāmī’’ti evaṃ vutte taṃ antaradhāyituṃ asakkontaṃ disvā ahaṃ etadavocaṃ. Imaṃ gāthamabhāsinti kasmā bhagavā gāthamabhāsīti? Samaṇassa gotamassa imasmiṃ ṭhāne atthibhāvo vā natthibhāvo vā kathaṃ sakkā jānitunti evaṃ brahmagaṇassa vacanokāso mā hotūti antarahitova gāthamabhāsi.

Regarding 'When this was said, I, monks...': Monks, when that Brahmā had spoken thus, 'Come now, good sir, I will disappear from you,' seeing him unable to disappear, I said this. Regarding 'I spoke this verse': Why did the Blessed One speak the verse? So that the assembly of brahmās would not have an opportunity to say, 'How is it possible to know whether the ascetic Gotama exists in this place or does not exist?', He spoke the verse while remaining hidden.

Tattha bhavevāhaṃ bhayaṃ disvāti ahaṃ bhave bhayaṃ disvāyeva. Bhavañca vibhavesinanti imañca kāmabhavāditividhampi sattabhavaṃ vibhavesinaṃ vibhavaṃ gavesamānaṃ pariyesamānampi punappunaṃ bhaveyeva disvā. Bhavaṃ nābhivadinti taṇhādiṭṭhivasena kiñci bhavaṃ na abhivadiṃ, na gavesinti attho. Nandiñca na upādiyinti bhavataṇhaṃ na upagañchiṃ, na aggahesinti attho. Iti cattāri saccāni pakāsento satthā dhammaṃ desesi. Desanāpariyosāne desanānusārena vipassanāgabbhaṃ gāhāpetvā dasamattāni brahmasahassāni maggaphalāmatapānaṃ piviṃsu.

Therein, regarding 'Seeing danger in existence indeed': I, having indeed seen the danger in existence. And regarding 'and existence, and one seeking non-existence': having seen again and again only existence, even for one seeking and searching for non-existence within this threefold existence of beings, such as sensual existence. Regarding 'I did not welcome existence': by way of craving and wrong view, I did not welcome any existence; the meaning is, I did not seek it. And regarding 'I did not grasp at delight': I did not approach craving for existence; the meaning is, I did not grasp it. Thus, making manifest the Four Truths, the Teacher taught the Dhamma. At the end of the discourse, in accordance with the discourse, having had them grasp the womb of insight, ten thousand brahmās drank the deathless nectar of the path and fruition.

Acchariyabbhutacittajātāti acchariyajātā abbhutajātā tuṭṭhijātā ca ahesuṃ. Samūlaṃ bhavaṃ udabbahīti bodhimaṇḍe attano tāya tāya desanāya aññesampi bahūnaṃ devamanussānaṃ samūlakaṃ bhavaṃ udabbahi, uddhari uppāṭesīti attho.

Regarding 'minds of wonder and amazement arose': they became filled with wonder, filled with amazement, and filled with joy. Regarding 'He uprooted existence with its root': at the seat of Awakening, by means of His own various discourses, He uprooted existence together with its root—which is ignorance and craving—for many other devas and humans as well; the meaning is, He lifted up, pulled out, eradicated.

505. Tasmiṃ [Pg.312] pana samaye māro pāpimā kodhābhibhūto hutvā, ‘‘mayi vicaranteyeva samaṇena gotamena dhammakathaṃ kathetvā dasamattāni brahmasahassāni mama vasaṃ ativattitānī’’ti kodhābhibhūtatāya aññatarassa brahmapārisajjassa sarīre adhimucci, taṃ dassetuṃ atha kho, bhikkhavetiādimāha. Tattha sace tvaṃ evaṃ anubuddhoti sace tvaṃ evaṃ attanāva cattāri saccāni anubuddho. Mā sāvake upanesīti gihisāvake vā pabbajitasāvake vā taṃ dhammaṃ mā upanayasi. Hīne kāye patiṭṭhitāti catūsu apāyesu patiṭṭhitā. Paṇīte kāye patiṭṭhitāti brahmaloke patiṭṭhitā. Idaṃ ke sandhāya vadati? Bāhirapabbajjaṃ pabbajite tāpasaparibbājake. Anuppanne hi buddhuppāde kulaputtā tāpasapabbajjaṃ pabbajitvā kassaci kiñci avicāretvā ekacarā hutvā samāpattiyo nibbattetvā brahmaloke uppajjiṃsu, te sandhāya evamāha. Anakkhātaṃ kusalañhi mārisāti paresaṃ anakkhātaṃ anovadanaṃ dhammakathāya akathanaṃ kusalaṃ etaṃ seyyo. Mā paraṃ ovadāhīti kālena manussalokaṃ, kālena devalokaṃ, kālena brahmalokaṃ, kālena nāgalokaṃ āhiṇḍanto mā vicari, ekasmiṃ ṭhāne nisinno jhānamaggaphalasukhena vītināmehīti. Anālapanatāyāti anullapanatāya. Brahmuno ca abhinimantanatāyāti bakabrahmuno ca idañhi, mārisa, niccantiādinā nayena saha kāyakena brahmaṭṭhānena nimantanavacanena. Tasmāti tena kāraṇena. Imassa veyyākaraṇassa brahmanimantanikaṃtveva adhivacanaṃ saṅkhā samaññā paññatti jātā. Sesaṃ sabbattha uttānatthamevāti.

505. At that time, Māra the Evil One, overcome by anger, thinking, 'While I was wandering about, the ascetic Gotama gave a Dhamma talk and ten thousand Brahmās have gone beyond my control,' and being overcome by anger, he possessed the body of a certain Brahma-attendant. To show this, the Blessed One said, 'Then, O monks,' and so on. Therein, 'if you have thus realized' means: if you, on your own, have thus appropriately realized the four truths. 'Do not lead disciples' means: do not lead either lay disciples or ordained disciples to that Dhamma, do not cause them to attain penetration. 'Established in an inferior body' means: established in the four woeful states. 'Established in a sublime body' means: established in the Brahmā world. To whom does this refer? It refers to the ascetics and wanderers who have gone forth outside the Dispensation. For when a Buddha-arising had not occurred, sons of good family, having gone forth into the ascetic life, without investigating anything with anyone, living alone, produced the meditative attainments and arose in the Brahmā world. It was with reference to them that this was said. 'For it is wholesome not to have declared, dear sir' means: not declaring to others, not admonishing, not speaking by way of a Dhamma talk is wholesome; this is better. The meaning is: 'Do not admonish another.' The implication is: do not wander about, at times to the human world, at times to the deva world, at times to the Brahmā world, at times to the nāga world; but seated in one place, you should pass the time with the bliss of jhāna, path, and fruition. 'For the sake of not speaking' means: for the sake of not wanting him to preach the Dhamma. 'And due to the invitation of Brahmā' means: and due to the words of invitation from Baka Brahmā, in the manner of 'This, dear sir, is permanent,' and so on, along with the opportunity and the Brahmā-state. 'Therefore' means: for that reason. For this exposition, the common designation known as 'The Brahmā's Invitation' came to be. The rest has an obvious meaning everywhere.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

In the Papañcasūdanī, the Commentary on the Middle Length Discourses.

Brahmanimantanikasuttavaṇṇanā niṭṭhitā.

The commentary on the Brahmanimantanika Sutta is concluded.

10. Māratajjanīyasuttavaṇṇanā

10. The Commentary on the Māratajjanīya Sutta

506. Evaṃ me sutanti māratajjanīyasuttaṃ. Tattha koṭṭhamanupaviṭṭhoti kucchiṃ pavisitvā antānaṃ anto anupaviṭṭho, pakkāsayaṭṭhāne nisinno. Garugaro viyāti garukagaruko viya thaddho pāsāṇapuñjasadiso. Māsācitaṃ [Pg.313] maññeti māsabhattaṃ bhuttassa kucchi viya māsapūritapasibbako viya tintamāso viya cāti attho. Vihāraṃ pavisitvāti sace āhāradosena esa garubhāvo, abbhokāse caṅkamituṃ na sappāyanti caṅkamā orohitvā paṇṇasālaṃ pavisitvā pakatipaññatte āsane nisīdi. Paccattaṃ yoniso manasākāsīti, ‘‘kiṃ nu kho eta’’nti āvajjamāno attanoyeva upāyena manasi akāsi. Sace pana thero attano sīlaṃ āvajjetvā, ‘‘yaṃ hiyyo vā pare vā parasuve vā paribhuttaṃ avipakkamatthi, añño vā koci visabhāgadoso, sabbaṃ jīratu phāsukaṃ hotū’’ti hatthena kucchiṃ parāmasissa, māro pāpimā vilīyitvā agamissa. Thero pana tathā akatvā yoniso manasi akāsi. Mā tathāgataṃ vihesesīti yathā hi puttesu vihesitesu mātāpitaro vihesitāva honti, saddhivihārikaantevāsikesu vihesitesu ācariyupajjhāyā vihesitāva, janapade vihesite rājā vihesitova hoti, evaṃ tathāgatasāvake vihesite tathāgato vihesitova hoti. Tenāha – ‘‘mā tathāgataṃ vihesesī’’ti.

506. The sutta beginning 'Thus have I heard' is the Māratajjanīya Sutta. Therein, 'having entered the belly' means: having entered the abdomen and penetrated into the intestines, he was seated in the place of the stomach. 'Like something very heavy' means: like something extremely heavy, rigid, similar to a heap of stones. 'As if filled with beans' means: like the belly of one who has eaten bean-rice, and like a sack filled with beans, and like soaked beans—this is the meaning. 'Having entered the dwelling' means: thinking, 'If this heaviness is due to a fault of food, it is not suitable to walk in the open,' he descended from the walking path, entered the leaf-hut, and sat down on the seat prepared as usual. 'He attended wisely in himself' means: reflecting, 'What could this be?' he applied his mind by his own means. But if the Elder had quickly reflected, thinking, 'Whatever food consumed yesterday, or the day before, or the day before that, is undigested, or if there is any other incompatible affliction, may it all be digested, may there be ease!' and had stroked his belly with his hand, Māra the Evil One would have dissolved and departed. The Elder, however, did not do so, but attended wisely. 'Do not harass the Tathāgata' means: just as when children are harassed, their parents are indeed harassed; and as when resident pupils and apprentices are harassed, their teachers and preceptors are indeed harassed; and as when the countryside is harassed, the king is indeed harassed; so too, when a disciple of the Tathāgata is harassed, the Tathāgata is indeed harassed. Therefore, he said: 'Do not harass the Tathāgata.'

Paccaggaḷe aṭṭhāsīti patiaggaḷeva aṭṭhāsi. Aggaḷaṃ vuccati kavāṭaṃ, mukhena uggantvā paṇṇasālato nikkhamitvā bahipaṇṇasālāya kavāṭaṃ nissāya aṭṭhāsīti attho.

'He stood at the door-post' means: he stood right outside the door-leaf. The door-leaf is called the 'aggaḷa' (bar). The meaning is: having exited through the mouth and gone out from the leaf-hut, he stood outside the leaf-hut, leaning against the door-leaf.

507. Bhūtapubbāhaṃ pāpimāti kasmā idaṃ desanaṃ ārabhi? Thero kira cintesi – ‘‘ākāsaṭṭhakadevatānaṃ tāva manussagandho yojanasate ṭhitānaṃ ābādhaṃ karoti. Vuttañhetaṃ – ‘yojanasataṃ kho rājañña manussagandho deve ubbādhatī’ti (dī. ni. 2.415). Ayaṃ pana māro nāgariko paricokkho mahesakkho ānubhāvasampanno devarājā samāno mama kucchiyaṃ pavisitvā antānaṃ anto pakkāsayokāse nisinno ativiya paduṭṭho bhavissati. Evarūpaṃ nāma jegucchaṃ paṭikūlaṃ okāsaṃ pavisitvā nisīdituṃ sakkontassa kimaññaṃ akaraṇīyaṃ bhavissati, kiṃ aññaṃ lajjissati, tvaṃ mama ñātikoti pana vutte mudubhāvaṃ anāpajjamāno nāma natthi, handassa [Pg.314] ñātikoṭiṃ paṭivijjhitvā mudukeneva naṃ upāyena vissajjessāmī’’ti cintetvā imaṃ desanamārabhi.

507. 'Once before, Evil One...'—why did he begin this discourse? The Elder, it is said, thought: 'First, the scent of humans causes affliction to the sky-dwelling devas who are a hundred yojanas away. For this was said: "The scent of humans, O prince, troubles the devas for a hundred yojanas." But this Māra, a refined, perfectly pure, powerful, and mighty deva-king, has entered my belly and is sitting inside my intestines in the region of the stomach; he must be exceedingly corrupt. For one who is able to enter and sit in such a disgusting and repulsive place, what other un-doable deed could there be? Of what other would he be ashamed? However, when addressed as, "You are my relative," there is no one who does not become gentle. Well then, I will make him understand his line of kinship and dismiss him by a gentle means.' Thinking thus, he began this discourse.

So me tvaṃ bhāgineyyo hosīti so tvaṃ tasmiṃ kāle mayhaṃ bhāgineyyo hosi. Idaṃ paveṇivasena vuttaṃ. Devalokasmiṃ pana mārassa pitu vaṃso pitāmahassa vaṃso rajjaṃ karonto nāma natthi, puññavasena devaloke devarājā hutvā nibbatto, yāvatāyukaṃ ṭhatvā cavati. Añño eko attanā katena kammena tasmiṃ ṭhāne adhipati hutvā nibbattati. Iti ayaṃ māropi tadā tato cavitvā puna kusalaṃ katvā imasmiṃ kāle tasmiṃ adhipatiṭṭhāne nibbattoti veditabbo.

'You were my nephew' means: at that time, you were my nephew (sister's son). This was said by way of lineage. For in the deva world, there is no such thing as the lineage of Māra's father or the lineage of his grandfather ruling the kingdom. By the power of merit, one is reborn in the deva world as a deva-king, and having remained for the full lifespan, one passes away. Another single being, through the kamma they have done, is reborn as the ruler in that place. Thus, it should be understood that this Māra too, having passed away from there at that time and having again done wholesome deeds, has been reborn in this present time in that position of rulership.

Vidhuroti vigatadhuro, aññehi saddhiṃ asadisoti attho. Appakasirenāti appadukkhena. Pasupālakāti ajeḷakapālakā. Pathāvinoti maggapaṭipannā. Kāye upacinitvāti samantato citakaṃ bandhitvā. Aggiṃ datvā pakkamiṃsūti ettakena sarīraṃ pariyādānaṃ gamissatīti citakassa pamāṇaṃ sallakkhetvā catūsu disāsu aggiṃ datvā pakkamiṃsu. Citako padīpasikhā viya pajjali, therassa udakaleṇaṃ pavisitvā nisinnakālo viya ahosi. Cīvarāni papphoṭetvāti samāpattito vuṭṭhāya vigatadhūme kiṃsukavaṇṇe aṅgāre maddamāno cīvarāni vidhunitvā. Sarīre panassa usumamattampi nāhosi, cīvaresu aṃsumattampi najjhāyi, samāpattiphalaṃ nāmetaṃ.

"Vidhuro" means one who is without a superior, a rival; the meaning is 'unequalled by others'. "Appakasirena" means with no difficulty. "Pasupālakā" means goat and sheep herders. "Pathāvino" means travelers on a path. "Kāye upacinitvā" means having constructed a pyre all around the body. "Aggiṃ datvā pakkamiṃsu" means: having determined the size of the pyre, thinking, 'With this much, the body will be completely consumed,' they set fire to it in the four directions and departed. The pyre blazed like the flame of an oil lamp; for the elder, it was as if he had entered a grotto of water and was seated there. "Cīvarāni papphoṭetvā" means: having arisen from the attainment of cessation, he shook out his robes while treading on the smokeless embers that were the color of the kiṃsuka flower. On his body, however, there was not even the slightest heat, and on his robes, not even a thread was burnt; this is called the fruit of the attainment.

508. Akkosathāti dasahi akkosavatthūhi akkosatha. Paribhāsathāti vācāya paribhāsatha. Rosethāti ghaṭṭetha. Vihesethāti dukkhāpetha. Sabbametaṃ vācāya ghaṭṭanasseva adhivacanaṃ. Yathā taṃ dūsī māroti yathā etesaṃ dūsī māro. Labhetha otāranti labhetha chiddaṃ, kilesuppattiyā ārammaṇaṃ paccayaṃ labheyyāti attho. Muṇḍakātiādīsu muṇḍe muṇḍāti samaṇe ca samaṇāti vattuṃ vaṭṭeyya, ime pana hīḷentā muṇḍakā samaṇakāti āhaṃsu. Ibbhāti gahapatikā. Kiṇhāti kaṇhā, kāḷakāti attho. Bandhupādāpaccāti ettha bandhūti brahmā adhippeto. Tañhi brāhmaṇā pitāmahoti voharanti. Pādānaṃ [Pg.315] apaccā pādāpaccā, brahmuno piṭṭhipādato jātāti adhippāyo. Tesaṃ kira ayaṃ laddhi – ‘‘brāhmaṇā brahmuno mukhato nikkhantā, khattiyā urato, vessā nābhito, suddā jāṇuto, samaṇā piṭṭhipādato’’ti.

508. "Akkosatha" means: abuse with the ten grounds for abuse. "Paribhāsatha" means: revile with speech. "Rosetha" means: speak offensively. "Vihesetha" means: cause suffering. All these are designations for offensive speech. "Yathā taṃ dūsī māro" means: just as Dūsī Māra is for them. "Labhetha otāraṃ" means: may they get an opening, may they get a fissure; the meaning is, 'May you get an object-condition for the arising of defilements.' Regarding terms such as "muṇḍakā": it would be proper to say "muṇḍā" for the shaven-headed and "samaṇā" for ascetics, but these people, wishing to disparage them, said "muṇḍakā" and "samaṇakā". "Ibbhā" means householders. "Kiṇhā" means they are black, they are dark; this is the meaning. In "bandhupādāpaccā", "bandhu" is intended to mean Brahmā. Indeed, the brahmins call him "Pitāmaha" (Grandfather). "Pādānaṃ apaccā" means "pādāpaccā", offspring of the feet; the intention is that they are born from the insteps of Brahmā. It is said that this was their view: "Brahmins are born from Brahmā's mouth, khattiyas from his chest, vessas from his navel, suddas from his knees, and ascetics from his insteps."

Jhāyinosmā jhāyinosmāti jhāyino mayaṃ jhāyino mayanti. Madhurakajātāti ālasiyajātā. Jhāyantīti cintayanti. Pajjhāyantītiādīni upasaggavasena vaḍḍhitāni. Mūsikaṃ maggayamānoti sāyaṃ gocaratthāya susirarukkhato nikkhantaṃ rukkhasākhāya mūsikaṃ pariyesanto. So kira upasantūpasanto viya niccalova tiṭṭhati, sampattakāle mūsikaṃ sahasā gaṇhāti. Kotthūti siṅgālo, soṇotipi vadanti. Sandhisamalasaṅkaṭireti sandhimhi ca samale ca saṅkaṭire ca. Tattha sandhi nāma gharasandhi. Samalo nāma gūthaniddhamanapanāḷi. Saṅkaṭiraṃ nāma saṅkāraṭṭhānaṃ. Vahacchinnoti kantārato nikkhanto chinnavaho. Sandhisamalasaṅkaṭireti sandhimhi vā samale vā saṅkaṭire vā. Sopi hi baddhagatto viya niccalo jhāyati.

"Jhāyinosmā jhāyinosmā" means: 'We are those who practice jhāna, we are those who practice jhāna.' "Madhurakajātā" means of an indolent nature. "Jhāyanti" means they ponder. "Pajjhāyanti" and similar terms are augmented by the power of prefixes. "Mūsikaṃ maggayamāno" refers to a bird of prey searching on a tree branch for a mouse that has come out of a hollow tree at night to forage. It is said that bird stands motionless, as if extremely calm, and when the time comes, it seizes the mouse suddenly. "Kotthu" means a jackal; they also say it means a dog. "Sandhisamalasaṅkaṭire" means: in a house-joint, in a sewer, and on a rubbish heap. Therein, "sandhi" is a house-joint. "Samala" is a pipe for discharging excrement. "Saṅkaṭira" is a place for rubbish. "Vahacchinno" means a donkey whose pack is cut off, having come out of the wilderness. "Sandhisamalasaṅkaṭire" means: in a house-joint, or in a sewer, or on a rubbish heap. That donkey, too, as if its body were bound, broods motionlessly.

Nirayaṃ upapajjantīti sace māro manussānaṃ sarīre adhimuccitvā evaṃ kareyya, manussānaṃ akusalaṃ na bhaveyya, mārasseva bhaveyya. Sarīre pana anadhimuccitvā visabhāgavatthuṃ vippaṭisārārammaṇaṃ dasseti, tadā kira so bhikkhū khippaṃ gahetvā macche ajjhottharante viya, jālaṃ gahetvā macche gaṇhante viya, lepayaṭṭhiṃ oḍḍetvā sakuṇe bandhante viya, sunakhehi saddhiṃ araññe migavaṃ carante viya, mātugāme gahetvā āpānabhūmiyaṃ nisinne viya, naccante viya, gāyante viya, bhikkhunīnaṃ rattiṭṭhānadivāṭṭhānesu visabhāgamanusse nisinne viya, ṭhite viya ca katvā dassesi. Manussā araññagatāpi vanagatāpi vihāragatāpi vippaṭisārārammaṇaṃ passitvā āgantvā aññesaṃ kathenti – ‘‘samaṇā evarūpaṃ assamaṇakaṃ ananucchavikaṃ karonti, etesaṃ dinne kuto kusalaṃ, mā etesaṃ kiñci adatthā’’ti. Evaṃ te manussā diṭṭhadiṭṭhaṭṭhāne sīlavante akkosantā apuññaṃ pasavitvā apāyapūrakā ahesuṃ. Tena vuttaṃ ‘‘nirayaṃ upapajjantī’’ti.

"They are reborn in hell": If Māra, having taken possession of humans' bodies, were to act in this way, the demerit would not belong to the humans; it would belong only to Māra. However, without taking possession of their bodies, he shows an unsuitable object that is a cause for remorse. At that time, it is said, he showed the monks as if they were swiftly seizing and devouring fish; as if taking a net and catching fish; as if raising a lime-stick and trapping birds; as if wandering in the forest with dogs for a herd of deer; as if having seized women and being seated in a drinking place, dancing, and singing. And he showed unsuitable men as if seated or standing in the nuns' places for nighttime and daytime. People—whether they had gone to the wilderness, the forest, or the monastery—having seen the object that is a cause for remorse, would come and tell others: "The ascetics do such un-ascetic, unsuitable things. In giving to them, whence could there be merit? Do not give them anything!" Thus those people, reviling the virtuous in every place they saw them, generated demerit and became beings who fill the woeful states. Therefore it was said, "They are reborn in hell."

509. Anvāviṭṭhāti [Pg.316] āvaṭṭitā. Pharitvā vihariṃsūti na kevalaṃ pharitvā vihariṃsu. Kakusandhassa pana bhagavato ovāde ṭhatvā ime cattāro brahmavihāre nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhetvā arahatte patiṭṭhahiṃsu.

509. "Anvāviṭṭhāti" means enveloped. "Pharitvā vihariṃsu" means: they did not dwell merely pervading. Rather, having established themselves in the instruction of the Blessed One Kakusandha, they produced these four divine abodes, and having developed insight which has jhāna as its proximate cause, they became established in Arahantship.

510. Āgatiṃ vā gatiṃ vāti paṭisandhivasena āgamanaṭṭhānaṃ vā, cutivasena gamanaṭṭhānaṃ vā na jānāmi. Siyā cittassa aññathattanti somanassavasena aññathattaṃ bhaveyya. Saggaṃ lokaṃ upapajjantīti idhāpi purimanayeneva attho veditabbo. Yathā hi pubbe vippaṭisārakaraṃ ārammaṇaṃ dasseti, evamidhāpi pasādakaraṃ. So kira tadā manussānaṃ dassanaṭṭhāne bhikkhū ākāse gacchante viya, ṭhite viya pallaṅkena nisinne viya, ākāse sūcikammaṃ karonte viya, potthakaṃ vācente viya, ākāse cīvaraṃ pasāretvā kāyaṃ utuṃ gaṇhāpente viya, navapabbajite ākāsena carante viya, taruṇasāmaṇere ākāse ṭhatvā pupphāni ocinante viya katvā dassesi. Manussā araññagatāpi vanagatāpi vihāragatāpi pabbajitānaṃ taṃ paṭipattiṃ disvā āgantvā aññesaṃ kathenti – ‘‘bhikkhūsu antamaso sāmaṇerāpi evaṃmahiddhiko mahānubhāvā, etesaṃ dinnaṃ mahapphalaṃ nāma hoti, etesaṃ detha sakkarothā’’ti. Tato manussā bhikkhusaṅghaṃ catūhi paccayehi sakkarontā bahuṃ puññaṃ katvā saggapathapūrakā ahesuṃ. Tena vuttaṃ ‘‘saggaṃ lokaṃ upapajjantī’’ti.

510. “‘I do not know the coming or the going’: that is, I do not know the place of arrival by way of rebirth-linking, or the place of departure by way of decease. ‘There may be an alteration of the mind’: there could be an alteration by way of greed-rooted mental joy. ‘They are reborn in a heavenly world’: here too, the meaning should be understood in the same way as before. Indeed, just as previously it showed an object that causes regret, so here it shows one that inspires confidence. It is said that at that time, in places visible to people, he showed bhikkhus as if walking in the sky, as if standing, as if sitting cross-legged, as if doing needlework in the sky, as if reading a palm-leaf book, as if spreading out a robe in the sky for their bodies to take in the heat, as if newly ordained ones were traveling through the sky, or as if young novices were standing in the sky picking flowers. People who had gone to the fields, to the forest for firewood, or to the monastery, upon seeing such conduct of the renunciants, would return and tell others: ‘Among the bhikkhus, even the novices at the very least possess such great psychic power and might. What is given to them is of great fruit. Give to them, honor them!’ Then the people, honoring the Saṅgha of bhikkhus with the four requisites, made much merit and became those who fill the path to heaven. Hence it is said: ‘They are reborn in a heavenly world.’”

511. Etha tumhe, bhikkhave, asubhānupassino kāye viharathāti bhagavā sakalajambudīpaṃ āhiṇḍanto antamaso dvinnampi tiṇṇampi bhikkhūnaṃ vasanaṭṭhānaṃ gantvā –

511. “‘Come, bhikkhus, dwell contemplating foulness in the body.’ Thus the Blessed One, wandering throughout all of Jambudīpa, would go to the dwelling places of even two or three bhikkhus and say:

‘‘Asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati na sampasāriyati, upekkhā vā pāṭikulyatā vā saṇṭhāti.

“‘Bhikkhus, when a bhikkhu dwells much with a mind familiarized with the perception of foulness, his mind recoils, shrinks back, and turns away from engagement in sexual intercourse; it does not extend toward it, and either equanimity or revulsion is established.

Āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati patikuṭati [Pg.317] pativattati na sampasāriyati, upekkhā vā pāṭikulyatā vā saṇṭhāti.

“When a bhikkhu dwells much with a mind familiarized with the perception of repulsiveness in regard to food, his mind recoils, shrinks back, and turns away from craving for tastes; it does not extend toward it, and either equanimity or revulsion is established.

Sabbaloke anabhiratisaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati patikuṭati pativattati na sampasāriyati, upekkhā vā pāṭikulyatā vā saṇṭhāti.

“When a bhikkhu dwells much with a mind familiarized with the perception of non-delight in the whole world, his mind recoils, shrinks back, and turns away from the world’s enticements; it does not extend toward them, and either equanimity or revulsion is established.

Aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati patikuṭati pativattati na sampasāriyati, upekkhā vā pāṭikulyatā vā saṇṭhātī’’ti (a. ni. 7.49) evaṃ ānisaṃsaṃ dassetvā –

“‘When a bhikkhu dwells much with a mind familiarized with the perception of impermanence, his mind recoils, shrinks back, and turns away from gain, honor, and praise; it does not extend toward them, and either equanimity or revulsion is established.’ (AN 7.49) Having thus shown the benefit, he said:

Etha tumhe, bhikkhave, asubhānupassī kāye viharatha, āhāre paṭikūlasaññino sabbaloke anabhiratisaññino sabbasaṅkhāresu aniccānupassinoti. Imāni cattāri kammaṭṭhānāni kathesi. Tepi bhikkhū imesu catūsu kammaṭṭhānesu kammaṃ karontā vipassanaṃ vaḍḍhetvā sabbāsave khepetvā arahatte patiṭṭhahiṃsu, imānipi cattāri kammaṭṭhānāni rāgasantāni dosamohasantāni rāgapaṭighātāni dosamohapaṭighātāni cāti.

“‘Come, bhikkhus, dwell contemplating foulness in the body, perceiving repulsiveness in regard to food, perceiving non-delight in the whole world, and contemplating impermanence in all conditioned phenomena.’ He taught these four meditation subjects. Those bhikkhus, by practicing on these four meditation subjects, developed insight, destroyed all the taints, and became established in arahantship. These four meditation subjects allay lust, hatred, and delusion; they counteract lust, and also counteract hatred and delusion.”

512. Sakkharaṃ gahetvāti antomuṭṭhiyaṃ tiṭṭhanapamāṇaṃ pāsāṇaṃ gahetvā. Ayañhi brāhmaṇagahapatikehi bhikkhū akkosāpetvāpi, brāhmaṇagahapatikānaṃ vasena bhikkhusaṅghassa lābhasakkāraṃ uppādāpetvāpi, otāraṃ alabhanto idāni sahatthā upakkamitukāmo aññatarassa kumārassa sarīre adhimuccitvā evarūpaṃ pāsāṇaṃ aggahesi. Taṃ sandhāya vuttaṃ ‘‘sakkharaṃ gahetvā’’ti.

512. “‘Having taken a pebble’: this means having taken a stone the size that can be held in a closed fist. For this one, Māra, after having had the bhikkhus reviled by brahmin householders, and after having had gain and honor arise for the Saṅgha of bhikkhus through the agency of brahmin householders, still not finding an opening—that is, an opportunity for greed and displeasure to arise—now wished to attack with his own hand. Possessing the body of a certain boy, he seized such a stone. With reference to this it was said: ‘having taken a pebble.’”

Sīsaṃ vo bhindīti sīsaṃ bhindi, mahācammaṃ chijjitvā maṃsaṃ dvedhā ahosi. Sakkharā panassa sīsakaṭāhaṃ abhinditvā aṭṭhiṃ āhacceva nivattā. Nāgāpalokitaṃ apalokesīti pahārasaddaṃ sutvā yathā nāma hatthināgo [Pg.318] ito vā etto vā apaloketukāmo gīvaṃ aparivattetvā sakalasarīreneva nivattitvā apaloketi. Evaṃ sakalasarīreneva nivattitvā apalokesi. Yathā hi mahājanassa aṭṭhīni koṭiyā koṭiṃ āhacca ṭhitāni, paccekabuddhānaṃ aṅkusalaggāni, na evaṃ buddhānaṃ. Buddhānaṃ pana saṅkhalikāni viya ekābaddhāni hutvā ṭhitāni, tasmā pacchato apalokanakāle na sakkā hoti gīvaṃ parivattetuṃ. Yathā pana hatthināgo pacchābhāgaṃ apaloketukāmo sakalasarīreneva parivattati, evaṃ parivattitabbaṃ hoti. Tasmā bhagavā yantena parivattitā suvaṇṇapaṭimā viya sakalasarīreneva nivattitvā apalokesi, apaloketvā ṭhito pana, ‘‘na vāyaṃ dūsī māro mattamaññāsī’’ti āha. Tassattho, ayaṃ dūsī māro pāpaṃ karonto neva pamāṇaṃ aññāsi, pamāṇātikkantamakāsīti.

“‘I will split your head’: this means he split the head. The thick skin was cut and the flesh was split in two. The pebble, however, without breaking his skull, just struck the bone and rebounded. ‘He looked with the elephant’s look’: this means, hearing the sound of the blow, just as a great elephant, wishing to look this way or that, does not turn its neck but turns with its whole body to look, so he turned with his whole body and looked. For while the bones of ordinary people are set end to end, and those of paccekabuddhas are like the points of goads, the bones of the Buddhas are not set like that. But for the Buddhas, the bones are set linked together as one, like a chain. Therefore, when looking back, it is not possible to turn the neck. Just as a great elephant wishing to look behind must turn with its whole body, so too must he turn. Thus the Blessed One, like a golden image turned by a mechanism, turned with his whole body and looked. Having looked, while still standing, he said: ‘This corrupt Māra did not know the measure.’ Its meaning is: this corrupt Māra, in doing evil, did not know the measure; he acted having gone beyond the measure.”

Sahāpalokanāyāti kakusandhassa bhagavato apalokaneneva saha taṅkhaṇaññeva. Tamhā ca ṭhānā cavīti tamhā ca devaṭṭhānā cuto, mahānirayaṃ upapannoti attho. Cavamāno hi na yattha katthaci ṭhito cavati, tasmā vasavattidevalokaṃ āgantvā cuto, ‘‘sahāpalokanāyā’’ti ca vacanato na bhagavato apalokitattā cutoti veditabbo, cutikāladassanamattameva hetaṃ. Uḷāre pana mahāsāvake viraddhattā kudāriyā pahaṭaṃ viyassa āyu tattheva chijjitvā gatanti veditabbaṃ. Tayo nāmadheyyā hontīti tīṇi nāmāni honti. Chaphassāyatanikoti chasu phassāyatanesu pāṭiyekkāya vedanāya paccayo.

“‘Simultaneously with the look’: that is, at that very instant, simultaneously with the look of the Blessed One Kakusandha. ‘And he fell from that state’: he fell from that divine abode; the meaning is that he was reborn in the Great Hell. For one who is falling does not fall from just any place; therefore, having come to the Vasavatti deva-world, he fell. And from the phrase ‘simultaneously with the look,’ it should not be understood that he fell because the Blessed One looked; this is merely an indication of the time of his fall. But it should be understood that because he had offended the eminent great disciple, his lifespan was cut short right there, like something struck with an axe. ‘They have three names’: this means they have three names. ‘Pertaining to the six sense bases’: in the six sense bases, it is a condition for a particular feeling.

Saṅkusamāhatoti ayasūlehi samāhato. Paccattavedaniyoti sayameva vedanājanako. Saṅkunā saṅku hadaye samāgaccheyyāti ayasūlena saddhiṃ ayasūlaṃ hadayamajjhe samāgaccheyya. Tasmiṃ kira niraye upapannānaṃ tigāvuto attabhāvo hoti, therassāpi tādiso ahosi. Athassa hi nirayapālā tālakkhandhapamāṇāni ayasūlāni ādittāni sampajjalitāni sajotibhūtāni sayameva gahetvā punappunaṃ nivattamānā, – ‘‘iminā te ṭhānena cintetvā pāpaṃ kata’’nti pūvadoṇiyaṃ [Pg.319] pūvaṃ koṭṭento viya hadayamajjhaṃ koṭṭetvā, paṇṇāsa janā pādābhimukhā paṇṇāsa janā sīsābhimukhā koṭṭetvā gacchanti, evaṃ gacchantā pañcahi vassasatehi ubho ante patvā puna nivattamānā pañcahi vassasatehi hadayamajjhaṃ āgacchanti. Taṃ sandhāya evaṃ vuttaṃ.

“‘Struck by a spike’: this means struck by iron spikes. ‘To be experienced personally’: generating the feeling for oneself. ‘A spike would meet a spike in the heart’: an iron spike would meet an iron spike in the middle of the heart. It is said that in that hell, the bodies of those reborn there are three gāvutas in size, and the Elder’s was also of such a size. Then the hell-wardens take iron spikes the size of palm-trunks that are kindled, blazing, and flaming, and turning again and again, they say: ‘With this heart you conceived your evil deed!’ Then, like one pounding a cake in a cake-trough, they pound the middle of his heart. Fifty of them go pounding towards his feet, and fifty go pounding towards his head. Moving thus, they reach both ends in five hundred years, then turn back and return to the middle of the heart in another five hundred years. With reference to this it was said.

Vuṭṭhānimanti vipākavuṭṭhānavedanaṃ. Sā kira mahāniraye vedanāto dukkhatarā hoti, yathā hi sinehapānasattāhato parihārasattāhaṃ dukkhataraṃ, evaṃ mahānirayadukkhato ussade vipākavuṭṭhānavedanā dukkhatarāti vadanti. Seyyathāpi macchassāti purisasīsañhi vaṭṭaṃ hoti, sūlena paharantassa pahāro ṭhānaṃ na labhati parigalati, macchasīsaṃ āyataṃ puthulaṃ, pahāro ṭhānaṃ labhati, avirajjhitvā kammakāraṇā sukarā hoti, tasmā evarūpaṃ sīsaṃ hoti.

“‘Emergence’: this means the feeling of emergence from the result. That feeling, it is said, is more painful than the feeling in the Great Hell. Just as for one who has drunk an oily potion, the seven days of its management is more painful, so too, they say, the feeling of emergence from the result in a subsidiary hell is more painful than the suffering in a Great Hell. ‘Just as of a fish’: for a man's head is round; when one strikes it with a spike, the blow does not find a hold and slips off. But a fish's head is long and broad, so the blow finds a hold; without missing, the performance of the action is easy. Therefore the head is of such a shape.

513. Vidhuraṃ sāvakamāsajjāti vidhuraṃ sāvakaṃ ghaṭṭayitvā. Paccattavedanāti sayameva pāṭiyekkavedanājanakā. Īdiso nirayo āsīti imasmiṃ ṭhāne nirayo devadūtasuttena dīpetabbo. Kaṇha-dukkhaṃ nigacchasīti kāḷaka-māra, dukkhaṃ vindissasi. Majjhe sarassāti mahāsamuddassa majjhe udakaṃ vatthuṃ katvā nibbattavimānāni kappaṭṭhitikāni honti, tesaṃ veḷuriyassa viya vaṇṇo hoti, pabbatamatthake jalitanaḷaggikkhandho viya ca nesaṃ acciyo jotanti, pabhassarā pabhāsampannā honti, tesu vimānesu nīlabhedādivasena nānattavaṇṇā accharā naccanti. Yo etamabhijānātīti yo etaṃ vimānavatthuṃ jānātīti attho. Evamettha vimānapetavatthukeneva attho veditabbo. Pādaṅguṭṭhena kampayīti idaṃ pāsādakampanasuttena dīpetabbaṃ. Yo vejayantaṃ pāsādanti idaṃ cūḷataṇhāsaṅkhayavimuttisuttena dīpetabbaṃ. Sakkaṃ so paripucchatīti idampi teneva dīpetabbaṃ. Sudhammāyābhito sabhanti sudhammasabhāya samīpe, ayaṃ pana brahmaloke sudhammasabhāva, na tāvatiṃsabhavane. Sudhammasabhāvirahito hi devaloko nāma natthi.

513. “‘Having assailed the disciple Vidhura’: this means having assailed the disciple Vidhura. ‘To be experienced personally’: these are generators of individual feeling. ‘Such a hell there was’: in this place, hell should be explained by means of the Devadūta Sutta. ‘You will undergo dark suffering’: O dark one, you will experience suffering. ‘Amidst the ocean’: in the middle of the great ocean, mansions arise with water as their base, lasting for an eon. Their color is like beryl, and their flames shine like a blazing mass of reed-fire atop a mountain. They are radiant and full of splendor. In these mansions, nymphs of various colors—blue and others—dance. ‘Whoever knows this’: the meaning is, whoever knows this account of the mansions. ‘He shook it with his big toe’: this should be explained by the Pāsādakampana Sutta. ‘The Vejayanta Palace’: this should be explained by the Cūḷataṇhāsaṅkhayavimutti Sutta. ‘He questions Sakka’: this too should be explained by the same sutta. ‘Near the Sudhammā Assembly’: near the Sudhammā Assembly Hall. But this is the Sudhammā Assembly in the Brahmā world, not in the Tāvatiṃsa realm. Indeed, there is no deva world that lacks a Sudhammā Assembly Hall.

Brahmaloke pabhassaranti brahmaloke mahāmoggallānamahākassapādīhi sāvakehi saddhiṃ tassa tejodhātuṃ samāpajjitvā nisinnassa [Pg.320] bhagavato obhāsaṃ. Ekasmiñhi samaye bhagavā brahmaloke sudhammāya devasabhāya sannipatitvā, – ‘‘atthi nu kho koci samaṇo vā brāhmaṇo vā evaṃmahiddhiko. Yo idha āgantuṃ sakkuṇeyyā’’ti cintentasseva brahmagaṇassa cittamaññāya tattha gantvā brahmagaṇassa matthake nisinno tejodhātuṃ samāpajjitvā mahāmoggallānādīnaṃ āgamanaṃ cintesi. Tepi gantvā satthāraṃ vanditvā tejodhātuṃ samāpajjitvā paccekaṃ disāsu nisīdiṃsu, sakalabrahmaloko ekobhāso ahosi. Satthā catusaccappakāsanaṃ dhammaṃ desesi, desanāpariyosāne anekāni brahmasahassāni maggaphalesu patiṭṭhahiṃsu. Taṃ sandhāyimā gāthā vuttā, so panāyamattho aññatarabrahmasuttena dīpetabbo.

“‘Radiant in the Brahmā world’: this refers to the radiance of the Blessed One who was sitting in the Brahmā world together with his disciples such as Mahāmoggallāna, Mahākassapa, and others, having attained the fire element. For on one occasion, the Blessed One, in the Brahmā world, perceived the thought of the host of Brahmas who had assembled in the Sudhammā deva-assembly and were thinking: “Is there any ascetic or brahmin so powerful that he could come here?” He went there, sat above the host of Brahmas, attained the fire element, and then thought of the arrival of Mahāmoggallāna and the others. They too went there, paid homage to the Teacher, attained the fire element, and sat down in their respective directions. The entire Brahmā world became a single radiance. The Teacher taught the Dhamma that reveals the Four Noble Truths. At the end of the discourse, many thousands of Brahmas were established in the paths and fruits. These verses were spoken with reference to that. This meaning, however, should be explained by means of another Brahma Sutta.

Vimokkhena aphassayīti jhānavimokkhena phusi. Vananti jambudīpaṃ. Pubbavidehānanti pubbavidehānañca dīpaṃ. Ye ca bhūmisayā narāti bhūmisayā narā nāma aparagoyānakā ca uttarakurukā ca. Tepi sabbe phusīti vuttaṃ hoti. Ayaṃ pana attho nandopanandadamanena dīpetabbo. Vatthu visuddhimagge iddhikathāya vitthāritaṃ. Apuññaṃ pasavīti apuññaṃ paṭilabhi. Āsaṃ mā akāsi bhikkhūsūti bhikkhū vihesemīti etaṃ āsaṃ mā akāsi. Sesaṃ sabbattha uttānamevāti.

“‘He touched through liberation’: this means he touched through the liberation of jhāna. ‘The forest’: this means Jambudīpa. ‘The eastern Videhas’: this means the island of the eastern Videhas as well. ‘And those people who dwell on the ground’: people who dwell on the ground are called the Aparagoyānakas and the Uttarakurukas. It is said that he touched all of them as well. But this meaning should be elucidated by the subduing of Nandopananda. The account is detailed in the Visuddhimagga in the section on psychic powers. ‘He produced demerit’: this means he obtained demerit. ‘Do not form a hope regarding the bhikkhus’: this means do not form this hope: “I will harass the bhikkhus.” The rest is clear throughout.

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

Of the Papañcasūdanī, the Commentary on the Middle Length Discourses.

Māratajjanīyasuttavaṇṇanā niṭṭhitā.

The commentary on the Māratajjanīya Sutta is concluded.

Pañcamavaggavaṇṇanā niṭṭhitā.

The commentary on the fifth chapter is concluded.

Mūlapaṇṇāsaṭṭhakathā niṭṭhitā.

The Commentary on the Mūlapaṇṇāsa is concluded.