Namo tassa bhagavato arahato sammāsambuddhassa

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

Majjhimanikāye

The Middle-Length Discourses

Majjhimapaṇṇāsaṭīkā

The Subcommentary to the Middle Fifty Discourses

1. Gahapativaggo

1. The Householder Chapter

1. Kandarakasuttavaṇṇanā

1. The Commentary on the Kandaraka Sutta

1. Ārāmapokkharaṇīādīsūti [Pg.1] ārāmapokkharaṇīuyyānacetiyaṭṭhānādīsu. Ussannāti bahulā. Asokakaṇikārakoviḷārakumbhīrājarukkhehi sammissatāya taṃ campakavanaṃ nīlādipañcavaṇṇakusumapaṭimaṇḍitanti daṭṭhabbaṃ, na campakarukkhānaṃyeva nīlādipañcavaṇṇakusumatāyāti vadanti. Bhagavā kusumagandhasugandhe campakavane viharatīti iminā na māpanakāle eva tasmiṃ nagare campakarukkhā ussannā, atha kho aparabhāgepīti dasseti. ‘‘Pañcasatamattehi aḍḍhateḷasehī’’ti evaṃ adassitaparicchedena. Hatthino cāreti sikkhāpetīti hatthācariyo hatthīnaṃ sikkhāpako, tassa puttoti āha ‘‘hatthācariyassa putto’’ti. Tadā bhagavā tesaṃ pasādajananatthaṃ attano buddhānubhāvaṃ aniguhitvāva nisinnoti dassento ‘‘chabbaṇṇānaṃ ghanabuddharasmīna’’ntiādimāha. Bhagavato ceva gāravenāti bhagavato garubhāvena, bhagavati gāravenāti vā pāṭho.

1. "In the garden ponds, etc." means in the garden ponds, parks, shrines, and other such places. "Abundant" means plentiful. That Campaka grove should be seen as adorned with flowers of five colors, including blue, due to the mingling of Asoka, Kanikara, Kovilara, and Kumbhiraja trees; it is said that this should not be understood as the Campaka trees themselves bearing flowers of five colors. The statement "The Blessed One dwells in the Campaka grove, fragrant with the scent of flowers" indicates that the Campaka trees were abundant in that city not only at the time of measurement but also at a later time. "With about five hundred and twelve and a half" is stated without a specified limit. A `hatthācariyo` is one who guides and trains elephants, an instructor of elephants; `tassa putto` means 'his son', hence it is said, "the son of the elephant trainer." To show that at that time the Blessed One was sitting without concealing his Buddha-power in order to inspire faith in them, he said, beginning with, "of the dense Buddha-rays of six colors..." "Out of reverence for the Blessed One" means due to the venerable state of the Blessed One; or, the reading is "out of reverence toward the Blessed One."

Niccaṃ na hotīti abhiṇhaṃ na hoti, kadācideva hotīti attho. Abhiṇhaniccatā hi idha adhippetā, na kūṭaṭṭhaniccatā. Loke kiñci vimhayāvahaṃ disvā hatthavikārampi karonti, aṅguliṃ vā phoṭayanti, taṃ sandhāya vuttaṃ [Pg.2] ‘‘accharaṃ paharituṃ yutta’’nti. Abhūtapubbaṃ bhūtanti ayaṃ niruttinayo yebhuyyena upādāya ruḷhīvasena vuttoti veditabbo. Tathā hi pāḷiyaṃ ‘‘yepi te, bho gotama, ahesuṃ atītamaddhāna’’ntiādi vuttaṃ, kiñci akattabbampi kariyamānaṃ dukkarabhāvena vimhayāvahaṃ hoti, tathā kiñci kattabbaṃ, purimaṃ garahacchariyaṃ, pacchimaṃ pasaṃsacchariyaṃ, tadubhayaṃ suttapadaso dassetuṃ ‘‘tatthā’’tiādi vuttaṃ.

"It is not constant" means it does not occur frequently; the meaning is that it happens only occasionally. For here frequent constancy is intended, not static constancy. When people in the world see something astonishing, they make gestures with their hands or snap their fingers. With reference to this, it is said, "it is fitting to snap the fingers in wonder." The expression 'what has not been before has come to be' is a linguistic principle that should be understood as stated generally by way of established convention. For thus it is said in the Pāli, "Those, Master Gotama, who were in the past..." and so on. Something that should not be done, being done, is astonishing because of its difficulty; likewise something that should be done. The former is blameworthy astonishment, the latter is praiseworthy astonishment. To show both of these by way of sutta passages, it is said, "There..." and so on.

Sammā paṭipāditoti sammāpaṭipadāyaṃ ṭhapito. Esā paṭipadā paramāti etaparamaṃ, bhāvanapuṃsakaniddesoyaṃ yathā ‘‘visamaṃ candimasūriyā parivattantī’’ti (a. ni. 4.70). Ayañhettha attho – bhagavā bhikkhusaṅgho paṭipadāya tumhehi paṭipādito, atītepi kāle buddhā etaparamaṃyeva bhikkhusaṅghaṃ sammā paṭipādesuṃ, anāgatepi kāle etaparamaṃyeva bhikkhusaṅghaṃ sammā paṭipādessantīti paribbājako nayaggāhena diṭṭhena adiṭṭhaṃ anuminanto sabbesampi buddhānaṃ sāsane saṅghasuppaṭipattiṃ majjhe bhinnasuvaṇṇaṃ viya samasamaṃ katvā dasseti, evaṃ dassento ca tesaṃ sudhammatañca tathā dasseti evāti veditabbo, buddhasubuddhatā pana nesaṃ sarūpeneva dassitāti. Na ito bhiyyoti iminā pāḷiyaṃ etaparamaṃyevāti avadhāraṇena nivattitaṃ dasseti sīlapadaṭṭhānattā samādhissa, samādhipadaṭṭhānattā ca paññāya sīlepi ca abhisamācārikapubbakattā ādibrahmacariyakassa vuttaṃ ‘‘ābhisamācārikavattaṃ ādiṃ katvā’’ti.

"Rightly conducted" means established in the right practice. "This practice is supreme"—this is the ultimate. This is a statement in the neuter indicating a state, similar to the phrasing, "The sun and moon revolve unevenly." Here the meaning is this: "The Blessed One, the Sangha of monks, has been rightly conducted by you in the practice." In the past, too, the Buddhas rightly conducted the Sangha of monks to this ultimate state. In the future, they will also rightly conduct the Sangha of monks to this ultimate state. Thus, the wanderer, inferring the unseen from the seen by grasping the method, shows that in the dispensation of all Buddhas, the good practice of the Sangha is perfectly equal, like gold broken in the middle. In showing this, he also reveals their excellent Dhamma in the same way; it should be understood thus. Moreover, the well-enlightened state of the Buddhas is shown by its very nature. "Nothing beyond this"—by this, what is excluded by the emphasis in the Pāli phrase "this is the ultimate" is shown. Because virtue is the foundation for concentration, and concentration is the foundation for wisdom, and because proper conduct is preliminary to virtue, it is said of the beginning of the holy life, "having made the practice of proper conduct the beginning."

2. Pucchānusandhiādīsu anantogadhattā ‘‘pāṭiekko anusandhī’’ti vatvā tamevatthaṃ pākaṭaṃ kātuṃ ‘‘bhagavā kirā’’tiādi vuttaṃ. Upasantakāraṇanti upasantabhāvakāraṇaṃ. Tañhi ariyānaṃyeva visayo, tatthāpi ca buddhānaṃ eva anavasesato visayoti imamatthaṃ byatirekato anvayato ca dassetuṃ na hi tvantiādi vuttaṃ. Tattha ñātatthacariyā kākajātakādivasena veditabbā, lokatthacariyā taṃtaṃpāramipūraṇavasena, buddhatthacariyā mahābodhijātakādivasena. Acchariyaṃ bho gotamātiādinā kandarakena kataṃ pasādapavedanaṃ dasseti.

2. In the connections of questions and so forth, owing to their endless depth, it is said, "Each connection is individual." To make that very meaning clear, it is said, "The Blessed One, it is said..." and so on. "The cause of peace" means the cause of the state of peace. For that is indeed the domain of the noble ones, and even among them, it is the domain of the Buddhas alone without remainder; to show this meaning by way of contrast and agreement, it is said, "For not you..." and so on. Therein, conduct for the welfare of relatives is to be understood by way of the Kāka Jātaka and so on; conduct for the welfare of the world by way of the fulfillment of the various perfections; conduct for the welfare of Buddhahood by way of the Mahābodhi Jātaka and so on. The declaration of faith made by Kandaraka with the words, "Wonderful, Master Gotama!" and so on, is shown.

Yepi tetiādinā tena vuttamatthaṃ paccanubhāsantena bhagavatā sampaṭicchitanti caritattā āha – ‘‘santi hi kandarakāti ayampi pāṭiyekko anusandhī’’ti[Pg.3]. Yo hi kandarakena bhikkhusaṅghassa upasantabhāvo kittito, taṃ vibhajitvā dassentopi tena apucchitoyeva attano ajjhāsayena bhagavā ‘‘santi hī’’tiādinā desanaṃ ārabhi. Tenāha ‘‘bhagavato kira etadahosī’’ tiādi. Kappetvāti aññathā santameva attānaṃ aññathā vidhāya. Pakappetvāti sanidassanavasena gahetvā. Tenāha ‘‘kuhakabhāvenā’’tiādi. Paṭipadaṃ pūrayamānāti kāmaṃ avisesena sekkhā vuccanti, te pana adhigatamaggavasena ‘‘pūrayamānā’’ti na vattabbā kiccassa niṭṭhitattā. Maggo hi ekacittakkhaṇikoti āha ‘‘uparimaggassa vipassanāya upasantā’’ti. Ito muttāti maggenāgatūpasamato muttā. Kalyāṇaputhujjane sandhāya vadati. Tenāha ‘‘catūhi satipaṭṭhānehi upasantā’’ti.

The meaning spoken by him, who was repeating "Those who were..." and so on, was accepted by the Blessed One. Thus, because of his conduct, he said: "For there are, Kandaraka..."—this too is an individual connection. For the Blessed One, though unasked by him, began the teaching with "For there are..." out of his own inclination, while analyzing and showing the peaceful state of the Sangha of monks that had been praised by Kandaraka. Therefore, it is said: "It is said that this occurred to the Blessed One..." and so on. "Having fashioned" means having arranged oneself, who is one way, in another way. "Having conceived" means having grasped it by way of showing off. Therefore, it is said, "through deceitfulness," and so on. "Fulfilling the practice": although trainees are spoken of without distinction, they should not be called "fulfilling" by way of having attained the path, because their task is finished. For the path is of a single mind-moment; thus, it is said, "peaceful through insight for the higher path." "Released from this" means released from the peace that comes with the path. This is said with reference to a virtuous worldling. Therefore, it is said, "peaceful through the four establishments of mindfulness."

Satatasīlāti avicchinnasīlā. Sātisayo hi etesaṃ sīlassa akhaṇḍādibhāvo. Suparisuddhasīlatāvasena santatā vutti etesanti santatavuttinoti āha ‘‘tasseva vevacana’’nti. Evaṃ sīlavuttivasena ‘‘santatavuttino’’ti padassa atthaṃ vatvā idāni jīvitavuttivasena dassento ‘‘santatajīvikāvāti attho’’ti āha. Sāsanassa jīvitavutti sīlasannissitā evāti āha ‘‘tasmi’’ntiādi.

"Those of continuous virtue" means those of unbroken virtue. For the excellence of their virtue lies in its being unbroken and so forth. Because of their perfectly pure virtue, their conduct is continuous, thus they are called 'those of continuous conduct'; it is said that this is a synonym for the former. Having thus explained the meaning of the term 'those of continuous conduct' in terms of virtuous conduct, now showing it in terms of livelihood, he says, "the meaning is 'those of continuous livelihood'." The livelihood in the Dispensation is based on virtue; hence it is said, "in that..." and so on.

Nipayati visoseti rāgādisaṃkilesaṃ, tato vā attānaṃ nipātīti nipako, paññavā. Tenāha ‘‘paññavanto’’ti. Paññāya ṭhatvā jīvikākappanaṃ nāma buddhapaṭikuṭṭhamicchājīvaṃ pahāya sammājīvena jīvananti taṃ dassento ‘‘yathā ekacco’’tiādimāha. Tattha yaṃ vattabbaṃ, taṃ visuddhimagge (visuddhi. 1.14) taṃsaṃvaṇṇanāyañca (visuddhi. mahāṭī. 1.14) vuttanayeneva veditabbaṃ. Rathavinītapaṭipadādayo tesu tesu suttesu vuttanayena veditabbā. Ito aññattha mahāgopālakasuttādīsu (ma. ni. 1.346 ādayo) lokuttarasatipaṭṭhānā kathitāti āha – ‘‘idha pana lokiyalokuttaramissakā satipaṭṭhānā kathitā’’ti, satipaṭṭhānasuttepi (dī. ni. 2.373-374; ma. ni. 1.106 ādayo) vomissakāva kathitāti. Ettakenāti ettakāya desanāya.

One who dries up, who desiccates, defilements such as lust, or who protects oneself from them, is `nipako`, wise. Therefore, it is said, "wise ones." Arranging one's livelihood while established in wisdom means living by right livelihood, having abandoned wrong livelihood, which is censured by the Buddhas. To show this, he said, "Just as a certain one..." and so on. Whatever should be said there is to be understood in the way it is stated in the Visuddhimagga and its subcommentary. The practices of the Rathavinīta and so on are to be understood in the way stated in their respective suttas. Elsewhere, in the Mahāgopālaka Sutta and others, the supramundane establishments of mindfulness are spoken of; thus he says: "Here, however, the establishments of mindfulness are spoken of as mixed, mundane and supramundane," for in the Satipaṭṭhāna Sutta too they are spoken of as mixed. "By this much" means by this much of the teaching.

3. Kārakabhāvanti [Pg.4] paṭipattiyaṃ paṭipajjanakabhāvaṃ. Mayampi nāma gihī bahukiccā samānā kālena kālaṃ satipaṭṭhānesu suppatiṭṭhitacittā viharāma, kimaṅgaṃ pana vivekavāsinoti attano kārakabhāvaṃ pavedento evaṃ bhikkhusaṅghañca ukkhipati. Tenāha ‘‘ayañhettha adhippāyo’’tiādi. Nānārammaṇesu aparāparaṃ uppajjamānānaṃ rāgādikilesānaṃ ghanajaṭitasaṅkhātākārena pavatti kilesagahanena gahanatā, tenāha ‘‘anto jaṭā bahi jaṭā, jaṭāya jaṭitā pajā’’ti (saṃ. ni. 1.23, 192). Manussānaṃ ajjhāsayagahaṇena sāṭheyyampīti dassento āha ‘‘kasaṭasāṭheyyesupi eseva nayo’’ti. Yathā sappimadhuphāṇitādīsu kacavarabhāvo, so kasaṭoti vuccati, evaṃ santāne aparisuddho saṃkilesabhāvo kasaṭanti āha ‘‘aparisuddhaṭṭhena kasaṭatā’’ti. Attani asantaguṇasambhāvanaṃ kerāṭiyaṭṭho. Jānātīti ‘‘idaṃ ahitaṃ na sevitabbaṃ, idaṃ hitaṃ sevitabba’’nti vicāreti deseti. Vicāraṇatthopi hi hoti jānāti-saddo yathā ‘‘āyasmā jānātī’’ti. Sabbāpi…pe… adhippetā ‘‘pasupālakā’’tiādīsu viya. Idha antara-saddo ‘‘vijjantarikāyā’’tiādīsu (ma. ni. 2.149) viya khaṇatthoti āha ‘‘yattakena khaṇenā’’ti. Tenāti hatthinā. Tānīti sāṭheyyādīni.

3. “The state of being an agent” means the state of one who undertakes the practice. “Even we, as householders with many duties, from time to time dwell with minds well-established in the foundations of mindfulness—how much more so those who live in seclusion?” Thus, by declaring his own state as an agent, he also extols the community of monks. Therefore, it is said: “This is the intention here,” and so on. The occurrence of defilements such as lust, arising again and again in diverse objects in a form characterized as a dense tangle, is an entanglement by the thicket of defilements. Therefore, it is said: “The tangle within, the tangle without, the people are entangled in the tangle” (SN 1.23). To show that deceitfulness is also to be understood through grasping the inclinations of people, he says: “This same method applies to crude deceitfulness.” Just as there is the state of being refuse in ghee, honey, molasses, and so on, which is called “crudeness,” so too the impure, defiled state in the mental continuum is “crudeness.” Thus, he says: “crudeness in the sense of being impure.” The meaning of hypocrisy is the assumption of non-existent virtues in oneself. “He knows” means he investigates and teaches: “This is unbeneficial and should not be cultivated; this is beneficial and should be cultivated.” For the word “knows” also has the meaning of investigation, as in: “The venerable one investigates.” All are intended, as in “cowherds,” and so on. Here, the word “antara” has the sense of a moment, as in “in the interval of knowledge” (MN 2.149); hence, he says: “by however short a moment.” “By that” means by the elephant. “Those” refers to deceitfulness and so on.

Atthato kāyacittujukatāpaṭipakkhabhūtāva lobhasahagatacittuppādassa pavattiākāravisesāti tāni pavattiākārena dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Tattha yassāti pāṇabhūtassa assassa vā hatthino vā. Ṭhassāmīti tattheva sappaṭibhaye ṭhāne gantvā ṭhassāmīti na hoti. Imassa sāṭheyyatāya pākaṭakaraṇaṃ vañcanādhippāyabhāvato. Tathā hi catūsu ṭhānesu ‘‘vañcetvā’’ icceva vuttaṃ, niguhanto pana tattheva gantvā tiṭṭheyya. Esa nayo sesesupi. Paṭimaggaṃ ārohitukāmassāti āgatamaggameva nivattitvā gantukāmassa. Leṇḍavissajjanādīsu kālantarāpekkhābhāvaṃ ‘‘tathā’’ti iminā upasaṃharati.

In essence, they are particular modes of occurrence of a consciousness accompanied by greed, which are the very antithesis of bodily and mental rectitude. To show these modes of occurrence, “Therein,” etc., was stated. Therein, “of whom” refers to a living being, whether a horse or an elephant. “I will stand” does not mean that, having gone to that very place fraught with danger, one thinks, “I will stand.” The manifestation of this as deceitfulness is due to the intention to deceive. Thus, indeed, in the four instances, it is simply stated as “having deceived,” but one who conceals would go to that very place and stand there. This is the method in the remaining cases as well. “Of one wishing to ascend the return path” means of one who wishes to turn back on the very path one came and go. By “thus,” he summarizes the absence of need for another moment of time in acts such as throwing a clod.

Antojātakāti attano dāsiyā kucchimhi jātā. Dhanakkītāti dhanaṃ datvā dāsabhāvena gahitā. Karamarānītāti dāsabhāvena karamaraggāhagahitā. Dāsabyanti dāsabhāvaṃ. Pessāti adāsā eva hutvā veyyāvaccakarā. Imaṃ vissajjetvāti imaṃ attano hatthagataṃ vissajjetvā. Imaṃ [Pg.5] gaṇhantāti imaṃ tassa hatthagataṃ gaṇhantā. Sammukhato aññathā parammukhakāle kāyavācāsamudācāradassaneneva cittassa nesaṃ aññathā ṭhitabhāvo niddiṭṭhoti veditabbo.

“Born inside” means born in the womb of one's own female slave. “Bought with wealth” means taken into slavery by giving wealth. “Brought as a captive” means taken into slavery by being seized as a captive. “To slavery” means to the state of being a slave. “Servants” are those who, though not slaves, perform services. “Having dismissed this” means having dismissed this which has come into one's own hands. “Taking this” means taking this which has come into his hands. It should be understood that the state of their minds being otherwise is indicated merely by observing their bodily and verbal conduct when face-to-face and otherwise when out of sight.

4. Ayampi pāṭiyekko anusandhīti etthāpi anantare vuttanayeneva anusandhiyojanā veditabbā. Tenevāha ‘‘ayañhī’’tiādi. Catuttho hitapaṭipadaṃ paṭipannoti yojanā. Puggalasīsena puggalapaṭipattiṃ dassento ‘‘puggale pahāyā’’ti āha. Paṭipatti hi idha pahātabbā, na puggalā. Yathā assaddhādipuggalaparivajjanena saddhindriyādibhāvanā ijjhanti, evaṃ micchāpaṭipannapuggalaparivajjanena micchāpaṭipadā vajjitabbāti āha – ‘‘purime tayo puggale pahāyā’’ti. Catutthapuggalassāti imasmiṃ catukke vuttacatutthapuggalassa hitapaṭipattiyaṃyeva paṭipādemi pavattemīti dassento. Santāti samaṃ vināsaṃ nirodhaṃ pattāti ayamettha atthoti āha ‘‘niruddhā santāti vuttā’’ti. Puna santāti bhāvanāvasena kilesapariḷāhavigamato santāti ayamettha atthoti āha ‘‘nibbutā’’ti. Santāti ānetvā yojanā. Santo haveti ettha samabhāvakarena sādhubhāvassa visesapaccayabhūtena paṇḍiccena samannāgatā ariyā ‘‘santo’’ti vuttāti āha – ‘‘santo have…pe… paṇḍitā’’ti.

4. This too is a separate connection—here also, the connection should be understood in the same way as stated immediately before. For this reason, he says, “For this…,” and so on. The construction is: “The fourth is one who has entered upon the beneficial path.” Explaining the practice of individuals under the heading of individuals, he says, “having abandoned the individuals.” For here, it is the practice that is to be abandoned, not the individuals. Just as the cultivation of the spiritual faculty of faith and so on succeeds by avoiding individuals who lack faith, so too the wrong practice should be avoided by avoiding individuals who have entered upon the wrong practice. Thus, he says: “having abandoned the first three individuals.” Explaining the phrase “of the fourth individual”: this indicates, “I establish and maintain myself only in the beneficial practice of the fourth individual mentioned in this tetrad.” “At peace” means having reached complete destruction and cessation—this is the meaning here. Thus, he says: “ceased, they are said to be at peace.” Again, “at peace” means at peace due to the departure of the torment of defilements by means of cultivation—this is the meaning here. Thus, he says: “extinguished.” The word “at peace” should be supplied and construed. In the phrase “The peaceful, indeed,” the noble ones, endowed with the wisdom that is the special condition for the state of excellence that acts with impartiality, are called “peaceful.” Thus, he says: “The peaceful, indeed… the wise.”

Āhito ahaṃmāno etthāti attā (a. ni. ṭī. 2.4.198) attabhāvo, idha pana yo paro na hoti, so attā, taṃ attānaṃ. Paranti attato aññaṃ. Chātaṃ vuccati taṇhā jighacchāhetutāya. Anto tāpanakilesānanti attano santāne attapariḷāhajananasantappanakilesānaṃ. Cittaṃ ārādhetīti cittaṃ pasādeti, sampahaṃsetīti attho. Yasmā pana tathābhūto cittaṃ sampādento ajjhāsayaṃ gaṇhanto nāma hoti, tasmā vuttaṃ ‘‘cittaṃ sampādetī’’tiādi.

“Self” (attā) is so called because the conceit “I am” is placed (āhito) in it; it means self-being (attabhāvo) (A.N. Ṭī. 2.4.198). Here, however, that which is not other is the self; that is “oneself.” “Other” means different from oneself. Craving is called “hunger” because it is the cause of famine. “The defilements that burn within” means the defilements in one's own mental continuum that generate and afflict with personal torment. “He gratifies the mind” means he pleases the mind, he delights it. And since one who is like that, in accomplishing this for the mind, is one who grasps the other's inclination, it is therefore said, “he accomplishes this for the mind,” and so on.

5. Dukkhaṃ paṭikkūlaṃ jegucchaṃ etassāti dukkhapaṭikkūlo taṃ dukkhapaṭikkūlaṃ. Visesanavisesitabbatā hi kāmacārā. Aṭṭhakathāyaṃ pana dukkhassa visesitabbataṃ sandhāya bāhiratthasamāsaṃ anādiyitvā ‘‘dukkhassa paṭikkūla’’nti attho vutto. Yena hi bhāgena purisassa dukkhaṃ paṭikkūlaṃ, tena dukkhassa purisopīti. Tenāha – ‘‘paccanīkasaṇṭhita’’nti.

5. Suffering is disagreeable and repulsive to him; hence, he is “one to whom suffering is repulsive.” That is “repulsive to suffering.” For the relationship between the qualifier and the qualified is flexible. In the commentary, however, not adopting an exocentric compound, the meaning is given as “repulsive of suffering,” with reference to suffering being the thing qualified. For in whatever way suffering is repulsive to a person, in that way the person is also repulsive to suffering. Therefore, he says: “established in opposition.”

6. Catūhi [Pg.6] kāraṇehīti dhātukusalatādīhi catūhi kāraṇehi. Kammaṃ karotīti yogakammaṃ karoti. Yasmā sambuddhā paresaṃ maggaphalādhigamāya ussāhajātā, tattha nirantaraṃ yuttappayuttā eva honti, te paṭicca tesaṃ antarāyo na hotiyevāti āha ‘‘na pana buddhe paṭiccā’’ti. Kiriyaparihāniyā desakassa tasseva vā puggalassa tajjapayogābhāvato. ‘‘Desakassa vā’’ti idaṃ sāvakānaṃ vasena daṭṭhabbaṃ. Mahatā atthenāti ettha attha-saddo ānisaṃsapariyāyoti āha ‘‘dvīhi ānisaṃsehī’’ti. Pasādaṃ paṭilabhati ‘‘arahanto’’tiādinā saṅghasuppaṭipattiyā sutattā. Abhinavo nayo udapādi santatasīlatādivasena anattantapatādivasena, sopi taṃ sutvā dāsādīsu savisesaṃ lajjī dayāpanno hitānukampī hutvā sekkhapaṭipadaṃ sīlaṃ sādhento anukkamena satipaṭṭhānabhāvanaṃ paribrūheti. Tenāha bhagavā ‘‘mahatā atthena saṃyutto’’ti.

6. “By four reasons” means by the four reasons beginning with skill in the elements. “Performs a task” means performs the task of striving. Because the Fully Enlightened Ones, filled with enthusiasm for others' attainment of the path and fruit, are continuously and appropriately engaged therein, an obstacle does not arise for those disciples on account of them. Hence, it is said: “But not on account of the Buddhas.” This is due to a decline in action because of the teacher’s, or that same person’s, lack of appropriate effort. “Or of the teacher”—this should be understood in relation to the disciples. “With great benefit”—here, the word “benefit” is a synonym for advantage; therefore it is said: “with two advantages.” He gains confidence, having heard of the Sangha’s good practice, beginning with “they are worthy ones,” etc. A new method arose—by way of continuous virtue, by way of not tormenting oneself, etc.—and having heard that, he becomes especially conscientious in relation to slaves and others, compassionate, and concerned for their welfare. Fulfilling the trainee's path of virtue, he gradually develops the cultivation of the foundations of mindfulness. Therefore, the Blessed One said: “endowed with great benefit.”

8. Paresaṃ hananaghātanādinā rodāpanato luddo, tathā vighātakabhāvena kāyacittānaṃ vidāraṇato dāruṇo, viruddhavādatāya kakkhaḷo, bandhanāgāre niyutto bandhanāgāriko.

8. He is fierce because he makes others weep through killing, slaughtering, and so on; likewise, he is cruel because he tears apart the body and mind by way of affliction; he is harsh because of his contentious speech; a jailer is one appointed to a prison.

9. Khattiyābhisekenāti khattiyānaṃ kattabbaabhisekena. Santhāgāranti santhāravasena kataṃ agāraṃ yaññāvāṭaṃ. Sappitelenāti sappimayena telena, yamakasnehena hi tadā kāyaṃ abbhañjati. Vacchabhāvaṃ taritvā ṭhito vacchataro. Parikkhepakaraṇatthāyāti vanamālāhi saddhiṃ dabbhehi vediyā parikkhepanatthāya. Yaññabhūmiyanti avasesayaññaṭṭhāne. Yaṃ panettha atthato avibhattaṃ taṃ suviññeyyameva.

9. By the consecration of a noble means by the consecration to be performed for nobles. The assembly hall means a house made for assembly in the manner of a meeting place, the sacrificial enclosure. With ghee-oil means with oil made from ghee, for at that time, they anoint the body with a double unguent. Having passed beyond the state of a calf, a young bull stands. For the purpose of enclosing means for enclosing the altar with garlands and darbha grass. On the sacrificial ground means in the remaining place of sacrifice. Whatever here is not clearly divided in meaning is easily understood.

Kandarakasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Obscure Meaning in the commentary on the Kandarakasutta is completed.

2. Aṭṭhakanāgarasuttavaṇṇanā

2. The Commentary on the Aṭṭhakanāgara Sutta.

17. Avidūreti [Pg.7] iminā pāḷiyaṃ ‘‘vesāliya’’nti idaṃ samīpe bhummavacananti dasseti. Sārappattakulagaṇanāyāti (a. ni. ṭī. 3.11.16) mahāsāramahappattakulagaṇanāya. Dasame ṭhāneti aññe aññeti dasagaṇanaṭṭhāne. Aṭṭhakanagare jāto bhavo aṭṭhakanāgaro. Kukkuṭārāmoti pāṭaliputte kukkuṭārāmo, na kosambiyaṃ.

17. By 'not far,' it shows that 'in Vesālī' in the Pāli text is a locative of proximity. 'By the counting of families that have attained essence' means by the counting of families that have attained great essence and great prosperity. 'In the tenth place' means in the place of the tenth count, which is 'each other.' One born or existing in the city of Aṭṭhaka is an Aṭṭhakanāgara. 'Kukkuṭārāma' means the Kukkuṭārāma in Pāṭaliputta, not the one in Kosambī.

18. Pakatatthaniddeso ta-saddoti tassa ‘‘bhagavatā’’tiādīhi padehi samānādhikaraṇabhāvena vuttassa yena abhisambuddhabhāvena bhagavā pakato adhigato supākaṭo ca, taṃ abhisambuddhabhāvaṃ saddhiṃ āgamanīyapaṭipadāya atthabhāvena dassento ‘‘yo so…pe… abhisambuddho’’ti āha. Satipi ñāṇadassana-saddānaṃ idha paññāvevacanabhāve tena tena visesena tesaṃ visayavisese pavattidassanatthaṃ asādhāraṇañāṇavisesavasena vijjāttayavasena vijjāabhiññānāvaraṇañāṇavasena sabbaññutañāṇamaṃsacakkhuvasena paṭivedhadesanāñāṇavasena ca tadatthaṃ yojetvā dassento ‘‘tesaṃ tesa’’ntiādimāha. Tattha āsayānusayaṃ jānatā āsayānusayañāṇena sabbaṃ ñeyyadhammaṃ passatā sabbaññutānāvaraṇañāṇehi. Pubbenivāsādīhīti pubbenivāsāsavakkhayañāṇehi. Paṭivedhapaññāyāti ariyamaggapaññāya. Desanāpaññāya passatāti desetabbadhammānaṃ desetabbappakāraṃ bodhaneyyapuggalānañca āsayānusayacaritādhimuttiādibhedaṃ dhammadesanāpaññāya yāthāvato passatā. Arīnanti kilesārīnaṃ, pañcavidhamārānaṃ vā, sāsanassa vā paccatthikānaṃ aññatitthiyānaṃ tesaṃ pana hananaṃ pāṭihāriyehi abhibhavanaṃ appaṭibhānatākaraṇaṃ ajjhupekkhanameva vā, kesivinayasuttañcettha nidassanaṃ.

18. The exposition of the meaning of 'pakata' is as follows: The word 'that' refers to him who is spoken of in apposition with terms such as 'the Blessed One,' and by which state of perfect enlightenment the Blessed One is manifested, attained, and clearly revealed. Showing that state of perfect enlightenment, along with the meaning of the path to be followed, he says, 'He who... is perfectly enlightened.' Although the terms 'knowledge' and 'vision' are here synonyms for wisdom, to demonstrate their application to specific objects through particular distinctions, he shows their meaning by combining them with unique aspects of knowledge, such as by way of the threefold knowledge, by way of knowledge, supernormal knowledge, and unobstructed knowledge, by way of omniscient knowledge and the fleshly eye, and by way of the knowledge of penetration and teaching, saying 'of these, of these,' etc. Herein, 'knowing inclinations and latent tendencies' is by the knowledge of inclinations and latent tendencies; and 'seeing all knowable phenomena' is by the knowledges of omniscience and non-obstruction. 'By knowledge of past lives, etc.' means by the knowledges of past lives and the destruction of the taints. 'By penetrating wisdom' means by the wisdom of the Noble Path. 'Seeing with the wisdom of teaching' means accurately perceiving the nature of what should be taught, the manner of teaching, and the various inclinations, latent tendencies, character, and dispositions of those to be taught, through the wisdom of teaching the Dhamma. 'Of enemies' means of the enemies who are the defilements, or the five kinds of Māra, or the opponents of the Dispensation, the adherents of other sects. Their destruction, however, is overpowering through miracles, rendering them speechless, or simply overlooking them—the Kesivinaya Sutta serves as an illustration here.

Tathā ṭhānāṭṭhānādivibhāgaṃ jānatā yathākammūpagasatte passatā, savāsanānaṃ āsavānaṃ khīṇattā arahatā, abhiññeyyādibhede dhamme abhiññeyyādito aviparītāvabodhato sammāsambuddhena. Atha vā tīsu kālesu appaṭihatañāṇatāya jānatā, kāyakammādivasena tiṇṇaṃ kammānaṃ ñāṇānuparivattito nisammakāritāya passatā, davādīnaṃ abhāvasādhikāya [Pg.8] pahānasampadāya arahatā, chandādīnaṃ ahānihetubhūtāya akkhayapaṭibhānasādhikāya sabbaññutāya sammāsambuddhenāti evaṃ dasabalaaṭṭhārasaāveṇikabuddhadhammavasenapi yojanā kātabbā.

Similarly, by one who knows the distinction between what is possible and impossible, by one who sees beings according to their karmic destinations, by one who is an Arahant due to the destruction of the taints along with their residues, and by one who is a Perfectly Self-Enlightened One due to the unerring comprehension of phenomena such as the knowable, etc. Or alternatively, by one who knows without obstruction in the three times; by one who sees by discerning the three types of actions through bodily action, etc., with knowledge following them, acting considerately; by one who is an Arahant due to the perfection of abandoning defilements like passion, which brings about their non-existence; and by one who is a Perfectly Self-Enlightened One due to omniscience, which brings about inexhaustible insight, being the cause of the non-diminishment of zeal, etc. In this way, the application should be made also by way of the ten powers and the eighteen unique qualities of the Buddha.

19. Abhisaṅkhatanti attano paccayehi abhisammukhabhāvena samecca sambhūyya kataṃ, svassa katabhāvo uppādanena veditabbo, na uppannassa paṭisaṅkharaṇenāti āha ‘‘uppādita’’nti. Te cassa paccayā cetanāpadhānāti dassetuṃ pāḷiyaṃ ‘‘abhisaṅkhataṃ abhisañcetayita’’nti vuttanti ‘‘cetayitaṃ pakappita’’nti atthamāha. Abhisaṅkhataṃ abhisañcetayitanti ca jhānassa pātubhāvadassanamukhena viddhaṃsanabhāvaṃ ulliṅgeti yañhi ahutvā sambhavati, taṃ hutvā paṭiveti. Tenāha pāḷiyaṃ ‘abhisaṅkhata’ntiādi. Samathavipassanādhamme ṭhitoti samathadhamme ṭhitattā samāhito vipassanaṃ paṭṭhapetvā aniccānupassanādīhi niccasaññādayo pajahanto anukkamena taṃ anulomañāṇaṃ pāpetā hutvā vipassanādhamme ṭhito. Samathavipassanāsaṅkhātesu dhammesu rañjanaṭṭhena rāgo, nandanaṭṭhena nandīti. Tattha sukhumā apekkhā vuttā, yā ‘‘nikantī’’ti vuccati.

19. 'Conditioned' means made by its own conditions coming together directly and arising together. Its made nature is to be understood as being caused by its arising, not by reforming what has already arisen—hence it is said 'produced.' And to show that its conditions are primarily intention, the Pāli text states 'conditioned and intended,' the meaning of which is given as 'intended and planned.' The terms 'conditioned' and 'intended' also indicate the nature of destruction by way of the appearance of jhāna, for what comes into being after not having been, ceases after having been. Therefore, the Pāli text says 'conditioned,' etc. 'Established in the qualities of serenity and insight' means that, being established in the quality of serenity, one becomes composed; and having established insight, by abandoning perceptions of permanence and so on through the contemplations of impermanence and so on, one gradually attains conformity knowledge and becomes established in the quality of insight. In the phenomena designated as serenity and insight, 'lust' is in the sense of colouring, and 'delight' is in the sense of delighting. Therein, a subtle expectation is mentioned, which is called 'hankering'.

Evaṃ santeti evaṃ yathārutavasena ca imassa suttapadassa atthe gahetabbe sati. Samathavipassanāsu chandarāgo kattabboti anāgāmiphalaṃ nibbattetvā tadatthāya samathavipassanāpi anibbattetvā kevalaṃ tattha chandarāgo kattabbo bhavissati. Kasmā? Tesu samathavipassanāsaṅkhātesu dhammesu chandarāgamattena anāgāminā laddhabbassa aladdhānāgāmiphalena laddhabbattā tathā sati tena anāgāmiphalampi laddhabbameva nāma hoti. Tenāha – ‘‘anāgāmiphalaṃ paṭividdhaṃ bhavissatī’’ti. Sabhāvato rasitabbattā aviparīto attho eva attharaso. Aññāpi kāci sugatiyoti vinipātike sandhāyāha. Aññāpi kāci duggatiyoti asurakāyamāha.

'This being so' means: when the meaning of this Sutta passage is to be taken literally. If 'desire and lust should be applied to serenity and insight,' it would mean that without having produced the non-returner's fruit, and without having produced serenity and insight for that purpose, one would merely have to apply desire and lust there. Why? Because what is to be attained by a non-returner would have to be attained by one who has not attained the non-returner's fruit, merely through desire and lust for those phenomena called serenity and insight. That being so, the non-returner's fruit would indeed have to be attained by him. Therefore, it is said, 'The non-returner's fruit will be realized.' The unperverted meaning, which is to be savored for its intrinsic nature, is the true essence of the meaning. 'Any other good destination'—this is said referring to the `vinipātika` asuras. 'Any other bad destination'—this refers to the asura realm.

Samathadhurameva dhuraṃ samathayānikassa vasena desanāya āgatattā. Mahāmālukyovāde ‘‘vivicca akusalehi dhammehi savitakkaṃ savicāra’’nti pādakajjhānaṃ katvā ‘‘so yadeva tattha hoti rūpagataṃ vedanāgata’’ntiādinā vipassanaṃ vitthāretvā ‘‘so tattha ṭhito āsavānaṃ khayaṃ [Pg.9] pāpuṇātī’’ti (ma. ni. 2.133) āgatattā ‘‘mahāmālukyovāde vipassanāva dhura’’nti āha. Mahāsatipaṭṭhānasutte (dī. ni. 2.373 ādayo; ma. ni. 1.106 ādayo) sabbatthakameva tikkhatarāya vipassanāya āgatattā vuttaṃ ‘‘vipassanuttaraṃ kathita’’nti. Kāyagatāsatisutte (ma. ni. 3.153-154) ānāpānajjhānādivasena savisesaṃ samathavipassanāya āgatattā vuttaṃ ‘‘samathuttaraṃ kathita’’nti.

The burden of serenity is indeed the primary burden, as the teaching is presented in terms of one who follows the vehicle of serenity. In the Mahāmālukyovāda, having established the foundational jhāna with 'secluded from unwholesome states, with initial and sustained thought,' and then elaborating on insight with 'whatever there is therein of form, feeling,' etc., because it is stated, 'standing there, he attains the destruction of the taints' (MN 2.133), it is said, 'In the Mahāmālukyovāda, insight is indeed the burden.' In the Mahāsatipaṭṭhānasutta (DN 2.373 ff.; MN 1.106 ff.), because it is presented entirely through keener insight, it is said to be 'supreme in insight.' In the Kāyagatāsatisutta (MN 3.153-154), because it is presented with specialized serenity and insight by way of the jhānas on mindfulness of breathing, etc., it is said to be 'supreme in serenity'.

Appaṃ yācitena bahuṃ dentena uḷārapurisena viya ekaṃ dhammaṃ pucchitena ‘‘ayampi ekadhammo’’ti kathitattā ekādasapi dhammā pucchāvasena ekadhammo nāma jāto paccekaṃ vākyaparisamāpanañāyena. Ekavīsati pabbāni tehi bodhiyamānāya paṭipadāya ekarūpattā paṭipadāvasena ekadhammo nāma jātoti. Idha imasmiṃ aṭṭhakanāgarasutte. Nevasaññānāsaññāyatanadhammānaṃ saṅkhārāvasesasukhumabhāvappattatāya tattha sāvakānaṃ dukkaranti na catutthāruppavasenettha desanā āgatāti catunnaṃ brahmavihārānaṃ, heṭṭhimānaṃ tiṇṇaṃ āruppānañca vasena ekādasa. Pucchāvasenāti ‘‘atthi nu kho, bhante ānanda, tena…pe… sammāsambuddhena ekadhammo akkhāto’’ti (ma. ni. 2.18) evaṃ pavattapucchāvasena. Amatuppattiyatthenāti amatabhāvassa uppattihetutāya, sabbānipi kammaṭṭhānāni ekarasampi amatādhigamapaṭipattiyāti attho, evamettha aggaphalabhūmi anāgāmiphalabhūmīti dveva bhūmiyo sarūpato āgatā, nānantariyatāya pana heṭṭhimāpi dve bhūmiyo atthato āgatā evāti daṭṭhabbā.

Just as a noble person gives much when asked for little, so too, when one asks about a single Dhamma, because it is said, 'ayampi ekadhammo' (this too is one Dhamma), the eleven Dhammas become one Dhamma by way of questioning, by the principle of concluding each statement. The twenty-one sections, being unified in the path that leads to awakening, become one Dhamma by way of the path. This is in this Aṭṭhakanāgara Sutta. Because the states of the sphere of neither-perception-nor-non-perception have reached the subtlety of residual formations, it is difficult for disciples there; therefore, the teaching does not come here by way of the fourth immaterial attainment. Thus, by way of the four divine abodes and the three lower immaterial states, there are eleven. 'Pucchāvasena' (by way of questioning) means by way of the question that proceeds thus: 'Is there, Venerable Ānanda, one Dhamma declared by the Perfectly Self-Enlightened One...?' (MN 2.18). 'Amatuppattiyatthenāti' (in the sense of producing the deathless) means being the cause for the arising of the deathless state; the meaning is that all meditation subjects, even of a single savor, are the path to realizing the deathless. Thus, here, the stage of the highest fruit and the stage of the non-returner's fruit are the two stages that come in their own form. But because of their immediacy, the two lower stages also come by way of meaning and should be seen as such.

21. Pañca satāni aggho etassāti pañcasataṃ. Sesaṃ uttānameva.

21. 'Pañca satāni aggho etassa' (its value is five hundred), therefore 'pañcasataṃ' (five hundred). The rest is indeed clear.

Aṭṭhakanāgarasuttavaṇṇanāya līnatthappakāsanā samattā.

The elucidation of hidden meanings in the Commentary on the Aṭṭhakanāgara Sutta is complete.

3. Sekhasuttavaṇṇanā

3. Commentary on the Sekha Sutta

22. Santhāgāranti atthānusāsanāgāraṃ. Tenāha – ‘‘uyyogakālādīsū’’tiādi. Ādi-saddena maṅgalamahādīnaṃ saṅgaho daṭṭhabbo. Santhambhantīti vissamanti, parissamaṃ vinodentīti attho. Sahāti sannivesavasena [Pg.10] ekajjhaṃ. Saha atthānusāsanaṃ agāranti etasmiṃ atthe ttha-kārassa ntha-kāraṃ katvā santhāgāranti vuttanti daṭṭhabbaṃ. Santharantīti sammantanavasena tiṭṭhanti.

22. The Santhāgāra is a hall for instruction in the meaning. Therefore, it is said: 'at times of exertion, etc.' By the word 'etc.' are included great auspicious occasions and so forth. 'Santhambhanti' means they rest, they dispel fatigue—this is the meaning. 'Saha' means together, in one place, by way of arrangement. It should be understood that in the sense of 'a hall for instruction in the meaning together,' the 'ttha' sound has been changed to 'ntha' to form 'santhāgāra'. 'Santharanti' means they remain by way of consultation.

Tepiṭakaṃ buddhavacanaṃ āgatameva bhavissatīti buddhavacanassa āgamanasīsena ariyaphaladhammānampi āgamanaṃ vuttameva, tiyāmarattiṃ tattha vasantānaṃ phalasamāpattivaḷañjanaṃ hotīti. Tasmiñca bhikkhusaṅghe kalyāṇaputhujjanā vipassanaṃ ussukkāpentā hontīti ce? Ariyamaggadhammānaṃ tattha āgamanaṃ hotiyeva.

The Tipiṭaka, the word of the Buddha, will indeed have come; thus, by the coming of the Buddha's word as the chief, the coming of the noble fruition-states is also stated. For those dwelling there during the three watches of the night, there is the enjoyment of fruition attainment. And if in that community of monks, virtuous worldlings are keen on developing insight? Then the noble path-states do indeed arise there.

Allagomayenāti acchena allagomayarasena. Opuñchāpetvāti vilimpitvā. Catujjātiyagandhehīti tagarakuṅkumayavanapupphatamālapattāni pisitvā katagandhehi nānāvaṇṇeti nīlādivasena nānāvaṇṇe, na bhittivisesavasena. Bhittivisesavasena pana nānāsaṇṭhānarūpameva. Mahāpiṭṭhikakojavaketi hatthipiṭṭhīsu attharitabbatāya mahāpiṭṭhikāti laddhasamaññe kojaveti vadanti. Kuttake pana sandhāyetaṃ vuttaṃ hatthattharaṇā hatthirūpavicittā. Assattharakasīhattharakādayopi assasīharūpādivicittā eva attharakā, cittattharakaṃ nānārūpehi ceva nānāvidhamālākammādīhi ca vicittaṃ attharakaṃ.

'Allagomayena' means with clear fresh cow dung juice. 'Opuñchāpetvā' means having smeared. 'Catujjātiyagandhehi' means with perfumes made by grinding tagara, saffron, yavanapuppha flowers, and tamāla leaves; 'nānāvaṇṇe' means of various colors, such as blue, etc., not by way of differences in walls. By way of differences in walls, however, it is merely of various shapes. 'Mahāpiṭṭhikakojavake' means they call a 'kojavaka' that which is known as 'mahāpiṭṭhikā' because it is to be spread on elephants' backs. But this is said with reference to artificial ones: elephant covers adorned with elephant figures. Horse covers, lion covers, etc., are indeed covers adorned with horse, lion, etc., figures. A 'cittattharaka' is a cover adorned with various figures and various kinds of garland work, etc.

Upadhānanti apassayanaṃ upadahitvāti apassayayoggabhāvena ṭhapetvā gandhehi katamālā gandhadāmaṃ, tamālapattādīhi kataṃ pattadāmaṃ. Ādi-saddena hiṅgulatakkolajātiphalajātipupphādīhi katadāmaṃ saṅgaṇhāti. Pallaṅkākārena katapīṭhaṃ pallaṅkapīṭhaṃ, tīsu passesu, ekapasse eva vā saupassayaṃ apassayapīṭhaṃ, anapassayaṃ muṇḍapīṭhaṃ yojanāvaṭṭeti yojanaparikkhepe.

'Upadhāna' means a support; 'upadahitvā' means having placed it in a condition suitable for reclining. Garlands made of scents are 'gandhadāmaṃ'; garlands made of tamāla leaves, etc., are 'pattadāmaṃ'. By the word 'etc.' are included garlands made of asafoetida, cardamom, nutmeg, nutmeg flowers, etc. A seat made in the form of a couch is a 'pallaṅkapīṭhaṃ'; a 'saupassayaṃ apassayapīṭhaṃ' is a support-seat with a support on three sides or on just one side; a 'muṇḍapīṭhaṃ' is one without a support. 'Yojanāvaṭṭa' means a league in perimeter.

Saṃvidhāyāti antaravāsakassa koṇapadesañca itarapadesañca samaṃ katvā vidhāya. Tenāha – ‘‘kattariyā padumaṃ kantanto viyā’’ti timaṇḍalaṃ paṭicchādentoti ettha ca yasmā buddhānaṃ rūpasampadā viya ākappasampadāpi paramukkaṃsagatā, tasmā tadā bhagavā evaṃ sobhatīti dassento ‘‘suvaṇṇapāmaṅgenā’’tiādimāha, tattha asamena buddhavesenātiādinā [Pg.11] tadā bhagavā buddhānubhāvassa niguhaṇe kāraṇābhāvato tattha sannipatitadevamanussanāgayakkhagandhabbādīnaṃ pasādajananatthaṃ attano sabhāvapakatikiriyāyeva kapilavatthuṃ pāvisīti dasseti. Buddhānaṃ kāyappabhā nāma pakatiyā asītihatthamattameva padesaṃ pharatīti āha – ‘‘asītihatthaṭṭhānaṃ aggahesī’’ti nīlapītalohitodātamañjiṭṭhapabhassarānaṃ vasena chabbaṇṇā buddharasmiyo.

'Saṃvidhāya' means having made the corner part and the other part of the inner robe even, having arranged it. Therefore, it is said: 'as if cutting a lotus with a knife,' concealing the three mandalas. Here, because the perfection of the Buddhas' bearing, like the beauty of their form, is of the highest excellence, therefore, showing how the Blessed One shone at that time, he said: 'with a golden girdle,' etc. In that context, by 'with the unequaled Buddha's dress,' etc., he shows that because there was no reason for the Blessed One to conceal the Buddha's majesty at that time, he entered Kapilavatthu merely by his natural innate action, in order to generate faith in the devas, humans, nāgas, yakkhas, gandhabbas, and others assembled there. He says that the Buddhas' bodily aura naturally pervades a space of only eighty cubits: 'He occupied a space of eighty cubits.' The Buddha's rays are of six colors: blue, yellow, red, white, crimson, and luminous.

Sabbapāliphulloti mūlato paṭṭhāya yāva aggā phullo vikasito. Paṭipāṭiyā ṭhapitānantiādi parikappūpamā. Yathā taṃ…pe… alaṅkataṃ añño virocati, evaṃ virocittha, samatiṃsāya pāramitāhi abhisaṅkhatattā evaṃ virocitthāti vuttaṃ hoti. Pañcavīsatiyā nadīnanti gaṅgādīnaṃ candabhāgāpariyosānānaṃ pañcavīsatiyā mahānadīnaṃ. Sambhijjāti sambhedaṃ missībhāvaṃ patvā mukhadvāreti samuddaṃ paviṭṭhaṭṭhāne.

'Sabbapāliphulla' means fully blossomed and open from the roots up to the very top. 'Arranged in sequence,' etc., is an illustrative comparison. Just as…adorned, another shines, so it shone; it is said that it shone thus because it was fashioned by the thirty perfections. 'Pañcavīsatiyā nadīnaṃ' means of the twenty-five great rivers, from the Ganges up to the Candabhāgā. 'Sambhijjā' means having reached a state of combination and mingling; 'mukhadvāre' means at the place where they enter the ocean.

Devamanussanāgasupaṇṇagandhabbayakkhādīnaṃ akkhīnīti cetaṃ parikappanavasena vuttaṃ. Sahassenāti padasahassena, bhāṇavārappamāṇena ganthenāti attho.

The eyes of devas, humans, nāgas, supaṇṇas, gandhabbas, yakkhas, and so forth—this is said by way of conventional designation. 'Sahassena' means by a thousand padas, meaning by a text of the measure of a recitation section.

Kampayanto vasundharanti attano guṇavisesehi pathavīkampaṃ uppādento, evaṃbhūtopi aheṭhayanto pāṇāni. Sabbadakkhiṇattā buddhānaṃ dakkhiṇaṃ paṭhamaṃ pādaṃ uddharanto. Samaṃ samphusate bhūmiṃ suppatiṭṭhitapādatāya. Yadipi bhūmiṃ samaṃ phusati, rajasānupalippati sukhumattā chaviyā. Ninnaṭṭhānaṃ unnamatītiādi buddhānaṃ suppatiṭṭhitapādasaṅkhātassa mahāpurisalakkhaṇapaṭilābhassa nissandaphalaṃ. Nātidūre uddharatīti atidūre ṭhapetuṃ na uddharati. Naccāsanne ca nikkhipanti accāsanne ca ṭhāne anikkhipanto niyyāti. Hāsayanto sadevake loke tosayanto. Catūhi pādehi caratīti catucārī.

'Kampayanto vasundharaṃ' means causing the earth to tremble by his own excellent qualities; yet, being such, he harms no living beings. Because of the Buddhas' supreme worthiness, he lifts the right foot first. He touches the ground evenly, due to his well-established feet. Even when he touches the ground evenly, he is not soiled by dust, because of the fineness of his skin. 'Ninnaṭṭhānaṃ unnamati,' etc., are the unfailing results of the Great Man’s characteristic called 'well-established feet,' which the Buddhas have attained. 'Nātidūre uddharati' means he does not lift it to place it at too great a distance. 'Naccāsanne ca nikkhipati' means he proceeds without placing it in a place too close. Delighting the world with its devas, he pleases them. 'Catūhi pādehi carati' means he walks with four feet; thus, he is 'catucārī'.

Buddhānubhāvassa pakāsanavasena gatattā vaṇṇakālo nāma kiresa. Sarīravaṇṇe vā guṇavaṇṇe vā kathiyamāne dukkathitanti na vattabbaṃ. Kasmā? Aparimāṇavaṇṇā hi buddhā bhagavanto, buddhaguṇasaṃvaṇṇanā jānantassa yathādhammasaṃvaṇṇanaṃyeva anupavisatīti.

This is indeed called the time of praise, because it proceeds by way of manifesting the Buddha's majesty. When speaking of the color of the body or the qualities, it should not be said that it is poorly spoken. Why? Because the Buddhas, the Blessed Ones, have immeasurable virtues, and the praise of the Buddha's virtues for one who knows enters into a proper praise of the Dhamma itself.

Dukūlacumbaṭakenāti [Pg.12] ganthitvā gahitadukūlavatthena, nāgavikkantacaraṇoti hatthināgasadisapadanikkhepo. Satapuññalakkhaṇoti anekasatapuññanimmitamahāpurisalakkhaṇo maṇiverocano yathāti ativiya virocamāno maṇi viya verocano nāma eko maṇivisesoti keci mahāsālovāti mahanto sālarukkho viya, koviḷārādimahārukkho viya vā padumo kokanado yathāti kokanadasaṅkhātaṃ mahāpadumaṃ viya, vikasamānapadumaṃ viya vā.

'Dukūlacumbaṭakena' means with a roll of dukūla cloth, gathered and tied. 'Nāgavikkantacaraṇa' means with a foot-placement like that of a noble elephant. 'Satapuññalakkhaṇa' means possessing the marks of a great man, produced by hundreds of meritorious deeds; 'maṇiverocano yathā' means like a gem shining exceedingly. Some say 'verocana' is a particular kind of gem. 'Mahāsālo' means like a great Sal tree, or like a great tree such as a Koviḷāra, etc. 'Padumo kokanado yathā' means like a great lotus called 'kokanada,' or like a blossoming lotus.

Ākāsagaṅgaṃ otārento viyātiādi tassā pakiṇṇakakathāya aññesaṃ dukkarabhāvadassanañceva suṇantānaṃ accantasukhāvahabhāvadassanañca pathavījaṃ ākaḍḍhento viyāti nāḷiyantaṃ yojetvā mahāpathaviyā heṭṭhimatale pappaṭakojaṃ uddhaṃmukhaṃ katvā ākaḍḍhento viya yojanikanti yojanappamāṇaṃ madhubhaṇḍanti madhupaṭalaṃ.

'Ākāsagaṅgaṃ otārento viya,' etc.—this miscellaneous talk shows both the difficulty for others and the bringing of supreme happiness to those who listen. 'Pathavījaṃ ākaḍḍhento viya' means like attaching a pipe and, on the lower level of the great earth, making the earth's crust-essence face upwards and drawing it up. 'Yojanika' means of the measure of a yojana. 'Madhubhaṇḍa' means a layer of honey.

Mahantanti uḷāraṃ. Sabbadānaṃ dinnameva hotīti sabbameva paccayajātaṃ āvāsadāyakena dinnameva hoti. Tathāhi dve tayo gāme piṇḍāya caritvā kiñci aladdhā āgatassapi chāyūdakasampannaṃ ārāmaṃ pavisitvā nhāyitvā paṭissaye muhuttaṃ nipajjitvā uṭṭhāya nisinnassa kāye balaṃ āharitvā pakkhittaṃ viya hoti. Bahi vicarantassa ca kāye vaṇṇadhātu vātātapehi kilamati, paṭissayaṃ pavisitvā dvāraṃ pidhāya muhuttaṃ nisinnassa visabhāgasantati vūpasammati, sabhāgasantati patiṭṭhāti, vaṇṇadhātu āharitvā pakkhittā viya hoti, bahi vicarantassa ca pāde kaṇṭako vijjhati, khāṇu paharati, sarīsapādiparissayo ceva corabhayañca uppajjati, paṭissayaṃ pavisitvā dvāraṃ pidhāya nipannassa pana sabbe parissayā na honti, ajjhayantassa dhammapītisukhaṃ, kammaṭṭhānaṃ manasikarontassa upasamasukhaṃ uppajjati bahiddhā vikkhepābhāvato, bahi vicarantassa ca kāye sedā muccanti, akkhīni phandanti, senāsanaṃ pavisanakkhaṇe mañcapīṭhādīni na paññāyanti, muhuttaṃ nisinnassa pana akkhipasādo āharitvā pakkhitto viya hoti, dvāravātapānamañcapīṭhādīni paññāyanti, etasmimpi ca āvāse vasantaṃ disvā manussā catūhi paccayehi sakkaccaṃ upaṭṭhahanti. Tena vuttaṃ – ‘‘āvāsadānasmiṃ dinne sabbaṃ dānaṃ dinnameva hotī’’ti. Bhūmaṭṭhaka…pe… na sakkāti ayamattho mahāsudassanavatthunā (dī. ni. 2.241 ādayo) dīpetabbo.

'Mahanta' means magnificent. 'Sabbadānaṃ dinnameva hoti' means all gifts are indeed given; for all kinds of requisites are given by the donor of a dwelling. For example, even for one who, having wandered for alms in two or three villages and obtained nothing, comes to a monastery endowed with shade and water, bathes, rests for a moment in his lodging, and rises to sit, it is as if strength has been brought and placed in his body. Moreover, for one wandering outside, the complexion of the body is wearied by wind and sun; having entered his lodging and closed the door, the disharmonious continuity subsides, harmonious continuity is established, and it is as if the complexion has been brought and placed there. Furthermore, for one wandering outside, a thorn pierces his foot, a stump strikes him, and dangers from reptiles and fear of thieves arise; but for one who has entered his lodging, closed the door, and lies down, all those perils do not exist. For one studying, the joy and happiness of the Dhamma arise; for one attending to his meditation subject, the happiness of tranquility arises, because of the absence of external distractions. Moreover, for one wandering outside, sweat pours forth from his body, his eyes flicker, and at the moment of entering his dwelling, couches, chairs, etc., are not apparent; but for one who has sat for a moment, it is as if clarity of the eye has been brought and placed there, and doors, windows, couches, chairs, etc., become apparent. And seeing one living in such a dwelling, people respectfully attend to him with the four requisites. Therefore it was said: 'When a dwelling is given, all gifts are indeed given.' The meaning of 'Bhūmaṭṭhaka…etc… na sakkā' should be elucidated by the story of Mahāsudassana (Dī. Ni. 2.241 ff.).

Sītanti [Pg.13] (sārattha. ṭī. cūḷavagga 3.295; saṃ. ni. ṭī. 2.4.243) ajjhattadhātukkhobhavasena vā bahiddhautuvipariṇāmavasena vā uppajjanakasītaṃ. Uṇhanti aggisantāpaṃ. Tassa pana davadāhādīsu sambhavo daṭṭhabbo. Paṭihantīti paṭibāhati. Yathā tadubhayavasena kāyacittānaṃ bādhanāni na honti, evaṃ karoti. Sītuṇhabbhāhate hi sarīre vikkhittacitto bhikkhu yoniso padahituṃ na sakkoti. Vāḷamigānīti sīhabyagghādivāḷamige. Guttasenāsanañhi pavisitvā dvāraṃ pidhāya nisinnassa te parissayā na honti. Sarīsapeti ye keci sarantā gacchante dīghajātike. Makaseti nidassanametaṃ, ḍaṃsādīnaṃ eteneva saṅgaho daṭṭhabbo. Sisireti sītakālavasena sattāhavaddalikādivasena ca uppanne sisirasamphasse. Vuṭṭhiyoti yadā tadā uppannā vassavuṭṭhiyo paṭihanatīti yojanā.

Cold (sīta): The cold that arises due to internal disturbance of the elements or external changes in the weather. Heat (uṇha): The burning heat of fire. Its occurrence should be understood in instances such as forest fires and so on. It wards off (paṭihanti): It repels. It acts in such a way that afflictions of body and mind do not arise due to both those factors. For when the body is afflicted by cold and heat, a bhikkhu with a distracted mind cannot strive wisely. Wild beasts (vāḷamiga): Wild beasts such as lions, tigers, and the like. For one who enters a guarded dwelling and sits with the door closed, these dangers do not occur. Creeping creatures (sarīsapa): Any long-bodied creatures that move by creeping. Mosquitoes (makasa): This is an example; gadflies and the like should be understood as included by this. In the cold season (sisira): The cold touch that arises due to the cold season, or due to a week of bad weather, and so on. Rain (vuṭṭhi): The connection is that it wards off rain showers that arise from time to time.

Vātātapo ghoroti rukkhagacchādīnaṃ ummūlabhañjanavasena pavattiyā ghoro sarajaarajādibhedo vāto ceva gimhapariḷāhasamayesu uppattiyā ghoro sūriyātapo ca. Paṭihaññatīti paṭibāhīyati. Leṇatthanti nānārammaṇato cittaṃ nivattetvā paṭisallānārāmatthaṃ. Sukhatthanti vuttaparissayābhāvena phāsuvihāratthaṃ. Jhāyitunti aṭṭhatiṃsārammaṇesu yattha katthaci cittaṃ upanijjhāyituṃ. Vipassitunti aniccādito sabbasaṅkhāre sammasituṃ.

The fierce wind and heat (vātātapo ghoro): The fierce wind, of the dusty and dustless kind, which causes the uprooting and breaking of trees and shrubs; and the fierce heat of the sun that arises in the hot season. It is warded off (paṭihaññati): It is repelled. For the sake of a dwelling (leṇatthaṃ): For the purpose of delighting in seclusion, by turning the mind away from various objects. For the sake of happiness (sukhatthaṃ): For the sake of comfortable living, free from the aforementioned troubles. To meditate (jhāyituṃ): To contemplate closely any of the thirty-eight objects. To practice insight (vipassituṃ): To thoroughly examine all conditioned things as impermanent and so forth.

Vihāreti paṭissaye. Kārayeti kārāpeyya. Rammeti manorame nivāsasukhe. Vāsayettha bahussuteti kāretvā pana ettha vihāresu bahussute sīlavante kalyāṇadhamme nivāseyya. Te nivāsento pana tesaṃ bahussutānaṃ yathā paccayehi kilamatho na hoti, evaṃ annañca pānañca vatthasenāsanāni ca dadeyya ujubhūtesu ajjhāsayasampannesu kammaphalānaṃ ratanattayaguṇānañca saddahanena vippasannena cetasā.

He dwells (vihāreti): In a dwelling place. He causes to build (kārayeti): He should cause to be built. He delights (rammeti): In the comfort of a delightful dwelling. Vāsayettha bahussute: Having caused monasteries to be built, he should settle therein the learned, the virtuous, and those of good qualities. And while settling them, he should give food, drink, clothing, and lodgings to those learned ones—who are upright and endowed with good intentions—so that they do not suffer hardship regarding requisites, doing so with a serene mind and with faith in the fruit of actions and the qualities of the Triple Gem.

Idāni gahaṭṭhapabbajitānaṃ aññamaññūpakārataṃ dassetuṃ ‘‘te tassā’’ti gāthamāha. Tattha teti bahussutā tassāti upāsakassa. Dhammaṃ desentīti sakalavaṭṭadukkhapanudanaṃ dhammaṃ desenti. Yaṃ so dhammaṃ idhaññāyāti so puggalo yaṃ saddhammaṃ imasmiṃ sāsane sammāpaṭipajjanena jānitvā aggamaggādhigamena anāsavo hutvā parinibbāyati.

Now, to show the mutual assistance between householders and renunciants, he speaks the verse 'te tassa.' Here, 'te' refers to the learned ones, and 'tassa' to the lay follower, the upāsaka. Dhammaṃ desenti: They teach the Dhamma, which dispels all the suffering of the cycle of existence. Yaṃ so dhammaṃ idhaññāya: That Dhamma, which that person understands here—having rightly practiced the true Dhamma in this dispensation, having attained the supreme path, becomes free from defilements, and attains final nibbāna.

Pūjāsakkāravaseneva [Pg.14] paṭhamayāmo khepito, bhagavato desanāya appāvaseso majjhimayāmo gatoti pāḷiyaṃ ‘‘bahudeva ratti’’nti vuttanti āha ‘‘atirekataraṃ diyaḍḍhayāma’’nti. Sandassesīti ānisaṃsaṃ dassesi, āvāsadānapaṭisaṃyuttaṃ dhammiṃ kathaṃ sutvā tato paraṃ, ‘‘mahārāja, itipi sīlaṃ, itipi samādhi, itipi paññā’’ti sīlādiguṇe tesaṃ sammā dassesi, hatthena gahetvā viya paccakkhato pakāsesi. Samādapesīti ‘‘evaṃ sīlaṃ samādātabbaṃ, sīle patiṭṭhitena evaṃ samādhi, evaṃ paññā bhāvetabbā’’ti yathā te sīlādiguṇe ādiyanti, tathā gaṇhāpesi. Samuttejesīti yathā samādinnaṃ sīlaṃ suvisuddhaṃ hoti, samathavipassanā ca bhāviyamānā yathā suṭṭhu visodhitā uparivisesāvahā honti, evaṃ cittaṃ samuttejesi nisāmanavasena vodāpesi. Sampahaṃsesīti yathānusiṭṭhaṃ ṭhitasīlādiguṇehi sampati laddhaguṇānisaṃsehi ceva upari laddhabbaphalavisesehi ca uparicittaṃ sammā pahaṃsesi, laddhassāsavasena suṭṭhu tosesi. Evametesaṃ padānaṃ attho veditabbo.

The first watch of the night was spent in offerings and honors, and the middle watch had mostly passed with the Blessed One’s teaching, thus it is said in the Pāli, 'Much of the night had gone,' which means, 'More than one and a half watches had passed.' Sandassesīti: He showed the benefits; after they heard the Dhamma talk connected with the gift of a dwelling, he then rightly showed them the qualities of virtue and so on, saying, 'Great king, such is virtue, such is concentration, such is wisdom,' making them evident as if holding them in his hand. Samādapesīti: He encouraged them, saying, 'Thus should virtue be undertaken; established in virtue, thus should concentration and thus should wisdom be developed,' causing them to grasp these qualities of virtue and so on in such a way that they adopted them. Samuttejesīti: He roused them, so that the virtue they undertook became thoroughly purified, and serenity and insight, when developed, became well purified and conducive to higher distinctions; thus he roused their minds, purifying them through reflection. Sampahaṃsesīti: He gladdened them; with the qualities of virtue and so on established as instructed, with the benefits of the qualities already attained, and with the higher fruits yet to be gained, he rightly gladdened their minds, thoroughly satisfying them with the assurance of what they had attained. Evametesaṃ padānaṃ attho veditabbo: Thus should the meaning of these words be understood.

Samudāyavacanopi asītimahāthera-saddo tadekadesepi niruḷhoti āha ‘‘asītimahātheresu vijjamānesū’’ti. Ānandattheropi hi antogadho evāti. Sākiyamaṇḍaleti sākiyarājasamūhe.

The term 'asītimahāthera' (eighty great elders), although a collective term, is also established as conventional usage even when referring to a portion of them, as he said, 'when the eighty great elders are present.' Indeed, the Elder Ānanda is included among them. Sākiyamaṇḍaleti: In the assembly of Sākiya rulers.

Paṭipadāya niyuttattā pāṭipado. Tenāha – ‘‘paṭipannako’’ti. Sikkhanasīlatādinā sekho, odhiso samitapāpatāya samaṇo. Sekho pāṭipado paṭipajjanapuggalādhiṭṭhānena paṭipadādesanaṃ niyamento paṭipadāya puggalaṃ niyameti nāmāti ‘‘paṭipadāya puggalaṃ niyametvā dassetī’’ti. Sekhappaṭipadā sāsane maṅgalapaṭipadā sammadeva asevitabbaparivajjanena sevitabbasamādānena ukkaṃsavatthūsu ca bhāvato asekhadhammapāripūriyā āvahattā ca vaḍḍhamānakapaṭipadā. Akilamantāva sallakkhessantīti idaṃ tadā tesaṃ asekhabhūmiadhigamāya ayogyatāya vuttaṃ. Akilamantāvāti iminā paṭisambhidāppattassapi anadhigatamaggasaññāpanā bhāriyāti dasseti. Osaṭāti anuppaviṭṭhā. Sakalaṃ vinayapiṭakaṃ kathitameva hoti tassa sīlakathābāhullato sesadvayepi eseva nayo. Tīhi piṭakehīti karaṇatthe karaṇavacanaṃ. Tena taṃtaṃpiṭakānaṃ tassā tassā sikkhāya sādhakatamabhāvaṃ dasseti.

Because he is engaged in the path, he is one on the path (pāṭipado). Hence it is said, 'one who has entered upon the path' (paṭipannako). A trainee (sekha) is one by reason of his nature of training and so on; a recluse (samaṇa) is one who has quelled evil. The trainee on the path (Sekho pāṭipado), through the person practicing as the foundation, while directing the teaching of the path, regulates the person by means of the path—thus it is said, 'having regulated the person by the path, he shows it.' The path of a trainee in the Dispensation is an auspicious path, rightly followed by avoiding what should be avoided and undertaking what should be undertaken; and, due to growth in elevating qualities and bringing about the complete fulfillment of the qualities of the non-trainee, it is a path of growth. 'They will discern it without weariness' (akilamantāva sallakkhessanti): This was said then regarding their unfitness to attain the stage of the non-trainee. 'Without weariness' (akilamantāva): By this, it is shown that even for one who has attained the analytical knowledges, making known the path not yet attained is a heavy burden. Osaṭa: Entered, penetrated. The entire Vinaya Piṭaka is thus spoken of due to its abundance of discussion on virtue. The same principle applies to the remaining two. By the three Piṭakas (tīhi piṭakehi): The instrumental case is used in the sense of instrument. By this, it is shown that each Piṭaka is most effective for its respective training.

Piṭṭhivāto [Pg.15] uppajjati upādinnakasarīrassa tathārūpattā saṅkhārānañca aniccatāya dukkhānubandhattā. Akāraṇaṃ vā etanti yenādhippāyena vuttaṃ, tameva adhippāyaṃ vivarituṃ ‘‘pahotī’’tiādi vuttaṃ. Catūhi iriyāpathehi paribhuñjitukāmo ahosi sakyarājūnaṃ ajjhāsayavasena. Tathā hi vakkhati ‘‘satthāpi tadeva sandhāya tattha saṅghāṭiṃ paññapetvā nipajjītī’’ti. Yadi evaṃ ‘‘piṭṭhi me āgilāyatī’’ti idaṃ kathanti āha ‘‘upādinnakasarīrañca nāmā’’tiādi.

Back pain (piṭṭhivāto) arises due to the nature of the body produced by clinging and because formations are impermanent and followed by suffering. To explain the very intention with which the phrase 'This is without cause' was spoken, the words 'it is capable,' and so on, were said. He wished to make use of the four postures due to the disposition of the Sakyan kings. For it will be said: 'The Teacher also, with that very thing in mind, having spread out his outer robe there, lay down.' If that is so, then how is it that he said, 'My back aches' (piṭṭhi me āgilāyati)? To this, it is said: 'And what is called a body produced by clinging' (upādinnakasarīrañca nāmā) and so on.

23. ‘‘Iminā pātimokkhasaṃvarena…pe… sampanno’’tiādīsu (vibha. 511) samannāgatattho sampanna-saddo, idha pana pāripūriatthoti dassetuṃ ‘‘paripuṇṇasīloti attho’’ti vuttaṃ. Yo pana sampannasīloyeva, so paripuṇṇasīlo. Parisuddhañhi sīlaṃ ‘‘paripuṇṇa’’nti vuccati, na sabalaṃ kammāsaṃ vā. Sundaradhammehīti sobhanadhammehi. Yasmiṃ santāne uppannā tassa sobhanabhāvato. Tehi sappurisabhāvasādhanato sappurisānaṃ dhammehi.

23. In such phrases as 'endowed with this restraint of the Pātimokkha... perfected' (iminā pātimokkhasaṃvarena...pe... sampanno), the word 'perfected' (sampanna) has the meaning of 'endowed with'. Here, however, to show that the meaning is 'fulfillment', it is said, 'the meaning is "one of complete virtue" (paripuṇṇasīlo).' For one who is perfected in virtue is one of complete virtue. Indeed, pure virtue is called 'complete' (paripuṇṇa), not mottled or stained. With beautiful qualities (sundaradhammehi): With excellent qualities, because they make excellent the mental continuity in which they arise. Because they accomplish the state of a good person, they are the qualities of good people.

24. Iminā ettakena ṭhānenāti ‘‘idha, mahānāma, ariyasāvako’’ti ārabhitvā yāva ‘‘akasiralābhī’’ti padaṃ iminā ettakena uddesapadena mātikaṃ ṭhapetvā. Paṭipāṭiyāti uddesapaṭipāṭiyā. Evamāhāti ‘‘evaṃ kathañca, mahānāmā’’tiādinā idāni vuccamānena dassitākārena āha.

24. Iminā ettakena ṭhānenāti: By this much of a passage, that is, having established the matrix by this much of a recitation heading, beginning with 'Here, Mahānāma, a noble disciple' and ending with the phrase 'one who obtains without difficulty' (akasiralābhī). Paṭipāṭiyāti: In sequence, meaning in the sequence of the recitation heading. Evamāhāti: He spoke thus, that is, he spoke in the manner now being explained, beginning with 'And how, Mahānāma...'

25. Hirīyatīti lajjīyati pīḷīyati. Yasmā hirī pāpajigucchanalakkhaṇā, tasmā ‘‘jigucchatīti attho’’ti vuttaṃ. Ottappatīti uttappati. Pāputrāsalakkhaṇañhi ottappaṃ. Paggahitavīriyoti saṅkocaṃ anāpannavīriyo. Tenāha ‘‘anosakkitamānaso’’ti. Pahānatthāyāti samucchindanatthāya. Kusalānaṃ dhammānaṃ upasampadā nāma adhigamo evāti āha ‘‘paṭilābhatthāyā’’ti. Satinepakkenāti satiyā nepakkena tikkhavisadasūrabhāvena. Aṭṭhakathāyaṃ pana nepakkaṃ nāma paññāti adhippāyena ‘‘satiyā ca nipakabhāvena cā’’ti attho vutto, evaṃ sati añño niddiṭṭho nāma hoti. Satimāti ca imināva visesā sati gahitā, parato ‘‘cirakatampi [Pg.16] cirabhāsitampi saritā anussaritā’’ti satikiccameva niddiṭṭhaṃ, na paññākiccaṃ, tasmā satinepakkenāti satiyā nepakkabhāvenāti sakkā viññātuṃ. Teneva hi paccayavisesavasena aññadhammanirapekkho satiyā balavabhāvo. Tathā hi ñāṇavippayuttacittenapi ajjhayanasammasanāni sambhavanti.

25. Hirīyati: To be ashamed, to be distressed. Because moral shame (hirī) has the characteristic of disgust towards evil, it is therefore said, 'the meaning is "to be disgusted."' Ottappati: To be apprehensive. For moral dread (ottappa) has the characteristic of fear of evil. Paggahitavīriya: One whose energy is not slack. Therefore, it is said, 'with a mind not shrinking back' (anosakkitamānaso). Pahānatthāya: For the sake of abandoning, meaning for the sake of cutting off. The attainment of wholesome states is indeed acquisition; thus, it is said 'for the sake of gaining' (paṭilābhatthāya). Satinepakkena: With the prudence of mindfulness, meaning with the sharp, clear, and courageous nature of mindfulness. In the commentary, however, with the intention that 'prudence' (nepakka) means wisdom, the meaning is given as 'with mindfulness and with the state of prudence.' If that were so, another thing would have been specified. Moreover, by 'mindful' (satimā) itself, a special mindfulness is understood. Further on, 'remembering and recollecting what was done and said long ago' is specified, which is the function of mindfulness, not the function of wisdom. Therefore, 'satinepakkena' can be understood as 'with the prudent nature of mindfulness' (satiyā nepakkabhāvena). For it is precisely due to a special condition that mindfulness becomes strong, independent of other states. Indeed, even with a mind dissociated from knowledge, study and reflection can occur.

Cetiyaṅgaṇavattādīti ādi-saddena bodhiyaṅgaṇavattādīni saṅgaṇhāti. Asītimahāvattapaṭipattipūraṇanti ettha asītivattapaṭipattipūraṇaṃ mahāvattapaṭipattipūraṇanti vattapaṭipattipūraṇa-saddo paccekaṃ yojetabbo. Tattha mahāvattāni (vibha. mūlaṭī. 406) nāma vattakhandhake (cūḷava. 356 ādayo) vuttāni āgantukavattaṃ āvāsikaṃ gamikaṃ anumodanaṃ bhattaggaṃ piṇḍacārikaṃ āraññikaṃ senāsanaṃ jantāgharaṃ vaccakuṭi upajjhāyaṃ saddhivihārikaṃ ācariyaṃ antevāsikavattanti cuddasa. Tato aññāni pana kadāci tajjanīyakammakatādikāle pārivāsikādikāle ca caritabbāni asīti khuddakavattāni sabbāsu avatthāsu na caritabbāni, tasmā mahāvattesu, aggahitāni. Tattha ‘‘pārivāsikānaṃ bhikkhūnaṃ vattaṃ paññapessāmī’’ti ārabhitvā ‘‘na upasampādetabbaṃ…pe… na chamāyaṃ caṅkamante caṅkame caṅkamitabba’’nti (cūḷava. 81) vuttāni pakabhatte caritabbavattāvasānāni chasaṭṭhi, tato paraṃ ‘‘na, bhikkhave, pārivāsikena bhikkhunā pārivāsikavuḍḍhatarena bhikkhunā saddhiṃ mūlāyapaṭikassanārahena mānattārahena mānattacārikena abbhānārahena bhikkhunā saddhiṃ ekacchanne āvāse vattabba’’ntiādīni (cūḷava. 82) pakatatte caritabbehi anaññattā visuṃ visuṃ agaṇetvā pārivāsikavuḍḍhatarādīsu puggalantaresu caritabbattā tesaṃ vasena sampiṇḍetvā ekekaṃ katvā gaṇitabbāni pañcāti ekasattativattāni, ukkhepaniyakammakatavattesu vattapaññāpanavasena vuttaṃ – ‘‘na pakatattassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ…pe… nhāne piṭṭhiparikammaṃ sāditabba’’nti (cūḷava. 51) idaṃ abhivādanādīnaṃ asādiyanaṃ ekaṃ, ‘‘na pakatatto bhikkhu sīlavipattiyā anuddhaṃsitabbo’’tiādīni ca dasāti evametāni dvāsīti. Etesveva pana kānici tajjanīyakammādivattāni kānici pārivāsikādivattānīti aggahitaggahaṇena dvāsīti, evaṃ appakaṃ pana ūnamadhikaṃ vā gaṇanupagaṃ na hotīti idha ‘‘asīti’’cceva vuttaṃ. Aññattha pana aṭṭhakathāpadese ‘‘dvāsīti khandhakavattānī’’ti vuccati.

Cetiyaṅgaṇavattādīti: By the word 'etc.' in 'duties concerning the shrine grounds, etc.', duties concerning the Bodhi tree grounds, etc., are included. Asītimahāvattapaṭipattipūraṇanti: Here, in 'the fulfillment of the practice of the eighty great duties', the phrase 'fulfillment of the practice of duties' should be connected to each term, as 'the fulfillment of the practice of the eighty duties' and 'the fulfillment of the practice of the great duties'. Among these, the great duties are the fourteen stated in the chapter on duties (Cv. 356ff.): the duty for incoming monks, for resident monks, for traveling monks, for expressing appreciation, for the meal hall, for the alms-round, for forest-dwelling, for lodging, for the steam-bath house, for the latrine, for the preceptor, for the co-resident, for the teacher, and for the pupil. Other than these, there are eighty minor duties to be practiced only on certain occasions, such as when one has undergone the act of censure, or during a period of probation, etc. They are not to be practiced in all circumstances and are therefore not included among the great duties. Here, beginning with 'I shall prescribe the duties for monks undergoing probation,' up to 'He should not give ordination... he should not walk on the ground when walking on the cloister path' (Cv. 81), sixty-six duties are stated, ending with those to be practiced at the time of the appointed meal. After that, from 'Monks, a monk undergoing probation should not dwell in the same covered residence with a senior monk undergoing probation, one eligible for reinstatement to the original position, one eligible for mānatta, one practicing mānatta, or one eligible for absolution' etc. (Cv. 82), since these are not different from the duties to be practiced by a normal monk, they are not counted separately. But because they are to be practiced with respect to different individuals, such as senior monks undergoing probation, etc., by combining them accordingly, they are counted as one each, making five. Thus, there are seventy-one duties. Regarding the duties for those subject to an act of suspension, it is stated concerning the laying down of duties: 'A normal monk should not accept a greeting, rising up... nor should he have his back massaged during bathing' (Cv. 51). This non-acceptance of greeting, etc., is one duty. And there are ten others beginning with 'A normal monk should not be reproved for a failure in morality.' Thus, these make eighty-two. Among these, some are duties for those subject to an act of censure, etc., and some are duties for those undergoing probation, etc. By including those not previously included, the total becomes eighty-two. However, a slight deficiency or excess does not invalidate the count. Hence, here it is simply called 'eighty.' Elsewhere, in a passage of the commentary, it is said: 'eighty-two duties of the Khandhakas.'

Sakkaccaṃ [Pg.17] uddisanaṃ sakkaccaṃ uddisāpananti paccekaṃ sakkaccaṃ-saddo yojetabbo. Uddisanaṃ uddesaggahaṇaṃ. Dhammosāraṇaṃ dhammassa uccāraṇaṃ. Dhammadesanā –

In 'carefully reciting, carefully causing to recite,' the word 'carefully' should be connected to each. Reciting means grasping the recitation. Rehearsing the Dhamma means uttering the Dhamma. Teaching the Dhamma—

‘‘Ādimhi sīlaṃ deseyya, majjhe jhānaṃ vipassanaṃ;

Pariyosāne ca nibbānaṃ, esā kathikasaṇṭhitī’’ti. (dī. ni. aṭṭha. 1.190;

saṃ. ni. aṭṭha. 3.4.246) –

"At the beginning, one should teach virtue; in the middle, jhāna and insight; and at the end, Nibbāna. This is the established method of the preacher."

Evaṃ kathitalakkhaṇā dhammakathā. Upagantvā nisinnassa yassa kassaci gahaṭṭhassa pabbajitassa vā taṅkhaṇānurūpā dhammī kathā upanisinnakathā. Bhattānumodanakathā anumodaniyā. Saritāti ettha na kevalaṃ cirakatacirabhāsitānaṃ saraṇamanussaraṇamattaṃ adhippetaṃ, atha kho tathāpavattarūpārūpadhammānaṃ pariggahamukhena pavattavipassanācāre satisambojjhaṅgasamuṭṭhāpananti dassetuṃ ‘‘tasmiṃ kāyena cirakate’’tiādi vuttaṃ. Sakimpi saraṇenāti ekavāraṃ saraṇena. Punappunaṃ saraṇenāti anu anu saraṇena. Satisambojjhaṅgampi vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiñca katvā saranto tattha tattha javanavāre saraṇajavanavāre parittajavanavasena anussaritāti veditabbā.

Such is a Dhamma talk, whose characteristics have been explained. A Dhamma talk suitable for the moment, given to any layperson or monastic who has come and sat down, is an 'upanisinnakathā'. A talk of appreciation after a meal is an 'anumodaniyakathā'. Here, by 'remembered' (saritā), it is not merely intended to mean the recollection of things done or spoken long ago. Rather, to show that it is the arousal of the awakening-factor of mindfulness through the practice of insight, which proceeds by way of comprehending material and immaterial phenomena as they occur, it is said, 'in that body, of things done long ago,' etc. By 'even a single act of remembering' (sakimpi saraṇena) is meant remembering once. By 'repeated remembering' (punappunaṃ saraṇena) is meant remembering again and again. The awakening-factor of mindfulness, too, should be understood as having been recollected by making it based on seclusion, based on dispassion, based on cessation, and culminating in relinquishment, and by recollecting in each and every moment of impulsion, in the moment of recollection-impulsion, by way of limited impulsion.

Gatiatthā dhātusaddā buddhiatthā hontīti āha – ‘‘udayañca vayañca paṭivijjhituṃ samatthāyā’’ti. Missakanayenāyaṃ desanā āgatāti āha – ‘‘vikkhambhanavasena ca samucchedavasena cā’’ti. Tenāha ‘‘vipassanāpaññāya cevā’’tiādi. Vipassanāpaññāya nibbedhikapariyāyato. Sā ca kho padesikāti nippadesikaṃ katvā dassetuṃ ‘‘maggapaññāya paṭilābhasaṃvattanato cā’’ti vuttaṃ. Dukkhakkhayagāminibhāvepi eseva nayo. Sammāti yāthāvato. Akuppadhammatāya hi maggapaññā khepitakhepanāya na puna kiccaṃ atthīti upāyena ñāyena yā pavatti sā evāti āha – ‘‘hetunā nayenā’’ti.

He says that the root words signifying 'going' have the meaning of 'understanding,' as in 'capable of penetrating both arising and passing away.' He says that this teaching has come by a mixed method, as in 'by way of suppression and by way of eradication.' Therefore, he says, 'and by insight wisdom,' etc. Insight wisdom is by way of penetration. And yet, that is partial. To show it as comprehensive, it is said: 'and through being conducive to the attainment of path wisdom.' The same method applies even in the aspect of leading to the cessation of suffering. 'Rightly' means according to reality. For path wisdom, being of an unshakeable nature, having eliminated what is to be eliminated, there is no further task. Thus, he says, 'by cause and by method,' meaning that is precisely the way it proceeds, by means of skill and method.

26. Adhikaṃ ceto abhiceto, mahaggatacittaṃ, tassa pana adhikatā kāmacchandādipaṭipakkhavigamena visiṭṭhabhāvappatti, tannissitāni ābhicetasikāni. Tenāha ‘‘abhicittaṃ seṭṭhacittaṃ sitāna’’nti. Diṭṭhadhammasukhavihārānanti imasmiṃyeva attabhāve phāsuvihārabhūtānaṃ. Tehi [Pg.18] pana samaṅgitakkhaṇe yasmā vivekajaṃ pītisukhaṃ samādhijaṃ pītisukhaṃ apītijaṃ satipārisuddhiñāṇasukhañca paṭilabhati vindati, tasmā āha – ‘‘appitappitakkhaṇe sukhapaṭilābhahetūna’’nti. Icchiticchitakkhaṇe samāpajjitāti iminā tesu jhānesu samāpajjanavasībhāvamāha, ‘‘nikāmalābhī’’ti pana vacanato āvajjanādhiṭṭhānā paccavekkhaṇavasiyo ca vuttā evāti veditabbā. Nidukkhalābhīti iminā tesaṃ jhānānaṃ sukhapaṭipadākhippābhiññataṃ dasseti, vipulalābhīti iminā paguṇataṃ tappamāṇadassitabhāvadīpanato. Tenāha ‘‘paguṇabhāvenā’’tiādi. Samāpajjituṃ sakkoti samāpajjanavasībhāvatāya sādhitattā. Samādhipāripanthikadhammeti vasībhāvassa paccanīkadhamme. Jhānādhigamassa pana paccanīkadhammā pageva vikkhambhitā, aññathā jhānādhigamo eva na siyā. Akilamanto vikkhambhetuṃ na sakkotīti kicchena vikkhambheti visodheti, kāmādīnavapaccavekkhaṇādīhi kāmacchandādīnaṃ aññesaṃ samādhipāripanthikānaṃ dūrasamussāraṇaṃ idha vikkhambhanaṃ visodhananti veditabbaṃ.

26. The mind is 'superior' (abhiceto) because it is a lofty mind. Its superiority, however, is the attainment of a distinguished state through the removal of opposing states such as sensual desire; the mental factors dependent on it are called 'supreme mental states' (ābhicetasikāni). Hence he says, 'the supreme mind is the best mind, the peaceful mind.' The 'blissful abidings in this very life' (diṭṭhadhammasukhavihārānaṃ) refers to pleasant dwellings in this very existence. At the moment of being endowed with these, one gains and experiences the joy and happiness born of seclusion, the joy and happiness born of concentration, and the happiness of knowledge and purity of mindfulness which is without joy. Therefore, he says, 'the causes for gaining happiness at the very moment of absorption.' By 'one attains at will' (icchiticchitakkhaṇe samāpajjitā), he states the mastery in entering these jhānas. And by the phrase 'one who gains at will' (nikāmalābhī), the masteries of adverting, resolving, and reviewing are also stated, so it should be understood. By 'one who gains without difficulty' (nidukkhalābhī), he shows that these jhānas are characterized by pleasant practice and quick direct knowledge. By 'one who gains abundantly' (vipulalābhī), he indicates their proficiency, as it illustrates their immeasurable nature. Hence he says, 'by the nature of proficiency,' etc. 'One is capable of attaining' means one has achieved mastery in entering. 'Obstacles to concentration' refers to factors opposed to mastery. Indeed, the obstacles to attaining jhāna are already suppressed; otherwise, the attainment of jhāna would not be possible. One who does not exert himself is unable to suppress them, and so one suppresses and purifies them with difficulty. Here, suppression and purification should be understood as the complete removal of sensual desire and other obstacles to concentration by reflecting on the danger of sensual pleasures and so on.

27. Vipassanāhitāya uparūparivisesāvahattā vaḍḍhamānāya pubbabhāgasīlādipaṭipadāya. Sā eva pubbabhāgapaṭipadā yathābhāvitatāya avassaṃ bhāvinaṃ visesaṃ pariggahitattā aṇḍaṃ viyāti aṇḍaṃ, kilesehi adūsitatāya apūti aṇḍaṃ etassāti apuccaṇḍo, vipassanaṃ ussukkāpetvā ṭhitapuggalo, tassa bhāvo apuccaṇḍatā. Vipassanādiñāṇappabhedāyāti pubbenivāsañāṇādiñāṇapabhedāya. Tatthāti cetokhilasutte (ma. ni. 1.185) ‘‘sa kho so, bhikkhave, evaṃ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāyā’’ti āgatattā ussoḷhipannarasehi aṅgehi samannāgatabhāvoti evaṃ yaṃ opammasaṃsandanaṃ āgataṃ, taṃ opammasaṃsandanaṃ idha imasmiṃ sekhasutte yojetvā veditabbanti sambandho.

27. For the benefit of insight, by the preliminary practice consisting of virtue, etc., which, as it grows, brings about ever higher distinctions. That very preliminary practice, being well cultivated, inevitably grasps the coming distinction, like an egg; thus it is an 'egg'. Because it is untainted by defilements, it is an 'unrotten egg' (apūti aṇḍaṃ); he who has this is an 'apuccaṇḍa'—a person who stands having striven for insight. His state is 'apuccaṇḍatā'. By 'for the variety of knowledges such as insight' (vipassanādiñāṇappabhedāya) is meant for the variety of knowledges such as the knowledge of past lives, etc. In that regard, because it is stated in the Cetokhila Sutta (MN 1.185): 'Indeed, monks, a monk endowed with these fifteen factors of exertion is capable of breaking through,' the connection is to be understood by applying to this Sekha Sutta the simile that appears there of being endowed with the fifteen factors of exertion.

28. Mahaggatādibhāvena heṭṭhimānaṃ jhānānaṃ anurūpampi attano visesena te uttaritvā atikkamitvāna ṭhitanti anuttaraṃ, tenāha – ‘‘paṭhamādijjhānehi asadisaṃ uttama’’nti. Dutiyādīsupi abhinibbhidāsu. Pubbenivāsañāṇaṃ uppajjamānaṃ yathā attano visayapaṭicchādakaṃ kilesandhakāraṃ vidhamantameva [Pg.19] uppajjati, evaṃ attano visaye kañci visesaṃ karontameva uppajjatīti āha – ‘‘pubbenivāsañāṇena paṭhamaṃ jāyatī’’ti, sesañāṇadvayepi eseva nayo.

28. It is 'unsurpassed' (anuttaraṃ) because, even though it is suitable for the lower jhānas by virtue of its loftiness, etc., it stands having surpassed and transcended them by its own distinction. Hence he says, 'supreme and dissimilar to the first jhāna and others.' The same applies to the second and subsequent breakthroughs. Just as the knowledge of past lives arises while dispelling the darkness of defilements that conceals its own object, so too it arises while producing a certain distinction in its own object. Thus he says, 'it first arises by means of the knowledge of past lives.' The same principle applies to the remaining two knowledges.

29. Caraṇasminti paccatte bhummavacananti āha ‘‘caraṇaṃ nāma hotīti attho’’ti. Tenāti karaṇatthe karaṇavacanaṃ agatapubbadisāgamane tesaṃ sādhakatamabhāvato.

29. He says that 'caraṇasmiṃ' is a locative case in the sense of 'self,' meaning 'it is called caraṇa.' By 'tena' (by that) is meant an instrumental case in the sense of 'means,' because it is the most effective means for them to go to a direction they had not gone to before.

Aṭṭha ñāṇānīti idha āgatāni ca anāgatāni ca ambaṭṭhasuttādīsu (dī. ni. 1.254 ādayo) āgatāni gahetvā vadati. Vinivijjhitvāti pubbenivāsapaṭicchādakādikilesatamaṃ bhinditvā padāletvā.

By 'the eight knowledges' (aṭṭha ñāṇāni), he speaks here taking into account both those that have been mentioned here and those that have not, which are found in the Ambaṭṭha Sutta and others (DN 1.254ff.). By 'having penetrated' (vinivijjhitvā) is meant having broken and shattered the darkness of defilements, such as that which conceals past lives.

30. Sanaṅkumārenāti sanantanakumārena. Tadeva hi tassa sanantanakumārataṃ dassetuṃ ‘‘cirakālato paṭṭhāyā’’ti vuttaṃ. So attabhāvoti yena attabhāvena manussapathe jhānaṃ nibbattesi, so kumārattabhāvo, tasmā brahmabhūtopi tādisena kumārattabhāvena carati.

30. "By Sanaṅkumāra" means by the Eternal Youth. Indeed, to show his state of being the Eternal Youth, it was said, "From a long time ago." "That existence" refers to the existence in which he generated jhāna on the human plane. That is the youthful existence; therefore, even having become a Brahmā, he fares with just such a youthful existence.

Janitasmiṃ-saddo eva i-kārassa e-kāraṃ katvā ‘‘janetasmi’’nti vutto, janitasminti ca janasminti attho veditabbo. Janitasminti sāmaññaggahaṇepi yattha catuvaṇṇasamaññā, tattheva manussaloke. Khattiyo seṭṭhoti lokasamaññāpi manussalokeyeva, na devakāye brahmakāye vāti dassetuṃ ‘‘ye gottapaṭisārino’’ti vuttaṃ. Paṭisarantīti ‘‘ahaṃ gotamo, ahaṃ kassapo’’ti pati pati attano gottaṃ anusaranti paṭijānanti vāti attho.

The word "janitasmiṃ" itself is spoken as "janetasmi" by changing the 'i' vowel to an 'e', and its meaning should be understood as "janasmiṃ" (among people). Even when taken generally, "janitasmiṃ" refers to the human world where the designation of the four castes exists. 'The Khattiya is the best' is a worldly convention that applies only in the human world, not in the realm of devas or the realm of Brahmā. To indicate this, it is said, "those who are concerned with lineage." "They are concerned with" means they follow or acknowledge their own lineage again and again, saying, "I am a Gotama," "I am a Kassapa"—this is the meaning.

Ettāvatāti ‘‘sādhu sādhu ānandā’’ti ettakena sādhukāradānena. Jinabhāsitaṃ nāma jātantiādito paṭṭhāya yāva pariyosānā therabhāsitaṃ buddhabhāsitameva nāma jātaṃ. ‘‘Kimpanidaṃ suttaṃ satthudesanānuvidhānato jinabhāsitaṃ, udāhu sādhukāradānamattenā’’ti evarūpā codanā idha anokāsā therassa desanāya bhagavato desanānuvidhānahetukattā sādhukāradānassāti. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

"By this much" means by this much giving of approval: "Well said, well said, Ānanda." "It has become known as the Conqueror's speech" means that from beginning to end, the Elder's speech has become known as the Buddha's own speech. A question such as, "Is this sutta called the speech of the Conqueror because it follows the Teacher’s instruction, or merely because of the approval given?" has no place here, because the giving of approval was caused by the Elder’s teaching according with the Blessed One’s instruction. Whatever is not analyzed here in terms of its meaning is very easily understood.

Sekhasuttavaṇṇanāya līnatthappakāsanā samattā.

The elucidation of the hidden meaning in the commentary on the Sekha Sutta is complete.

4. Potaliyasuttavaṇṇanā

4. The Commentary on the Potaliya Sutta.

31. Aṅgā [Pg.20] nāma janapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhivasena aṅgātveva vuccatīti āha ‘‘aṅgāyeva so janapado’’ti. Mahiyā panassa uttarena yā āpoti mahiyā nadiyā yā āpo tassa janapadassa uttarena honti. Tāsaṃ avidūrattā so janapado uttarāpoti vuccati. Sā pana mahī katthaci katthaci bhijjitvā gatāti āha ‘‘kataramahiyā uttarena yā āpo’’ti. Tatthāti tassā mahiyā āgamanato paṭṭhāya ayaṃ āvibhāvakathā. Yasmā (a. ni. ṭī. 3.8.19) lokiyā jambudīpo himavā tattha patiṭṭhitasamuddadahapabbatanadiyoti etesu yaṃ yaṃ na manussagocaraṃ, tattha sayaṃ sammūḷhā aññepi sammohayanti, tattha tattha sammohavidhamanatthaṃ ‘‘ayaṃ kira jambudīpo’’tiādimāraddhaṃ. Dasasahassayojanaparimāṇo āyāmato ca vitthārato cāti adhippāyo. Tenāha ‘‘tatthā’’tiādi. Udakena ajjhotthaṭo tadupabhogisattānaṃ puññakkhayena.

31. The inhabitants of the country were princes named Aṅga. Their dwelling, even a single country, was called Aṅga by established usage; hence, it is said, 'That country is indeed Aṅga.' The water to the north of this Mahī means that the water of the Mahī river is to the north of that country. Because of its proximity to that water, that country is called Uttarāpa. But that Mahī, having split here and there, has gone; hence, it is said, 'Of which Mahī is the water to the north?' 'There' means: from the coming of that Mahī, this is a clear exposition. Because worldly people, concerning Jambudīpa, Himavā, and the oceans, lakes, mountains, and rivers established there—in regard to whatever among these is not within the range of humans, they themselves are confused and confuse others. To dispel confusion in those various places, the exposition beginning with 'This, it seems, is Jambudīpa' was undertaken. The meaning is that it measures ten thousand yojanas in both length and breadth. Therefore, it is said, 'There...' and so on. It was overwhelmed by water due to the exhaustion of the merit of the beings who enjoyed it.

Sundaradassanaṃ kūṭanti sudassanakūṭaṃ, yaṃ loke ‘‘hemakūṭa’’nti vuccati. Mūlagandho kāḷānusāriyādi. Sāragandho candanādi. Pheggugandho salalādi. Tacagandho lavaṅgādi. Papaṭikagandho kabitthādi. Rasagandho sajjādi, pattagandho tamālahiriverādi. Pupphagandho nāgakuṅkumādi. Phalagandho jātiphalādi. Gandhagandho sabbesaṃ gandhānaṃ gandho. Yassa hi rukkhassa sabbesampi mūlādīnaṃ gandho atthi, so idha gandho nāma. Tassa gandhassa gandho gandhagandho. Sabbāni puthulato paññāsayojanāni, āyāmato pana ubbedhato viya dviyojanasatānevāti vadanti.

A peak beautiful to see is Sudassana Peak, which in the world is called 'Hemakūṭa.' Root-fragrance is that of kāḷānusāri and others. Heartwood-fragrance is that of sandalwood and others. Sapwood-fragrance is that of salala and others. Bark-fragrance is that of cloves and others. Outer-bark-fragrance is that of wood-apple and others. Resin-fragrance is that of sajja and others. Leaf-fragrance is that of tamāla, hirivera, and others. Flower-fragrance is that of nāgakuṅkuma and others. Fruit-fragrance is that of nutmeg and others. The fragrance of fragrance is the fragrance of all fragrances. For whatever tree has the fragrance of all its parts, beginning with the root, that here is named 'fragrance.' The fragrance of that fragrance is the 'fragrance of fragrance.' All of them are fifty yojanas in width, but in length, they say, it is two hundred yojanas, just as in height.

Manoharasilātalānīti otaraṇatthāya manuññasopānasilātalāni. Supaṭiyattānīti tadupabhogisattānaṃ sādhāraṇakammānubhāvena suṭṭhu paṭiyattāni suppavattitāni honti. Macchakacchapādayo udakaṃ malinaṃ karonti, tadabhāvato phalikasadisanimmaludakāni. Tiriyato dīghaṃ uggatakūṭanti ‘‘tiracchānapabbata’’nti āha.

'Delightful stone terraces' means pleasant stone terraces with steps for descending. 'Well-prepared' means they are excellently arranged and well-established through the power of the common kamma of the beings who enjoy them. Fish, turtles, and the like make the water impure; due to their absence, the waters are stainless, like crystal. A long peak rising horizontally, he called a 'transverse mountain.'

Āpaṇāni [Pg.21] eva vohārassa mukhabhūtānīti āha ‘‘āpaṇamukhasahassānī’’ti. Vibhattānīti vavatthitāni aññamaññāsambhinnāni. Vasanaṭṭhānanti attano yathāphāsukaṃ vasitabbaṭṭhānaṃ. Āsati etthāti āsanaṃ, nisīditabbaṭṭhānāni.

Shops are indeed the face of commerce; hence, it is said, 'a thousand shop-fronts.' 'Divided' means distinct and unmixed with one another. 'A dwelling place' is a place to live in according to one's comfort. 'One sits here,' thus it is a seat; places for sitting.

Asāruppaṃ paṭicca uppajjanakassa chādanato channaṃ anucchavikaṃ, tadeva ajjhāsayasampattiṃ patirūpeti pakāsetīti patirūpaṃ. Tenāha ‘‘nappatirūpa’’nti. Kāraṇavevacanānīti ñāpakakāraṇavevacanāni. Ñāpakañhi kāraṇaṃ adhippetaṃ. Atthaṃ ākaroti pakāsetīti ākāro, tameva līnaṃ guḷhaṃ atthaṃ gametīti liṅgaṃ, so tena nimīyatīti nimittanti vuccati. Idāni tamevatthaṃ vivarituṃ ‘‘dīghadasavattha…pe… nimittāti vuttā’’ti āha. Teti ākārādayo. Tathā hi pana metiādinā potaliyo gahapati ‘‘paribbājakaniyāmena ahaṃ jīvāmi, tasmā gahapati na homīti vadati. Ovadantoti anusāsanto. Upavadantoti paribhāsanto.

Because it covers what is unsuitable, which arises depending on what is unfitting, it is 'channaṃ' (secret). That very thing represents, that is, reveals, the accomplishment of one's disposition, thus it is 'patirūpaṃ' (appearing as suitable). Therefore, he said, 'unsuitable.' 'Synonyms for cause' means synonyms for an indicative cause, for an indicative cause is intended here. 'It makes known, reveals the meaning,' thus it is 'manner' (ākāra). 'It conveys that same hidden, concealed meaning,' thus it is 'sign' (liṅga). 'One infers by that,' thus it is called 'mark' (nimitta). Now, to explain that very meaning, he said: 'a cloth with long tassels... etc. ... are called marks.' These are the manner, and so forth. Indeed, just as Potaliya the householder says, 'I live by the rule of a wanderer; therefore, I am not a householder.' 'Instructing' means advising. 'Reproving' means rebuking.

32. Gedhabhūto lobhoti gijjhanasabhāvo lobho. Agijjhanalakkhaṇo na lobho, anindābhūtaṃ aghaṭṭananti nindāya paṭipakkhabhūtaṃ paresaṃ aghaṭṭanaṃ. Nindāghaṭṭanāti nindāvasena paresaṃ ghaṭṭanā akkosanā. Byavahāravohāropīti kayavikkayalakkhaṇo sabyohāropi dānaggahaṇaṃ vohāro. ‘‘Datto tisso’’ tiādinā voharaṇaṃ paññāpananti paññatti vohāro. Yathādhippetassa atthassa voharaṇaṃ kathanaṃ bodhananti vacanaṃ vohāro. Yāthāvato ayāthāvato ca voharati etenāti vohāro, cetanā. Ayamidhādhippetoti ayaṃ cetanālakkhaṇo vohāro idha imasmiṃ atthe adhippeto, so ca kho sāvajjova samucchedassa icchitattā. Idāni catubbidhassapi vohārassa idha sambhavaṃ dassetuṃ ‘‘yasmā vā’’tiādi vuttaṃ. Gihīti cetanā natthīti ahaṃ gihīti cetanāpavatti natthi. Gihīti vacanaṃ natthīti gihīti attano paresañca vacanappavatti natthi. Gihīti paṇṇatti natthīti gihīti samaññā natthi. Gihīti byavahāro natthīti samudācāro natthi.

32. Greed (lobha) is being greedy; that is, greed has the nature of craving. What is characterized by non-craving is not greed. 'Not provoking' (aghaṭṭana) is being blameless; it is not provoking others, which is the opposite of blame. 'Provoking by blame' is provoking others by way of blame, which is reviling. 'Transactional expression' (byavahāravohāra) is characterized by buying and selling; also a transaction, giving and receiving, is 'expression' (vohāra). Expression by means of 'Given to Tissa,' and so on, is making known; this is 'conventional expression' (paññatti vohāra). The expression, speaking, and making understood of the intended meaning is 'verbal expression' (vacana vohāra). 'One expresses by this, truly or untruly,' thus it is 'expression' (vohāra), which is intention (cetanā). This is intended here: this expression characterized by intention is intended here in this sense, and it is indeed blameworthy because its eradication is desired. Now, to show the possibility of all four kinds of expression here, 'Because...' and so on was said. 'There is no intention "I am a householder"' means the process of intention 'I am a householder' does not occur. 'There is no utterance "I am a householder"' means the process of utterance by oneself or others 'I am a householder' does not occur. 'There is no designation "I am a householder"' means the convention 'householder' does not exist. 'There is no transaction "I am a householder"' means the customary practice does not exist.

33. Pāṇātipātova saṃyojanaṃ. Kasmā? Bandhanabhāvena pavattanato nissarituṃ appadānato. Pāṇātipātassa atthitāya so puggalo [Pg.22] ‘‘pāṇātipātī’’ti vuccatīti āha – ‘‘pāṇātipātassa…pe… hotī’’ti. Yañhi yassa atthi, tena so apadissatīti. Bahutāyāti acakkhukādibhedena bahubhāvato. Pāṇātipātassa paṭipakkho apāṇātipāto. So pana atthato kāyadvāriko sīlasaṃvaroti āha ‘‘kāyikasīlasaṃvarenā’’ti. Attāpi maṃ upavadeyyātiādi pāṇātipāte ādīnavadassanaṃ. Ādīnavadassino hi tato oramaṇaṃ. Desanāvasenāti aññattha sutte abhidhamme ca dasasu saṃyojanesu pañcasu nīvaraṇesu desanāvasena apariyāpannampi saṃyojanantipi nīvaraṇantipi idha vuttaṃ. Kasmā? Tadatthasambhavato. Tenāha – ‘‘vaṭṭabandhanaṭṭhena hitappaṭicchādanaṭṭhena cā’’ti, pāṇātipāto hi apāṇātipātapaccayaṃ hitaṃ paṭicchādentova uppajjatīti. Eko avijjāsavoti idaṃ sahajātavasena vuttaṃ, upanissayavasena pana itaresampi āsavānaṃ yathārahaṃ sambhavo veditabbo. Pāṇātipātī hi puggalo ‘‘tappaccayaṃ atthaṃ karissāmī’’ti kāme pattheti. Diṭṭhiṃ gaṇhāti, bhavavisesaṃ paccāsīsati. Tattha uppannaṃ vihanati bādhatīti vighāto, dukkhaṃ, pariḷāhanaṃ anatthuppādavasena upatāpanaṃ pariḷāho, ayametesaṃ viseso. Sabbatthāti sabbesu vāresu. Iminā upāyenāti atidesena pana pariggahito attho parato āgamissatīti.

33. Killing living beings is a fetter. Why? Because it proceeds by way of binding and does not allow for escape. Because of the existence of killing living beings, a person is called 'one who kills living beings'; thus, it is said: 'Because of killing living beings... he is...' For by whatever one possesses, by that one is designated. 'By abundance' means because of being manifold, with distinctions such as being without eyes, etc. The opposite of killing living beings is abstaining from killing living beings. That, in meaning, is restraint of virtue through the body door; thus, it is said, 'by bodily restraint of virtue.' 'Even myself might reprove me,' and so on, is seeing the danger in killing living beings. For one who sees the danger, there is abstention from it. 'By way of teaching' means: although not included among the ten fetters or the five hindrances elsewhere in the suttas and Abhidhamma, it is here called a fetter and a hindrance by way of teaching. Why? Because its meaning is possible here. Therefore, it is said: 'in the sense of binding to the round of existence and in the sense of concealing what is beneficial.' For killing living beings arises while concealing the benefit that is conditioned by abstaining from killing living beings. 'One taint of ignorance': this is said in the sense of co-nascence, but in the sense of decisive support, the possibility of the other taints should be understood as is appropriate. For a person who kills living beings desires sensual pleasures, thinking, 'I will accomplish my purpose because of that.' He takes up a view; he hopes for a particular existence. Therein, what has arisen, 'it vexes, it oppresses,' thus it is distress (vighāta); suffering (dukkha); torment (pariḷāha) is a burning that torments by producing harm. This is the distinction among them. 'In all' means in all instances. 'By this method' means: but the meaning grasped by extension will come later.

34-40. Imasmiṃ padeti etena sattasupi vāresu tathā āgataṃ padaṃ sāmaññato gahitaṃ. Tenāha ‘‘iminā’’tiādi. Rosanaṃ kāyikaṃ vācasikañcāti tappaṭipakkho arosopi tathā duvidhoti āha ‘‘kāyikavācasikasaṃvarenā’’ti. Yathā abhijjhā lobho, anabhijjhā alobho, evaṃ akodhūpāyāso abyāpādo, saṃvare sukhanti saṃvaroti daṭṭhabbo, anatilobho pana satisaṃvare, anatimāno ñāṇasaṃvare saṅgahaṃ gacchatīti daṭṭhabbaṃ. Imesu pana padesu evaṃ sabbavāresu yojanā kātabbāti sambandho.

34-40. By 'in this passage,' the term that has come up in all seven instances is taken generally. Therefore, he said, 'by this,' etc. Since provocation is bodily and verbal, its opposite, non-provocation, is likewise twofold; thus he said, 'by bodily and verbal restraint.' Just as covetousness is greed and non-covetousness is non-greed, so too non-anger and non-distress are non-ill-will. It should be understood that restraint is happiness in restraint. It should be understood, however, that non-excessive greed is included in restraint by mindfulness, and non-excessive conceit is included in restraint by wisdom. The connection is that in these passages, the application should be made in this way in all instances.

Evaṃ āsavuppatti veditabbāti ettha vuttassapi ekajjhaṃ vuccamānattā ‘‘puna ayaṃ saṅkhepavinicchayo’’ti vuttaṃ. Asammohatthaṃ ārammaṇassa. Purimesu tāva catūsu vāresu viramituṃ na sakkomīti vattabbaṃ. ‘‘Attāpi maṃ upavadeyyā’’ti etassa padassa atthavaṇṇanāyaṃ ‘‘na sakkomī’’ti, ‘‘anuvijjāpi maṃ viññū garaheyyu’’nti etassa padassa atthavaṇṇanāyaṃ ‘‘na sakkotī’’ti [Pg.23] vattabbaṃ, iminā nayena pacchimesupi catūsu yathārahaṃ yojanā veditabbā. Atimāne bhavāsavaavijjāsavāti vuttaṃ mānena saha diṭṭhiyā anuppajjanato, atimāno pana kāmarāgenapi uppajjatevāti ‘‘atimāne kāmāsavaavijjāsavā’’ti vattabbaṃ siyā, svāyaṃ nayo vuttanayattā suviññeyyoti na dassito. Pātimokkhasaṃvarasīlaṃ kathitaṃ ādito catūhi chaṭṭhena vāti pañcahi vārehi, sesehi tīhi pātimokkhasaṃvarasīle ṭhitassa bhikkhuno paṭisaṅkhāpahānaṃ, sabbehipi pana bhikkhubhāve ṭhitassa gihivohārasamucchedo kathito. Tattha sabbattha vattaṃ ‘‘idañcidañca mayhaṃ kātuṃ nappatirūpa’’nti paṭisaṅkhānavasena akaraṇaṃ pajahanañca paṭisaṅkhāpahānaṃ.

Here, regarding 'Thus the arising of the taints should be understood,' because what has been said is stated together in one place, it is said, 'Again, this is the brief analysis.' This is for the sake of non-confusion regarding the object. In the first four instances, it should be said, 'I am unable to abstain.' In the explanation of the phrase, 'Even I might reproach myself,' it should be said, 'I am unable.' In the explanation of the phrase, 'The wise, having investigated, might censure me,' it should be said, 'he is unable.' By this method, the application should be understood as appropriate in the latter four instances as well. Regarding excessive conceit, the taint of existence and the taint of ignorance are mentioned because conceit does not arise together with wrong view; but since excessive conceit does indeed arise with sensual lust, it should be said, 'In excessive conceit, there are the taints of sensuality and ignorance.' This method, being a stated method, is easily understood and thus not shown. The virtue of Pātimokkha restraint is discussed in the first four instances and the sixth, thus in five instances. In the remaining three, abandoning by reflection for a monk established in the virtue of Pātimokkha restraint is discussed. Furthermore, in all instances, for one established in the state of a monk, the cutting off of worldly convention is discussed. Therein, in every case, the practice is: the non-doing and abandoning by way of reflection that 'This and that are not suitable for me to do' is abandoning by reflection.

Kāmādīnavakathāvaṇṇanā

The Explanation of the Discourse on the Dangers of Sensual Pleasures

42. Upasumbheyyāti ettha upa-saddo samīpattho, sumbhanaṃ vikkhepanaṃ. Teneva tamenanti bhummatthe upayogavacananti āha – ‘‘tassa samīpe khipeyyā’’ti, tassa kukkurassa samīpe aṭṭhikaṅkalaṃ khipeyyāti attho. Nimmaṃsattā kaṅkalanti vuccatīti iminā vigatamaṃsāya aṭṭhikaṅkalikāya uraṭṭhimhi vā piṭṭhikaṇṭake vā sīsaṭṭhimhi vā kaṅkala-saddo niruḷhoti dasseti. Sunikkantanti nillikhitaṃ katvāva nibbisesaṃ likhitaṃ.

42. Regarding `Upasumbheyya`: here the prefix `upa-` has the sense of proximity; `sumbhanaṃ` is scattering. Therefore, this is a statement of application in the locative sense, so he says, 'one should throw near it.' The meaning is, one should throw a skeleton of bones near that dog. By the phrase 'because it is fleshless, it is called a skeleton,' he shows that the word `kaṅkala` is established for a small skeleton devoid of flesh, whether it be the breastbone, the spine, or the skull. `Sunikkantaṃ` means scraped without remainder, having been scraped clean.

Ekattupaṭṭhānassa ajjhupekkhanavasena pavattiyā ekattā. Tenāha ‘‘catutthajhānupekkhā’’ti. Yasmā panassa ārammaṇampi ekasabhāvameva, tasmā āha ‘‘sā hī’’tiādi. Lokāmisasaṅkhātāti apariññātavatthunā lokena āmasitabbato, loke vā āmisoti saṅkhaṃ gatāya vasena kāmaguṇānaṃ kāmabhāvo ca āmisabhāvo ca, so eva nippariyāyato āmisanti vattabbataṃ arahati. Kāmaguṇāmisāti kāmaguṇe chandarāgā. Gahaṇaṭṭhena bhusaṃ ādānaṭṭhena.

Because of the oneness of the occurrence of the establishment of one-pointedness by way of regarding with equanimity. Therefore, he said, 'the equanimity of the fourth jhāna.' And since its object is also of a single nature, therefore he said, 'for it is,' etc. 'Designated as worldly allurements': because they are to be handled by the world with its uncomprehended object-base; or because, with respect to the sense-qualities, the state of sensuality and the state of being an allurement have come to be designated as 'allurement in the world'; that alone, in a non-figurative sense, deserves to be called 'allurement.' 'Allurement in the sense-qualities' means desire and lust for the sense-qualities. In the sense of grasping, in the sense of intensely taking up.

43. Ḍayanaṃ ākāsena gamananti āha ‘‘uppatitvā gaccheyyā’’ti. Gijjhādīnaṃ vāsipharasu na hotīti āha – ‘‘mukhatuṇḍakena ḍasantā taccheyyu’’nti. Vissajjeyyunti ettha ‘‘vissajjana’’nti ākaḍḍhanaṃ adhippetaṃ anekatthattā dhātūnaṃ, ākaḍḍhanañca anubandhitvā pātananti āha ‘‘maṃsapesiṃ nakhehi kaḍḍhitvā pāteyyu’’nti.

43. `Ḍayanaṃ` is going through the sky, so he said, 'having flown up, one would go.' Since vultures and others do not have an adze or axe, he said, 'biting with their beaks, they would hew.' Regarding `vissajjeyyuṃ`, here `vissajjana` is intended to mean 'pulling,' because roots have many meanings; and pulling is pursuing and causing to fall, so he said, 'having dragged the piece of flesh with their claws, they would cause it to fall.'

47. Purisassa [Pg.24] ārohanayogyaṃ poriseyyaṃ.

47. That which is suitable for a man to mount is `poriseyyaṃ`.

48. Sampannaṃ sundaraṃ phalamassāti sampannaphalaṃ. Phalūpapannanti phalehi upetanti āha ‘‘bahuphala’’nti.

48. It has excellent, beautiful fruit, thus it is `sampannaphalaṃ`. `Phalūpapannaṃ` means endowed with fruits, so he said, 'abundant in fruit.'

50. Suvidūravidūreti ariyassa vinaye vohārasamucchedato suṭṭhu vidūrabhūte eva vidūre ahaṃ ṭhito. Kassaci nāma atthassapi ajānanato na ājānantīti anājānīyāti kattusādhanamassa dassento ajānanaketi ajānantabhojanasīsena tesaṃ dātabbapaccaye vadati. Sesaṃ suviññeyyameva.

50. `Suvidūravidūre` means: in the discipline of the noble one, I stand very far, in a place that has become truly distant, because of the cutting off of worldly convention. Because of not knowing the meaning of anything whatsoever, `anājānīya` means 'they do not know.' Showing this as an agentive formation, regarding `ajānaka`, he speaks of the requisites to be given to them under the heading of 'food for one who does not know.' The rest is easily understood.

Potaliyasuttavaṇṇanāya līnatthappakāsanā samattā.

The Clarification of the Hidden Meaning in the Commentary on the Potaliya Sutta is complete.

5. Jīvakasuttavaṇṇanā

5. The Commentary on the Jīvaka Sutta

51. Kumārena bhato posāpitoti kumārabhato, kumārabhato eva komārabhacco yathā ‘‘bhisakkameva bhesajja’’nti.

51. He was supported and raised by the prince, thus he is `Kumārabhato`. `Kumārabhato` itself is `Komārabhacca`, just as in the saying, 'the physician is the medicine.'

Ārabhantīti ettha ārabha-saddo kāmaṃ kāmāyūhanayaññuṭṭhāpanaāpattiāpajjanaviññāpanādīsupi āgato, idha pana hiṃsane icchitabboti āha – ‘‘ārabhantīti ghātentī’’ti. Uddisitvā katanti (a. ni. ṭī. 3.8.12; sārattha. ṭī. mahāvagga 3.294) attānaṃ uddisitvā māraṇavasena kataṃ nibbattitaṃ. Paṭiccakammanti ettha kamma-saddo kammasādhano atītakālikoti āha – ‘‘attānaṃ paṭicca kata’’nti. Nimittakammassetaṃ adhivacanaṃ ‘‘paṭicca kammaṃ phusatī’’tiādīsu (jā. 1.4.75) viya. Nimittakammassāti nimittabhāvena laddhabbakammassa, na karaṇakārāpanavasena. Paṭiccakammaṃ ettha atthīti maṃsaṃ paṭiccakammaṃ yathā ‘‘buddhaṃ etassa atthīti buddho’’ti. Tesanti nigaṇṭhānaṃ. Aññepi brāhmaṇādayo taṃladdhikā attheva.

Regarding `ārabhanti`: although the word `ārabha` is found in such senses as desire, striving, instigating a sacrifice, incurring an offense, informing, and so on, here it should be taken in the sense of harming; thus he said, '`ārabhanti` means they kill.' `Uddisitvā kataṃ` means done, produced, by way of killing, having designated oneself. Regarding `paṭiccakamma`: here the word `kamma` is an instrumental formation referring to the past; thus he said, 'done on account of oneself.' This is a designation for `nimittakamma`, as in such phrases as 'an action based on a condition touches one.' `Of nimittakamma` means of an action to be obtained by way of a sign, not by way of doing or causing to be done. The flesh is `paṭiccakamma` in the sense that '`paṭiccakamma` exists here,' just as 'he has the Buddha, thus he is a Buddhist (`buddho`).' `Tesaṃ` means of the Nigaṇṭhas. Other brahmins and so on who hold that view are also included.

Kāraṇanti ettha yutti adhippetā, sā eva ca dhammato anapetattā ‘‘dhammo’’ti vuttāti āha – ‘‘kāraṇaṃ nāma tikoṭiparisuddhamacchamaṃsaparibhogo’’ti. Anukāraṇaṃ nāma mahājanassa tathā byākaraṇaṃ yuttiyā dhammassa anurūpabhāvato maṃsaṃ paribhuñjitabbanti anuññātaṃ tatheva kathananti katvā. Tanti ‘‘jānaṃ uddissakataṃ maṃsaṃ paribhuñjatī’’ti evaṃ vuttaṃ paribhuñjanaṃ neva kāraṇaṃ hoti [Pg.25] sabbena sabbaṃ abhāvato sati ca ayuttiyaṃ adhammoti katvā. Tathā byākaraṇanti ‘‘jānaṃ uddissakataṃ maṃsaṃ paribhuñjatī’’ti kathanaṃ yuttiyā dhammassa ananurūpabhāvato na anukāraṇaṃ hoti. Parehi vuttakāraṇena sakāraṇo hutvāti pare titthiyā ‘jāna’ntiādinā dhammaṃ kathenti vadanti, tena kāraṇabhūtena sakāraṇo hutvā. Tehi tathā vattabbo eva hutvā tumhākaṃ vādo vā anuvādo vā ‘‘maṃsaṃ paribhuñjitabba’’nti pavattā tumhākaṃ kathā vā parato parehi tathā pavattitā tassā anukathā vā. Viññūhi garahitabbakāraṇanti titthiyā tāva tiṭṭhantu, tato aññehi paṇḍitehi garahitabbakāraṇaṃ. Koci na āgacchatīti garahitabbataṃ na āpajjatīti attho. Abhibhavitvā ācikkhantīti abhibhuyya madditvā kathenti, abhibhūtena akkosantīti attho.

Herein, by `kāraṇa` (reason), justification is intended, and because this is not contrary to the Dhamma, it is called ‘Dhamma.’ Thus he said: ‘The reason is the consumption of fish and meat that is pure in three respects.’ `Anukāraṇa` (a conforming reason) is the declaration by the great populace to that effect; because of its conformity to justification and the Dhamma, it is a statement that 'it is permitted that meat may be consumed.' That consumption spoken of as ‘he knowingly eats meat prepared for his sake’ is no reason at all, because it is entirely non-existent, and being an unreason, it is not the Dhamma. Similarly, the declaration ‘he knowingly eats meat prepared for his sake’ is not a conforming reason because of its non-conformity to justification and the Dhamma. `Having a reason because of a reason stated by others`: others, the heretics, teach and speak of the Dhamma using terms like ‘knowingly’; thus one has a reason based on what has become their reason. `Being one who should be addressed by them in that way`: this refers to your thesis or counter-thesis, your talk that proceeds as ‘meat should be consumed,’ or a subsequent talk about that which was similarly put forth by others. `A reason to be censured by the wise`: let the heretics be; it is a reason to be censured by other wise people. `Koci na āgacchati` means one does not incur censurability. `They declare having overpowered` means they speak after having overcome and crushed; the meaning is, they revile one who has been overpowered.

52. Kāraṇehīti paribhogacittassa avisuddhatāhetūhi. Bhikkhū uddissakataṃ diṭṭhaṃ. Tādisamaṃsañhi paribhogānārahattā cittaavisuddhiyā kāraṇaṃ cittasaṃkilesāvahato. Idāni diṭṭhasutaparisaṅkitāni sarūpato dassetuṃ ‘‘diṭṭhādīsū’’tiādi vuttaṃ. Tattha tadubhayavimuttaparisaṅkitanti ‘‘diṭṭhaṃ suta’’nti imaṃ ubhayaṃ anissāya – ‘‘kiṃ nu kho imaṃ bhikkhuṃ uddissa vadhitvā sampādita’’nti kevalameva parisaṅkitaṃ. Sabbasaṅgāhakoti sabbesaṃ tiṇṇaṃ parisaṅkitānaṃ saṅgaṇhanako.

52. `By reasons` means by the causes for the impurity of the mind that consumes. `Diṭṭhaṃ` (seen) is meat prepared for the bhikkhus. For such meat, because it is unsuitable for consumption, is a cause of mental impurity, as it brings about mental defilement. Now, to show the seen, heard, and suspected in their own nature, the passage beginning ‘in the seen, etc.’ was stated. Therein, `suspected independently of those two` means what is merely suspected without relying on those two, ‘seen’ and ‘heard,’ thus: ‘I wonder, was this killed and prepared for this bhikkhu?’ `All-inclusive` means that which includes all three kinds of suspicion.

Maṅgalādīnanti ādi-saddena āhunapāhunādikaṃ saṅgaṇhāti. Nibbematikā hontīti sabbena sabbaṃ parisaṅkitābhāvamāha. Itaresanti ajānantānaṃ vaṭṭati, jānato evettha āpatti hoti. Teyevāti ye uddissa kataṃ, teyeva.

In `maṅgalādīnaṃ` (of auspicious things, etc.), the word `ādi` (etc.) includes offerings for guests and the like. `They are without doubt` states the complete absence of suspicion. `Itaresaṃ` (for others): it is allowable for those who do not know; an offense occurs here only for one who knows. `Teyeva` (those very ones) means only those for whom it was prepared.

Uddissakatamaṃsaparibhogato akappiyamaṃsaparibhogassa visesaṃ dassetuṃ ‘‘akappiyamaṃsaṃ panā’’tiādi vuttaṃ. Purimasmiṃ sacittakā āpatti, itarasmiṃ acittakā. Tenāha – ‘‘akappiyamaṃsaṃ ajānitvā bhuttassapi āpattiyevā’’ti. Paribhoganti paribhuñjitabbanti vadāmīti attho.

To show the distinction between consuming meat prepared for one's sake and consuming unallowable meat, the passage beginning ‘But as for unallowable meat...’ was stated. In the former case, the offense is intentional; in the latter, it is unintentional. Therefore it is said: ‘Even for one who has eaten unallowable meat without knowing, there is still an offense.’ `Paribhogaṃ ti`: the meaning is, ‘I say it is to be consumed.’

53. Tādisassāti tikoṭiparisuddhassa macchamaṃsassa paribhoge. Mettāvihārinopīti api-saddena amettāvihārinopi. Mettāvihārino paribhoge sikhāppattā anavajjatāti dassetuṃ ‘‘idha, jīvaka, bhikkhū’’tiādi [Pg.26] vuttaṃ. Aniyametvāti avisesetvā sāmaññato. Yasmā bhagavatā – ‘‘yato kho, vaccha, bhikkhuno taṇhā pahīnā hotī’’tiādinā mahāvacchagottasutte (ma. ni. 2.194) attā aniyametvā vutto. Tathā hi vacchagotto – ‘‘tiṭṭhatu bhavaṃ gotamo, atthi pana bhoto gotamassa ekabhikkhupi sāvako āsavānaṃ khayā…pe… upasampajja viharatī’’ti āha, ‘‘idha, bhāradvāja, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharatī’’tiādinā caṅkīsutte (ma. ni. 2.430) attā aniyametvā vutto. Tathā hi tattha parato – ‘‘yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo, na so dhammo sudesanīyo luddenā’’tiādinā desanā āgatā, tasmā vuttaṃ ‘‘bhagavatā hi mahāvacchagottasutte, caṅkīsutte imasmiṃ sutteti tīsu ṭhānesu attānaṃyeva sandhāya desanā katā’’ti. Maṃsūpasecanova adhippeto macchamaṃsasahitassa āhārassa paribhogabhāvato macchamaṃsassa ca idha adhippetattā.

53. `Tādisassa` (of such a one) refers to the consumption of fish and meat that is pure in three respects. `Mettāvihārinopi` (even one dwelling in loving-kindness): by the word `api` (even), one not dwelling in loving-kindness is also included. To show that the blamelessness in the consumption by one dwelling in loving-kindness has reached its peak, the passage beginning ‘Here, Jīvaka, a bhikkhu...’ was stated. `Aniyametvā` (without specifying) means without particularizing, in a general way. For in the Mahāvacchagottasutta, the Blessed One spoke of himself without specifying, saying: ‘When, Vaccha, a bhikkhu’s craving is abandoned...’ Similarly, in the Caṅkīsutta, he spoke of himself without specifying, saying: ‘Here, Bhāradvāja, a bhikkhu dwells depending on some village or town...’ For there it is later said: ‘The Dhamma that this venerable one teaches is profound, difficult to see, difficult to understand, peaceful, sublime, beyond the scope of conjecture, subtle, to be experienced by the wise; that Dhamma cannot be easily taught by one who is greedy.’ Therefore it is said: ‘The Blessed One, in the Mahāvacchagottasutta, the Caṅkīsutta, and in this sutta—in these three places—gave the teaching with reference to himself.’ `With meat as a relish` is what is intended, because it is the consumption of food together with fish and meat, and because fish and meat are intended here.

Agathito appaṭibaddho. Taṇhāmucchanāyāti taṇhāyanavasena mucchāpattiyā. Anajjhopanno taṇhāya abhibhavitvā na ajjhotthaṭo, gilitvā pariniṭṭhapetvā na saṇṭhitoti attho. Tenāha – ‘‘sabbaṃ ālumpitvā’’tiādi. Idha ādīnavo āhārassa paṭikūlabhāvoti āha ‘‘ekarattivāsenā’’tiādi. Ayamattho āhāraparibhogoti atthasaṃyojanaparicchedikā ‘‘yāvadeva imassa kāyassa ṭhitiyā’’tiādinā (dī. ni. 3.182; ma. ni. 1.23; 2.24; 3.75; saṃ. ni. 4.120) pavattā āhārapaṭibaddhachandarāganissaraṇabhūtā paññā assa atthīti nissaraṇapañño. Idamatthanti etamatthāya. Evaṃ santeti ‘‘brahmāti ca mettāvihārino samaññā’’ti avatvā ye dhammā mettāvihārassa paṭipakkhabhūtā, tattha sāvasesaṃ pahāsi brahmā, anavasesaṃ pahāsi bhagavāti sace te idaṃ sandhāya bhāsitaṃ, evaṃ sante tava idaṃ yathāvuttavacanaṃ anujānāmi, na mettāvihāritāsāmaññamattatoti attho.

`Agathito` means not tied; `appaṭibaddho` means not bound. `By infatuation with craving` means by falling into infatuation through the power of craving. `Anajjhopanno` (not overwhelmed) means not having been overcome and submerged by craving, not having swallowed it down and settled for it; that is the meaning. Therefore it is said: ‘having made it all into one lump,’ etc. Here, the danger is the repulsive nature of food; thus it is said, ‘by a single night’s stay,’ etc. He is one with the wisdom of escape (`nissaraṇapañño`) because he possesses the wisdom that serves as an escape from desire and lust connected with food, a wisdom that proceeds from the passage defining the purpose: ‘just for the maintenance of this body….’ `Idam atthaṃ` means for this purpose. `This being so`: If you have said this with reference to the fact that Brahmā has abandoned with remainder those things that are the opposite of dwelling in loving-kindness, while the Blessed One has abandoned them without remainder—rather than saying, ‘Brahmā is a designation for one who dwells in loving-kindness’—then, this being so, I approve of this statement of yours as correctly spoken, not on account of the mere commonality of dwelling in loving-kindness. That is the meaning.

55. ‘‘Pāṭiyekko [Pg.27] anusandhī’’ti vatvā visuṃ anusandhibhāvaṃ dassetuṃ ‘‘imasmiṃ hī’’tiādi vuttaṃ. Dvāraṃ thaketīti macchamaṃsaparibhogānuññāya aññesaṃ vacanadvāraṃ pidahati, codanāpathaṃ nirundhati. Kathaṃ sattānuddayaṃ dasseti? Sattānuddayamukhena bāhirakānaṃ macchamaṃsaparibhogapaṭikkhepo tayidaṃ micchā, tikoṭiparisuddhasseva macchamaṃsassa paribhogo bhagavatā anuññāto. Tathā hi vuttaṃ – ‘tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ paribhoganti vadāmī’tiādi (ma. ni. 2.52). Vinayepi (pārā. 409; cūḷava. 343) vuttaṃ – ‘‘tikoṭiparisuddhaṃ, devadatta, macchamaṃsaṃ mayā anuññāta’’nti. Tikoṭiparisuddhañca bhuñjantānaṃ sattesu anuddayā niccalā. ‘‘Sattānuddayaṃ dassetī’’ti saṅkhepato vuttamatthaṃ vivaranto ‘‘sace hī’’tiādimāha.

55. Having said, ‘The connection is specific,’ the passage beginning ‘For in this...’ was stated to show that it is a separate connection. `He closes the door` means that by permitting the consumption of fish and meat, he shuts the door of speech for others, blocking the path of accusation. How does he show compassion for beings? The rejection of the consumption of fish and meat by outsiders, using compassion for beings as a pretext, is wrong, for the consumption of fish and meat pure in three respects has been permitted by the Blessed One. For it has been said: ‘Jīvaka, I say that meat may be consumed on three grounds...’ And in the Vinaya it is said: ‘Devadatta, fish and meat pure in three respects has been permitted by me.’ For those who eat what is pure in three respects, compassion for beings is unshakable. Elaborating on the meaning stated concisely as ‘He shows compassion for beings,’ he said, ‘For if...,’ etc.

Paṭhamena kāraṇenāti desanāvasenapi payogavasenapi paṭhamena parūpaghātahetunā. Kaḍḍhito so pāṇo. Galena pavedhentenāti yottagalena karaṇena asayhamānena. Bahupuññameva hoti āsādanāpekkhāya abhāvato, hitajjhāsayattā vāti adhippāyo. Esāhaṃ, bhantetiādi kasmā vuttaṃ, saraṇagamanavaseneva gahitasaraṇoti codanaṃ sandhāyāha ‘‘aya’’ntiādi. Ogāhantotiādito paṭṭhāya yāva pariyosānā suttaṃ anussaranto atthaṃ upadhārento. Sesaṃ suviññeyyameva.

`By the first reason`: by the first cause, the harming of others, both by way of teaching and by way of application. `That living being was dragged.` `Shaking by the neck`: by the instrument of a yoke on the neck, being unable to endure. It is indeed very meritorious, either because there is no expectation of assailing or because of the disposition for their welfare; this is the intention. Why was the passage beginning ‘I, venerable sir...’ stated? With reference to the objection that ‘refuge has been taken simply by the act of going for refuge,’ he said the passage beginning ‘this...’ From ‘plunging into,’ etc., up to the conclusion, recollecting the sutta and reflecting on the meaning. The rest is very easy to understand.

Jīvakasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning of the Commentary on the Jīvaka Sutta is concluded.

6. Upālisuttavaṇṇanā

6. The Commentary on the Upāli Sutta

56. Pāvāraṃ pārupatīti pāvāriko, idaṃ tassa kulasamudāgataṃ nāmaṃ, so pana mahaddhano mahābhogo nagare seṭṭhiṭṭhāne ṭhito. Tenāha ‘‘dussapāvārikaseṭṭhino’’ti. Dīghattā dīghatamattā. So kira pamāṇato upavacchayato diyaḍḍharatanaṃ atikkamma ṭhito. Evaṃladdhanāmoti ‘‘dīghatapassī’’ti laddhasamañño. Bāhirāyataneti titthiyasamaye piṇḍapātoti vohāro natthi, tasmā sāsanavohārena ‘‘piṇḍapātappaṭikkanto’’ti vuttanti adhippāyo.

56. Because he wears a cloak (pāvāra), he is a pāvārika; this is his family name. He was very wealthy and of great fortune, established in the position of a banker in the city. Hence it is said, 'of the banker Dussapāvārika.' Because of his great height. It is said that in measurement, he stood over one and a half cubits tall. Thus he acquired the name; he was designated 'Dīgha Tapassī,' the Tall Ascetic. Regarding 'from an external sphere': among the sectarians, there is no term for 'almsfood'; therefore, using the terminology of the Dispensation, it is said, 'having returned from the alms round'—this is the intended meaning.

Dassetīti [Pg.28] deseti. Ṭhapetīti aññamaññasaṅkarato vavatthapeti. Kiriyāyāti karaṇena. Pavattiyāti pavattanena. Daṇḍāni paññapetīti ettha kasmā bhagavatā āditova tathā na pucchitanti? Yasmā sā tasmiṃ atthe sabhāvanirutti na hoti, sāsane loke samayantaresu ca tādiso samudācāro natthi, kevalaṃ pana tasseva nigaṇṭhassāyaṃ koṭṭhālakasadiso samudācāroti imamatthaṃ dassetuṃ ‘‘kammāni paññapeti’’ iccevāha. Acittakanti cittarahitaṃ, cittena asamuṭṭhāpitanti attho. Kathaṃ pana tadubhayassa cittena vinā sambhavoti codanaṃ sandhāya tattha nidassanamāha ‘‘yathā kirā’’tiādi. Paṭivibhattānanti atthato bhinnānaṃ. Paṭivisiṭṭhānanti visesanapadavasena saddatopi bhinnānaṃ. Vacanaṃ patiṭṭhapetukāmoti dīghatapassino yathāvuttavacanaṃ patiṭṭhapetukāmo. Tasmiñhi patiṭṭhāpite tenappasaṅgena āgato, upāli gahapati tasmiṃ padese dhammaṃ disvā sāsane abhippasīdissati.

'He teaches' means he explains. 'He establishes' means he defines by separating from mutual confusion. 'By action' means by doing. 'By occurrence' means by causing to occur. Regarding '[he] lays down punishments,' why did the Blessed One not ask about this from the very beginning? Because for that meaning there is no natural expression, and in the Dispensation, in the world, and in other systems there is no such usage. Rather, this is merely a usage of that Nigaṇṭha, like that of a pedantic classifier. To show this meaning, he just said, 'He lays down actions.' 'Without mind' means devoid of mind, that is, not originated by mind. But how is it possible for both of those to exist without mind? With reference to this objection, he provides an illustration, saying: 'Just as, it is said…' 'Separately divided' means different in meaning. 'Specifically distinguished' means different also in word by way of qualifying terms. 'Wishing to establish the statement' means wishing to establish the aforesaid statement of Dīgha Tapassī. For when that is established, the householder Upāli, who has come on that occasion, will see the Dhamma in that place and gain faith in the Dispensation.

Kathā eva upari vādāropanassa vatthubhāvato kathāvatthu. Kathāyaṃ patiṭṭhapesīti kathāvatthusmiṃ, tadatthe vā patiṭṭhapesi. Yathā taṃ vādāropanabhayena na avajānāti, evaṃ tassaṃ kathāyaṃ, tasmiṃ vā atthe dīghatapassiṃ yāvatatiyaṃ vāde patiṭṭhapesi. Vādanti dosaṃ.

The talk itself is the basis for raising a dispute; hence, it is a 'topic of discussion.' 'He established it in the discussion' means he established it in the topic of discussion, or for the sake of that meaning. Just as one does not show contempt out of fear of raising a dispute, so in that discussion, or on that point, he established Dīgha Tapassī in the argument up to the third time. 'Argument' means fault.

57. Idāni cetanāsampayuttadhammampi gahetvā kāyakammādivasena saṅgahetvā dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha tividhaṃ kāyaduccaritaṃ kāyakammaṃ nāmātiādi ‘‘kammassa kiriyāyā’’ti pāḷiyaṃ akusalakammassa adhigatattā vuttaṃ, pubbe pana aṭṭhakāmāvacarakusalacetanātiādi sāvajjaṃ anavajjañca sāmaññato ekajjhaṃ katvā dassitaṃ. Kasmā panettha cetanā na gahitāti āha ‘‘imasmiṃ sutte kammaṃ dhura’’nti. Kāyakammādibhedaṃ kammameva dhuraṃ jeṭṭhakaṃ pubbaṅgamaṃ, na cetanāmattameva. Evamāgatepīti kammānīti evaṃ nāmena āgatepi cetanā dhuraṃ, tattha cetanaṃ jeṭṭhakaṃ pubbaṅgamaṃ katvā vuttanti adhippāyo. Kathaṃ pana tattha kammanti vā kammānīti vā āgate tesaṃ cetanāya dhurabhāvoti āha ‘‘yattha katthaci…pe… labhatī’’ti. Tattha yattha katthacīti yasmiṃ kismiñci dvāre. Sā vuttāvāti sā cetanā vuttāva, yā kāyasaṅkhārādipariyāyena (yassa kassaci kammassa kāyadvārādīsu pavattāpanacetanā) sampayuttadhammāpi [Pg.29] tadaggena lokiyāpi lokuttarāpi kammameva, abhijjhādayo pana cetanāpakkhikāti daṭṭhabbaṃ.

57. Now, to show the states associated with volition by including them and grouping them by way of bodily action, etc., the phrase 'Furthermore…' and so on is stated. Therein, 'threefold bodily misconduct is called bodily action,' etc., is stated because unwholesome kamma has been taken up in the Pāli text with the phrase 'of the action, by the doing.' But previously, the eight sense-sphere wholesome volitions, etc.—the blameworthy and the blameless—were shown generally, having been combined. Why is volition not taken up here? He says: 'In this sutta, kamma is primary.' Kamma itself, in its division into bodily kamma, etc., is the primary factor, the chief, and the foremost, not merely volition alone. Even when it comes thus, that is, even when it comes with the name 'kammāni' (actions), volition is primary. The meaning is that volition is spoken of there as being chief and foremost. But how, when 'kamma' or 'kammāni' is mentioned, is volition primary for them? He says: 'Wherever… etc. … one finds.' Therein, 'wherever' means at any door whatsoever. 'That is stated' means that volition is indeed stated. That volition which, by the term 'bodily formation,' etc. (the volition that initiates any kamma whatsoever through the bodily door, etc.), and its associated states—with that volition as chief, whether mundane or supramundane—are kamma itself. But covetousness and so on should be understood as being on the side of volition.

Mahantanti kaṭukaphalaṃ. Na kilamati sappāṭihāriyattā paṭiññāya. Idāni tesaṃ sappāṭihāriyataṃ dassetuṃ ‘‘tathā hī’’tiādi vuttaṃ. Yadi akusalaṃ patvā kāyakammaṃ vacīkammaṃ mahantanti vadanto na kilamati, atha kasmā bhagavā idha akusalaṃ manokammaṃ mahāsāvajjaṃ kathesīti āha ‘‘imasmiṃ pana ṭhāne’’tiādi. Yāvatatiyaṃ patiṭṭhāpanamattena gatamaggaṃ paṭipajjanto. Tenāha ‘‘kiñci atthanipphattiṃ apassantopī’’ti.

'Great' means having a painful fruit. He does not become weary because his assertion is demonstrable. Now, to show its demonstrable nature, 'For so…' and so on is said. If one does not become weary when, having come to the unwholesome, one declares that bodily and verbal actions are great, then why did the Blessed One here describe unwholesome mental action as greatly blameworthy? He explains with 'But on this occasion…' and so on. By merely establishing it up to the third time, he follows the trodden path. Therefore, it is said, 'Even without seeing any accomplishment of purpose.'

58. Nivāsaṭṭhānabhūto bālako etissā atthīti bālakinī. Satthupaṭiññātatāya nigaṇṭhānaṃ mahāti sambhāvitattā mahānigaṇṭho.

58. Because a boy exists for her as a dwelling place, she is called a bālakinī. Because he is acknowledged by the Nigaṇṭhas as their great teacher and is so esteemed, he is a Mahānigaṇṭha.

60. Āvaṭṭeti purimākārato nivatteti attano vase vatteti etāyāti āvaṭṭanī, māyā. Tenāha ‘‘āvaṭṭetvā gahaṇamāya’’nti. Satthupaṭiññānaṃ buddhadassane cittameva na uppajjati, ayamettha dhammatā. Sace pana so taṃ paṭiññaṃ appahāya buddhānaṃ sammukhībhāvaṃ upagaccheyya, sattadhā muddhā phaleyya, tasmā bhagavā ‘‘mā ayaṃ bālo vinassī’’tiāditova yathā sammukhībhāvaṃ na labhati, tathā karoti. Svāyamattho pāthikaputtasamāgamena dīpetabbo. Dassanasampattiniyāmamāha ‘‘tathāgataṃ hī’’tiādi. Āgamā nu kho idha tumhākaṃ santikaṃ.

60. By this it turns, it turns back from its former state, it keeps under its own control; therefore it is 'turning,' that is, illusion (māyā). Hence it is said, 'the illusion that entraps by turning one away.' Regarding the Teacher's assertion, when seeing a Buddha the thought to maintain it does not even arise; this is the nature of things here. But if, without abandoning that assertion, he were to come into the presence of the Buddhas, his head would split into seven pieces. Therefore the Blessed One, thinking, 'May this fool not be destroyed!,' acts from the very beginning in such a way that he does not come into his presence. This meaning should be illustrated by the encounter with Pāthikaputta. He states the rule about the attainment of vision: 'For the Tathāgata…' etc. Has some doctrine indeed come to you here?

61. Vacīsacce patiṭṭhahitvāti yathāpaṭiññātāya paṭiññāya ṭhatvā.

61. 'Having become established in verbal truth' means having stood by the assertion as it was asserted.

62. Sītodake amatā pāṇā pānakāle pana maranti, tepi tena sītodakaparibhogena māritā honti, tasmā tapassinā nāma sabbena sabbaṃ sītodakaṃ na paribhuñjitabbanti tesaṃ laddhi. Pākatikaṃ vā udakaṃ sattoti purātanānaṃ nigaṇṭhānaṃ laddhi. Tenāha ‘‘sattasaññāya sītodakaṃ paṭikkhipantī’’ti. Tesaṃ taṃ adhunātananigaṇṭhānaṃ vādena virujjhati. Te hi pathavīādinavapadatthato aññameva jīvitaṃ paṭijānanti. Cittena sītodakaṃ pātukāmo paribhuñjitukāmo hoti roge ṭhatvāpi sattānaṃ cittassa tathā na vitatatā. Tenāha – ‘‘tenassa manodaṇḍo tattheva bhijjatī’’ti. Tenāti sītodakaṃ pātuṃ paribhuñjituñca icchanena. Assāti yathāvuttassa nigaṇṭhassa. Tatthevāti tathācittuppādane eva. Bhijjati saṃvarassa vikopitattā. Tathābhūto so nigaṇṭho sītodakaṃ [Pg.30] ce labheyya, katipayaṃ kālaṃ jīveyya, alābhena pana parisussamānakaṇṭhoṭṭhatālujivhāādiko sabbaso paridāhābhibhūto mareyya. Tenāha – ‘‘sītodakaṃ alabhamāno kālaṃ kareyyā’’ti. Kasmā? Yasmā sītodakaṃ pivāya sannissitacittassa maraṇaṃ hoti, tasmā vuttaṃ ‘‘manodaṇḍo pana bhinnopi cutimpi ākaḍḍhatī’’ti. Yasmā pana tathābhūtacittassa nigaṇṭhassa manosattesu nāma devesu upapatti hotīti titthiyānaṃ laddhi, tasmā vuttaṃ ‘‘manodaṇḍo pana bhinnopi paṭisandhimpi ākaḍḍhatī’’ti. Itīti evaṃ ‘‘idhāssa nigaṇṭho’’tiādiākārena. Nanti upāliṃ gahapatiṃ. Mahantoti vadāpesi ‘‘manopaṭibaddho kālaṅkarotī’’ti vadantoti adhippāyo.

62. Living beings in cold water are immortal, but at the time of drinking they die; they too are killed by that use of cold water. Therefore, their doctrine is that an ascetic should not use any cold water at all. Or, the doctrine of the ancient Nigaṇṭhas is that natural water is a living being. Hence it is said: 'They reject cold water with the perception of it as a living being.' That doctrine of theirs contradicts the theory of the modern Nigaṇṭhas, for they profess that life is something different from the nine categories beginning with earth. One may wish to drink or use cold water with the mind; even when one is ill, the mind of beings is not so extensive. Hence it is said: 'Thereby his mental rod breaks right there.' 'Thereby' means by wishing to drink and use cold water. 'His' means of the aforesaid Nigaṇṭha. 'Right there' means at the very arising of such a thought. It breaks because restraint has been violated. Such a Nigaṇṭha, if he were to get cold water, would live for some time; but not getting it, with his throat, lips, palate, tongue, etc., drying up, he would die, completely overcome by a burning fever. Hence it is said: 'Failing to obtain cold water, he would pass away.' Why? Because death occurs for one whose mind is attached to the wish to drink cold water. Therefore it is said: 'Though the mental rod is broken, it still draws one to death.' Moreover, according to the doctrine of the sectarians, a Nigaṇṭha with such a mind is reborn among the 'mind-beings' deities. Therefore it is said: 'Though the mental rod is broken, it still draws one to rebirth.' 'Thus' means in the manner of 'Here, this Nigaṇṭha…' etc. 'Him' refers to the householder Upāli. 'Great' means he made him say; the intention is, he made him say, 'One bound by the mind passes away.'

Upāsakassāti upālissa gahapatissa. Mucchāvasenātiādinā anvayato byatirekato ca manodaṇḍassa mahantataṃ vibhāveti. Cittasantatippavattimattenevāti vinā kāyadaṇḍena vacīdaṇḍena ca kevalaṃ cittasantatippavattimattena. Bhijjitvāpīti ettha pi-saddena abhijjitvāpi. Aniyyānikāti appāṭihīrā, ayuttāti attho. Sallakkhesi upāsakoti vibhattiṃ vipariṇāmetvā yojanā. Pañhapaṭibhānānīti ñātuṃ icchite atthe uppajjanakapaṭibhānāni.

'Of the lay follower' means of the householder Upāli. By 'Through infatuation,' etc., he clarifies the greatness of the mental rod both positively and negatively. 'By the mere occurrence of a mental continuum' means without a bodily rod or a verbal rod, solely by the occurrence of a mental continuum. 'Even having been broken': here the particle 'pi' also implies 'even without being broken.' 'Not leading out' means not demonstrable, that is, unsuitable. 'The lay follower observed': the construction is by changing the case ending. 'Intuitive replies to questions' means the ready wit that arises concerning a meaning one wishes to know.

‘‘Manopaṭibaddho kālaṃ karotī’’ti vadantena atthato manodaṇḍassa taduttarabhāvo paṭiññāto hotīti āha ‘‘idāni manodaṇḍo mahantoti idaṃ vacana’’nti. Tathā ceva vuttaṃ – ‘‘manodaṇḍova balavā mahantoti vadāpesī’’ti.

By saying, 'One bound by mind passes away,' the speaker has in effect acknowledged the preponderance of the mental rod. Therefore, he says: 'Now this statement: "The mental rod is great."' And it was said similarly: 'He made him say: "The mental rod alone is powerful and great."'"

63. Pāṇātipātādito yamanaṃ yāmo, catubbidho yāmo catuyāmo, catuyāmasaṅkhātena saṃvarena saṃvuto cātuyāmasaṃvarasaṃvuto. Aṭṭhakathāyaṃ pana yāma-saddo koṭṭhāsapariyāyoti ‘‘iminā catukoṭṭhāsenā’’ti vuttaṃ. Piyajātikaṃ rūpādiārammaṇaṃ rāgavasena bālehi bhāvanīyattā ‘‘bhāvita’’nti vuccatīti āha ‘‘bhāvitanti pañca kāmaguṇā’’ti.

63. Restraining from killing living beings and so on is restraint (yāma); a fourfold restraint is a catuyāma; one restrained by the restraint reckoned as fourfold is 'restrained by the fourfold restraint' (cātuyāmasaṃvarasaṃvuto). In the commentary, however, the word 'yāma' is a synonym for 'division'; thus it is said, 'by this fourfold division.' An object such as a form, which is of a dear nature, is called 'developed' because it is to be cultivated by fools out of lust. Hence it is said: '"Developed" means the five cords of sensual pleasure.'

Yo sabbaṃ pāpaṃ āsavañca vāretīti sabbavārī, tassa navasu padatthesu sattamo padattho, tena sabbavārinā pāpaṃ vāritvā ṭhitoti sabbavārivārito[Pg.31]. Tenāha ‘‘sabbena pāpavāraṇena vāritapāpo’’ti. Tato eva sabbassa vāritabbassa āsavassa dhunanato sabbavāridhuto. Vāritabbassa nivāraṇavasena sabbavārino phuṭo phusitoti sabbavāriphuṭo. Saṅghātanti sahasā hananaṃ, asañcetanikavadhanti attho. Katarasmiṃ koṭṭhāseti tīsu daṇḍakoṭṭhāsesu katarakoṭṭhāse.

He who wards off all evil and taints is a 'warder-off-of-all' (sabbavārī). This is the seventh of the nine meanings of the term. Because evil is warded off by that 'warding-off-of-all,' he is 'one-whose-evil-is-warded-off' (sabbavārivārito). Therefore it is said: 'one whose evil is warded off by the complete warding off of evil.' Then, because he has shaken off all taints that should be warded off, he is 'one-who-has-shaken-off-all-that-is-to-be-warded-off' (sabbavāridhuto). Because he is touched by the 'warding-off-of-all,' which prevents what should be warded off, he is 'one-suffused-by-the-warding-off-of-all' (sabbavāriphuṭo). 'A blow' (saṅghāta) means a sudden striking, that is, an unpremeditated killing. 'In which category?' means in which of the three categories of punishment.

64. Khaliyati samādiyatīti khalaṃ, rāsīti āha – ‘‘ekaṃ maṃsakhalanti ekaṃ maṃsarāsi’’nti. Vijjādharaiddhiyā iddhimā. Sā pana iddhi yasmā ānubhāvasampannasseva ijjhati, na yassa kassaci. Tasmā āha ‘‘ānubhāvasampanno’’ti. Vijjānubhāvavaseneva ānubhāvasampanno. Citte vasībhāvappatto ānubhāvāya eva vijjāya paguṇabhāvāpādanena. Etena vasībhāvaṃ lokiyasamaññāvasena bhagavā upāliṃ gahapatiṃ paññapetukāmo evamāha. Lokikā hi ‘‘bhāvanāmayaiddhiyā iddhimā cetovasībhāvappatto parūpaghātaṃ karotī’’ti maññanti. Tathā hi te isayo paresaṃ saṃvaṇṇenti, isīnaṃ ānubhāvaṃ kittenti. Yaṃ panettha vattabbaṃ, taṃ parato āgamissatīti.

64. 'It is gathered together' (khaliyati samādīyati), thus it is a 'threshing floor' (khalaṃ); it is called a 'heap' (rāsi). Thus it is said: 'one threshing floor of flesh' means 'one heap of flesh.' One possessing psychic power by the psychic power of a knowledge-holder. But that psychic power succeeds only for one endowed with spiritual power, not for just anyone. Therefore it is said, 'endowed with spiritual power.' He is endowed with spiritual power precisely through the power of knowledge, having attained mastery over the mind by bringing that very knowledge to proficiency for the sake of spiritual power. With this, the Blessed One, wishing to explain mastery to the householder Upāli in terms of worldly convention, spoke thus. For worldly people think: 'One possessing psychic power born of meditation, having attained mastery over the mind, harms others.' Thus they praise other seers and extol the spiritual power of seers. Whatever should be said on this will come later.

65. Araññameva hutvāti sabbaso araññameva hutvā. Araññabhāvena araññaṃ jātaṃ, na nāmamattena. Isīnaṃ atthāyāti isīnaṃ āsādanatthāya.

65. 'Having become a forest' means having become a forest in every way. It became a forest by its very nature as a forest, not merely in name. 'For the sake of the seers' means for the purpose of assailing the seers.

Godhāvarītīrato nātidūre. Usūyamānoti ‘‘na maṃ esa jano parivāretī’’ti usūyaṃ karonto. Kiliṭṭho vatāti paṅkadantarajasiratādīhi kiliṭṭhasarīro. Anañjitamaṇḍitoti anañjitakkhiko sabbena, sabbaṃ amaṇḍito ca. Tasmiṃ kāle ‘‘kālasseva akkhīnaṃ añjanaṃ maṅgala’’nti manussānaṃ laddhi, tasmā anañjanaṃ visuṃ gahitaṃ.

Not too far from the bank of the Godhāvarī. 'Being envious' means being envious, thinking: 'These people do not attend on me.' 'Soiled indeed!' means his body was soiled with mud, dirt on the teeth, dust on the head, and the like. 'Unanointed and unadorned' means with eyes completely unanointed and entirely unadorned. At that time, people held the view that 'anointing the eyes in the morning is auspicious'; therefore 'unanointed' is mentioned separately.

Rājā tassa vacanaṃ gahetvāti ‘‘vedesu īdisaṃ āgataṃ bhavissatīti evaṃ, bhante’’ti rājā tassa purohitassa vacanaṃ gahetvā. Usumajātahadayoti uttattahadayo. Nāsikānaṃ appahonte mukhena assasanto.

'The king, having accepted his word' means the king accepted the word of his purohita, thinking: 'Venerable sir, it must be that such a thing is found in the Vedas.' 'With a heart become feverish' means with a heated heart. Breathing through his mouth as his nostrils were not sufficient.

Vijitajayehi āgantvā nakkhattayuttaṃ āgamentehi nisīditabbaṭṭhānaṃ jayakhandhāvāraṭṭhānaṃ. Udakavuṭṭhipātanādi tasmiṃ pāpakamme asamaṅgibhūtānampi samanuññatāya [Pg.32] antokaraṇatthaṃ kataṃ. Katabhaṇḍavuṭṭhīti ābharaṇavassaṃ. Mahājano samanuñño jātoti yojanā. Mātuposakarāmoti mātari sammāpaṭipanno rāmo nāma eko puriso. Asamaṅgibhūtānanti asamanuññānaṃ.

The place where those who have come having conquered should sit, arriving at an auspicious astrological conjunction, is the site of the victory camp. The causing of a shower of water and so on was done for the purpose of including, by their consent, even those who were not party to that evil deed. 'A shower of finished goods' means a rain of ornaments. The construction is: 'The great populace became consenting.' 'Rāma the mother-supporter' means a certain man named Rāma who was of good conduct towards his mother. 'Those not party to it' means those not consenting.

Avakiriyāti asussūsataṃ paṭicca. Phuliṅgānīti aggikaṇāni. Patanti kāyeti kāye ito cito nipatanti. Ete kira nirayaṃ vivaritvā mahājanassa dassenti.

'Scattering' is on account of disobedience. 'Sparks' means particles of fire. 'They fall on the body' means they fall down on the body here and there. They, it seems, open up hell and show it to the great populace.

Yathāphāsukaṭṭhānanti mayaṃ kañcipi desaṃ uddissa na gacchāma, yattha pana vasantassa pabbajitassa phāsu hoti, taṃ yathāphāsukaṭṭhānaṃ gacchāmāti adhippāyo. Saṅghāti saṃhatā. Gaṇāti taṃtaṃseṇibhāvena gaṇitabbatāya gaṇā. Gaṇībhūtāti ekajjhāsayā hutvā rāsibhūtā. Adinnādānantiādīsupi niraye paccitvā manussalokaṃ āgatassa vipākāvasesenāti ānetvā yojetabbaṃ.

'A comfortable place': the intention is, 'We do not go aiming for any particular region, but we go to whatever is a comfortable place, that is, wherever it is comfortable for one who has gone forth to dwell.' 'Throngs' (saṅghā) means united. 'Flocks' (gaṇā) are so called because they are to be counted as a flock in the sense of this or that category. 'Having formed flocks' (gaṇībhūtā) means having become of a single intention, they have become a mass. In the case of taking what is not given and so on, too, it should be connected thus: 'by the residual result of kamma for one who has come to the human world after having been tormented in hell.'

Paggaṇhissāmīti sambhāvanaṃ uppādessāmi. Nesaṃ kattabbanti cintesīti yojanā. Kiṃ cintesi? Āghātaṃ uppādetvā anatthakaraṇūpāyaṃ. Tenāha ‘‘so dhammakathāpariyosāne’’tiādi. Nāgabalapicchillādīnanti nāgabalasāsapaaṅkolatelakaṇikāraniyyāsādīnaṃ cikkhallānaṃ. Viheṭhayiṃsu nirayādikathāhi ghaṭṭentā. Chadvārārammaṇeti cakkhādīnaṃ channaṃ dvārānaṃ ārammaṇabhūte rūpādivisaye.

'I will support them' means 'I will generate esteem for them.' The construction is: 'He thought of doing it to them.' What did he think? A means of causing harm after having generated aversion. Therefore it is said: 'at the conclusion of the Dhamma talk,' and so on. 'Of nāgabala, picchilla, etc.' means of the slimes of nāgabala, mustard, aṅkola oil, kaṇikāra resin, and so on. They harassed them, agitating them with talks about hell and so on. 'In the objects of the six doors' means in the domain of forms and so on, which are the objects of the six doors, that is, the eye, etc.

Nava vuṭṭhiyoti udakavuṭṭhi sumanapupphavuṭṭhi māsakavuṭṭhi kahāpaṇavuṭṭhi ābharaṇavuṭṭhi āvudhavuṭṭhi aṅgāravuṭṭhi pāsāṇavuṭṭhi vālikāvuṭṭhīti imā nava vuṭṭhiyo. Avañcayīti sakkāraṃ karonto viya hutvā asakkāraṃ karonto anatthacaraṇena vañcayi. Adūsaketi anaparādhe.

'Nine showers': these are the nine showers: a shower of water, a shower of jasmine flowers, a shower of māsaka coins, a shower of kahāpaṇa coins, a shower of ornaments, a shower of weapons, a shower of embers, a shower of stones, and a shower of sand. 'He deceived': he deceived by unbeneficial conduct, acting disrespectfully while seeming to act respectfully. 'The innocent' means those without offense.

‘‘Diṭṭhamaṅgalikā brāhmaṇakaññā’’ti jātakaṭṭhakathādīsu (jā. aṭṭha. 4.15.mātaṅgajātakavaṇṇanā) āgataṃ, idha pana ‘‘seṭṭhidhītā’’ti. Vāreyyatthāyāti āvāhatthāya, assāti pesitapuggalassa. Tādisena nīcakulasaṃvattaniyena kammunā laddhokāsena caṇḍālayoniyaṃ nibbatto.

'Diṭṭhamaṅgalikā, the brahmin maiden' is what is found in the Jātaka commentary and so on (Jā-a IV 375ff), but here it is 'the treasurer's daughter.' 'For the sake of choosing' means for the purpose of marriage; 'his' refers to the person who was sent. He was reborn in an outcaste's womb, having found the opportunity through such a kamma that leads to a low-class family.

Cammageheti [Pg.33] cammena chādite gehe. Mātaṅgotvevassa nāmaṃ ahosi jātisamudāgataṃ. Tanti ghaṇṭaṃ. Vādento tālanena saddaṃ karonto. Mahāpathaṃ paṭipajji diṭṭhamaṅgalikāya gehadvārasamīpena.

'In a leather house' means in a house covered with leather. His name was indeed Mātaṅga, derived from his birth. 'A stringed instrument' means a bell. 'Playing' means making a sound by striking. He took to the great road near the door of Diṭṭhamaṅgalikā's house.

Tassā veyyāvaccakarā ceva upaṭṭhākamanussā paṭibaddhā ca surāsoṇḍādayo jāṇukapparādīhi sukoṭṭitaṃ koṭṭitabhāvena mucchaṃ āpannattā matoti saññāya chaḍḍesuṃ.

Her attendants and servants, who were attached to her, drunkards and so on, abandoned him, perceiving him as dead because he had fallen into a faint from being well beaten with knees, elbows, and the like.

Atha bodhisatto āyuavasesassa atthitāya mandamande vāte vāyante cirena saññaṃ paṭilabhati. Tenāha ‘‘mahāpuriso’’tiādi. Gehaṅgaṇeti gehassa mahādvārato bahi vivaṭaṅgaṇe. Patitoti pātaṃ katvā icchitatthanipphattiṃ antaraṃ katvā anuppavesena nipanno. Diṭṭhamaṅgalikāyāti diṭṭhamaṅgalikākāraṇena.

Then the Bodhisatta, because a remainder of his life-span existed, regained consciousness after a long time as a gentle wind was blowing. Therefore it is said: 'the great being,' and so on. 'In the house-courtyard' means in the open courtyard outside the main gate of the house. 'Fallen' means having fallen down, he lay there without entering, having made the accomplishment of his desired aim an intermediate matter. 'Because of Diṭṭhamaṅgalikā' means for the sake of Diṭṭhamaṅgalikā.

Yasanti vibhavaṃ kittisaddañca. Candanti candamaṇḍalaṃ, candavimānanti attho. Ucchiṭṭhageheti parehi paribhuttagehe. Maṇḍapeti nagaramajjhe mahāmaṇḍape.

'Fame' means wealth and the sound of glory. 'The moon' means the moon's disk, that is, the moon mansion. 'In a leftover house' means in a house used by others. 'Causes to be decorated' means in a great pavilion in the middle of the city.

Khīramaṇimūlanti khīramūlaṃ, pādesu baddhamaṇimūlañca. Yāvatā vācuggatā pariyattīti yattako manussavacīdvārato uggato nikkhanto pavatto, yaṃkiñci vacīmayanti attho. Ākāsaṅgaṇeti vivaṭaṅgaṇe.

'The price of milk and gems' means the price of milk and the price of gems tied to the feet. 'As far as the verbal learning extends' means however much has been uttered, issued forth, and proceeded from the human door of speech, whatever is made of speech—that is the meaning. 'In the open-air courtyard' means in an open courtyard.

Dummavāsīti dhūmo dhūsaro, anañjitāmaṇḍitoti adhippāyo. Otallakoti nihīnajjhāsayo, appānubhāvoti attho. Paṭimuñca kaṇṭheti yāva galavāṭakā pārupitvā. Ko re tuvanti are ko nāma tvaṃ.

'Clad in smoke' means smoky, dust-colored; the intention is 'unanointed and unadorned.' 'A contemptible one' means one of base disposition, that is, of little spiritual power. 'Drape it on your neck' means having covered yourself up to the throat. 'Who are you, fellow?' means 'Hey, what is your name?'

Pakatanti paṭiyattaṃ nānappakārato abhisaṅkhataṃ. Uttiṭṭhapiṇḍanti antaragharaṃ upagamma ṭhatvā laddhabbapiṇḍaṃ, bhikkhāhāranti attho. Labhatanti lacchatu. Sapākoti mahāsatto jātivasena yathābhūtaṃ attānaṃ āvikaroti.

'Prepared' means prepared, fashioned in various ways. 'Alms received while standing' means almsfood to be received by going inside a house and standing; the meaning is begged food. 'Let him receive' means 'may he receive.' 'An outcaste': the great being reveals himself as he really is in accordance with his birth.

Atthatthitaṃ saddahatoti samparāyikassa atthassa atthibhāvaṃ saddahantassa. Apehīti apagaccha. Ettoti imasmā ṭhānā. Jammāti lāmaka.

'For one who believes, desirous of the goal' means for one who has faith in the existence of a goal relating to the future life. 'Go away!' means depart. 'From here' means from this place. 'Wretch!' means base person.

Anūpakhetteti [Pg.34] ajaṅgale udakasampanne khette phalavisesaṃ paccāsīsantā. Etāya saddhāya dadāhi dānanti ninnaṃ thalañca pūrento megho viya guṇavante nigguṇe ca dānaṃ dehi, evaṃ dento ca appeva ārādhaye dakkhiṇeyyeti. Dakkhiṇeyyeti sīlādiguṇasamannāgate.

'In a fertile field' means in a field that is not a jungle and is endowed with water, while hoping for a special fruit. 'Give a gift with this faith' means: 'Give a gift to the virtuous and the virtueless alike, like a cloud filling up low and high ground; and giving thus, one might just satisfy one worthy of offerings.' 'Worthy of offerings' means those endowed with such qualities as virtue.

Tānīti te brāhmaṇā. Veṇupadarenāti veḷuvilīvena.

'They' means those brahmins. 'With a bamboo splinter' means with a strip of bamboo.

Giriṃ nakhena khaṇasīti pabbataṃ attano nakhena khaṇanto viya ahosi. Ayoti kālalohaṃ. Padahasīti abhibhavasi, attano sarīrena abhibhavanto viya ahosi.

'You dig a mountain with a fingernail' is as if one were digging a mountain with one's own fingernail. 'Iron' means black metal. 'You attack' means you overpower; it is as if one were overpowering with one's own body.

Āvedhitanti calitaṃ viparivattetvā ṭhitaṃ. Piṭṭhitoti piṭṭhipassena. Bāhuṃ pasāreti akammaneyyanti akammakkhamaṃ bāhudvayaṃ thaddhaṃ sukkhadaṇḍakaṃ viya kevalaṃ pasāreti, na samiñjeti, setāni akkhīni parivattanena kaṇhamaṇḍalassa adissanato.

'Trembling' means having moved and turned about, he stood still. 'From behind' means on the back side. 'He stretches out his arms, unserviceable': he just stretches out his pair of arms, which are incapable of work, stiff like dry sticks; he does not bend them. His eyes are white because the black pupils are not seen due to their rolling.

Jīvitanti jīvanaṃ.

'Life' means living.

Vehāyasanti ākāse. Pathaddhunoti pathabhūtaddhuno viya.

'In the air' means in the sky. 'A highwayman' is like one who is a road-destroyer.

Saññampi na karotīti ‘‘ime kulappasutā’’ti saññāmattampi na karoti. Dantakaṭṭhakucchiṭṭhakanti khāditadantakaṭṭhattā vuttaṃ. Etasseva upari patissati appaduṭṭhapadosabhāvato, mahāsattassa tadā ukkaṃsagatakhettabhāvato. Iddhivisayo nāma acinteyyo, tasmā kathaṃ sūriyassa uggantuṃ nādāsīti na cintetabbaṃ. Aruṇuggaṃ na paññāyatīti tasmiṃ padese aruṇapabhā na paññāyati, andhakāro eva hoti.

'He does not even form a perception' means he does not form even a mere perception that "these are of good families." 'A chewed tooth-stick' is said because it is a chewed tooth-cleaning stick. It will fall upon that very one because of his malice toward one who is not corrupt and because the great being was then a supreme field of merit. The range of psychic power is inconceivable; therefore, one should not ponder, "How did he not allow the sun to rise?" 'The rising of the dawn is not perceived' means that in that region the light of dawn was not visible; there was only darkness.

Yakkhāvaṭṭo nu kho ayaṃ kālavipariyāyo. Mahāpaññanti mahantānaṃ paññānaṃ adhiṭṭhānabhūtaṃ. Janapadassa mukhaṃ passathāti imassa janapadavāsino janassa upaddavena maṅkubhūtaṃ mukhaṃ passatha.

"This reversal of time must be the work of a yakkha." 'Of great wisdom' means the foundation of great wisdoms. 'See the face of the country' means: see the face of the people dwelling in this country, who have become downcast because of the disaster.

Etassa kathā etasseva upari patissatīti yāhi tena pāramitāparibhāvanasamiddhāhi nānāsamāpattivihāraparipūritāhi sīladiṭṭhisampadāhi susaṅkhatasantāne mahākaruṇādhivāse mahāsatte ariyūpavādakammaabhisapasaṅkhātā pharusavācā pavattitā, sā abhisapi tassa khettavisesabhāvato tassa ca ajjhāsayapharusatāya diṭṭhadhammavedaniyakammaṃ hutvā [Pg.35] sace so mahāsattaṃ na khamāpeti, sattame divase vipaccanasabhāvaṃ jātaṃ, khamāpite pana mahāsatte payogasampatti paṭibāhitattā avipākadhammataṃ āpajjati ahosikammabhāvato. Ayañhi ariyūpavādapāpassa diṭṭhadhammavedaniyassa dhammatā, tena vuttaṃ ‘etassa kathā etasseva upari patissatī’tiādi. Mahāsatto pana taṃ tassa upari patituṃ na adāsi, upāyena mocesi. Tena vuttaṃ cariyāpiṭake (cariyā. 2.64) –

Regarding the statement, "His words will fall upon his own head": When that harsh speech—reckoned as a curse, the kamma of reviling a noble one—was uttered by him against the great being—who was endowed with the successful cultivation of the perfections, replete with various meditative attainments, possessed of virtue and right view, whose mental continuum was well-composed, and who was a repository of great compassion—that curse, because of the special nature of that field of merit and the harshness of the ascetic's intention, became a kamma to be experienced in this very life. If he does not obtain the great being's forgiveness, it is its nature to ripen on the seventh day. But when the great being has been asked for and has granted forgiveness, since the successful undertaking of the curse is obstructed, it becomes a kamma that does not ripen, having become defunct. For this is the nature of the evil of reviling a noble one, which is to be experienced in this very life. Hence it was said, "His words will fall upon his own head," and so on. The great being, however, did not allow it to fall upon him; he released him by a skillful means. Therefore it is said in the Cariyāpiṭaka:

‘‘Yaṃ so tadā maṃ abhisapi, kupito duṭṭhamānaso;

Tasseva matthake nipati, yogena taṃ pamocayi’’nti.

"The curse that he, angry and with a corrupt mind, then uttered against me, would have fallen upon his own head; but by a stratagem I released him."

Yañhi tattha sattame divase bodhisattena sūriyuggamananivāraṇaṃ kataṃ, ayamettha yogoti adhippeto. Yogena hi ubbaḷhā sarājikā parisā nagaravāsino negamā ceva jānapadā ca bodhisattassa santikaṃ tāpasaṃ ānetvā khamāpesuṃ. So ca bodhisattassa guṇe jānitvā tasmiṃ cittaṃ pasādesi. Yaṃ panassa matthake mattikāpiṇḍassa ṭhapanaṃ, tassa ca sattadhā phālanaṃ kataṃ, taṃ manussānaṃ cittānurakkhaṇatthaṃ. Aññathā hi – ‘‘ime pabbajitā samānā cittassa vase vattanti, na pana cittaṃ attano vase vattāpentī’’ti mahāsattampi tena sadisaṃ katvā gaṇheyyuṃ, tadassa tesaṃ dīgharattaṃ ahitāya dukkhāyāti. Tenāha ‘‘athassā’’tiādi.

For the prevention of the sun's rising done by the Bodhisatta on the seventh day—this is what is intended here by 'stratagem.' For by this stratagem, the distressed assembly with its king—the city-dwellers, townsfolk, and country-folk—brought the ascetic to the Bodhisatta and had him ask for forgiveness. And he, having come to know the Bodhisatta's virtues, clarified his mind towards him. As for the placing of a lump of clay on his head and its splitting into seven pieces, that was done for the sake of protecting the people's minds. For otherwise, thinking, "These ascetics, though alike, act under the sway of their minds and do not bring their minds under their own sway," they might have regarded the great being as being just like him, and that would have led to their long-term harm and suffering. Therefore it is said, "Then to him," and so on.

Lohakūṭavassanti ayaguḷavassaṃ. Tadā hi ratanamattāni diyaḍḍharatanamattānipi tikhiṇaṃsāni ayaguḷamaṇḍalāni ito cito ca nipatantā manussānaṃ sarīrāni khaṇḍakhaṇḍakāni akaṃsu. Kalalavassanti tanukakaddamapaṭalakaddamaṃ. Upahaccāti āghāṭetvā. Tadeva majjhāraññaṃ.

'A rain of iron hammers' means a rain of iron balls. For at that time, sharp-edged iron discs the size of a fist or one and a half fists fell here and there, cutting people's bodies to pieces. 'A rain of mud' means a thin layer of mire and thick mud. 'Having struck' means having struck. That very middle of the forest.

67. Anuviccakāranti anuviccakaraṇaṃ. Kāraṇehi dvīhi aniyyānikasāsane ṭhitānaṃ attano sāvakattaṃ upagate paggahaniggahāni dassetuṃ ‘‘kasmā’’tiādi vuttaṃ.

67. 'Acting after investigation' means the act of investigating. The words "Why?" and so on were said for two reasons: to show commendation and censure to those who, while established in a teaching that does not lead to deliverance, had become his disciples.

69. Anupubbiṃ kathanti (dī. ni. ṭī. 2.75-76; a. ni. ṭī. 3.8.12) anupubbiyā anupubbaṃ kathetabbakathaṃ, kā pana sā? Dānādikathā. Dānakathā tāva pacurajanesupi pavattiyā sabbasādhāraṇattā sukarattā sīle patiṭṭhānassa upāyabhāvato ca āditova kathitā[Pg.36]. Pariccāgasīlo hi puggalo pariggahavatthūsu nissaṅgabhāvato sukheneva sīlāni samādiyati, tattha ca suppatiṭṭhito hoti. Sīlena dāyakapaṭiggahaṇavisuddhito parānuggahaṃ vatvā parapīḷānivattivacanato, kiriyadhammaṃ vatvā akiriyadhammavacanato, bhogayasasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānakathānantaraṃ sīlakathā kathitā. Tañca sīlaṃ vaṭṭanissitaṃ, ayaṃ bhavasampatti tassa phalanti dassanatthaṃ, imehi ca dānasīlamayehi paṇītacariyabhedabhinnehi puññakiriyavatthūhi etā cātumahārājikādīsu paṇītatarādibhedabhinnā aparimeyyā bhogabhavasampattiyoti dassanatthaṃ tadanantaraṃ saggakathā. Svāyaṃ saggo rāgādīhi upakkiliṭṭho sabbadā anupakkiliṭṭho ariyamaggoti dassanatthaṃ saggānantaraṃ maggo, maggañca kathentena tadadhigamūpāyasandassanatthaṃ saggapariyāpannāpi pageva itare sabbepi kāmā nāma bahvādīnavā aniccā addhuvā vipariṇāmadhammāti kāmānaṃ ādīnavo. Hīnā gammā pothujjanikā anariyā anatthasañhitāti tesaṃ okāro lāmakabhāvo, sabbepi bhavā kilesānaṃ vatthubhūtāti tattha saṃkileso. Sabbaso kilesavippamuttaṃ nibbānanti nekkhamme ānisaṃso ca kathetabboti ayamattho maggantīti ettha iti-saddena dassitoti veditabbaṃ.

69. Gradual instruction (dī. ni. ṭī. 2.75-76; a. ni. ṭī. 3.8.12) means the instruction that should be given in gradual sequence. What is that? The instruction beginning with giving. The talk on giving is given first because it is common to all, easy to do, and is a means for becoming established in virtue. For a person of generous character, being unattached to possessions, easily undertakes the moral precepts and becomes well established in them. The talk on virtue is given after the talk on giving because, with virtue, having spoken of benefiting others, one speaks of refraining from harming others; having spoken of a principle of action, one speaks of a principle of inaction; and having spoken of the cause for attaining wealth and fame, one speaks of the cause for attaining a good existence. To show that this virtue is dependent on the round of existence and that this attainment of a good existence is its fruit, and to show that through these meritorious actions—differentiated into the refined practices of giving and virtue—immeasurable attainments of wealth and good existence are achieved, distinguished as progressively more refined in the realms of the Four Great Kings and so on, the talk on heaven is given next. To show that this heaven is defiled by lust and so on, while the noble path is always undefiled, the path is taught after the talk on heaven. And when speaking of the path, to show the means for its attainment, it should be explained that all sensual pleasures—even those pertaining to heaven, let alone others—are full of dangers, being impermanent, transient, and subject to change: this is the danger in sensual pleasures. That they are base, vulgar, worldly, ignoble, and unbeneficial: this is their inferiority and baseness. That all forms of existence are a basis for the defilements: this is their defilement. And that Nibbāna is complete release from all defilements: this is the benefit in renunciation. It should be understood that this meaning is indicated by the word "iti" in the phrase "up to the path" (magganti).

Sukhānaṃ nidānanti diṭṭhadhammikānaṃ samparāyikānaṃ nibbānasañhitānañcāti sabbesampi sukhānaṃ kāraṇaṃ. Yañhi kiñci loke bhogasukhaṃ nāma, taṃ sabbaṃ dānanidānanti pākaṭo ayamattho. Yaṃ pana jhānavipassanāmaggaphalanibbānapaṭisaṃyuttaṃ sukhaṃ, tassapi dānaṃ upanissayapaccayo hotiyeva. Sampattīnaṃ mūlanti yā imā loke padesarajjasirissariyasattaratanasamujjalacakkavattisampadāti evaṃpabhedā mānusikā sampattiyo, yā ca cātumahārājādigatā dibbā sampattiyo, yā vā panaññāpi sampattiyo, tāsaṃ sabbāsaṃ idaṃ mūlakāraṇaṃ. Bhogānanti bhuñjitabbaṭṭhena ‘‘bhogo’’nti laddhanāmānaṃ manāpiyarūpādīnaṃ, tannissayānaṃ vā upabhogasukhānaṃ, patiṭṭhā niccalādhiṭṭhānatāya. Visamagatassāti byasanappattassa. Tāṇanti rakkhā tato paripālanato. Leṇanti byasanehi paripātiyamānassa olīyanapadeso. Gatīti gantabbaṭṭhānaṃ. Parāyaṇanti paṭisaraṇaṃ. Avassayoti vinipatituṃ adento nissayo. Ārammaṇanti olubbhārammaṇaṃ.

A source of happiness means a cause of all kinds of happiness: those in the present life, in future lives, and those connected with Nibbāna. For whatever happiness from wealth there is in the world, all of it has giving as its source—this meaning is clear. Moreover, for the happiness connected with jhāna, insight, path, fruition, and Nibbāna, giving is also indeed a decisive support condition. The root of attainments means this is the root cause of all of them: human attainments of such kinds as regional kingship, glorious sovereignty, the attainment of a wheel-turning monarch resplendent with the seven treasures, and so on; and divine attainments such as those of the Four Great Kings and so on; and whatever other attainments there may be. 'Of wealth' means of pleasing forms and so on, which have obtained the name "wealth" (bhoga) in the sense that they are to be enjoyed, or of the pleasures of enjoyment dependent on them. A foundation: because it is an unshakable basis. For one in a difficult situation: for one who has met with misfortune. Shelter: protection, because it guards from that. A cave: a place of shelter for one being pursued by misfortunes. A destination: a place to go. A final resort: a refuge. A support: a basis that does not allow one to fall. An object: an object to hold on to.

Ratanamayasīhāsanasadisanti [Pg.37] sabbaratanamayasattaṅgamahāsīhāsanasadisaṃ, mahagghaṃ hutvā sabbaso vinipatituṃ appadānato. Mahāpathavisadisaṃ gatagataṭṭhāne patiṭṭhāsambhavato. Yathā dubbalassa purisassa ālambanarajju uttiṭṭhato tiṭṭhato ca upatthambho, evaṃ dānaṃ sattānaṃ sampattibhave upapattiyā ṭhitiyā ca paccayo hotīti āha ‘‘ālambanaṭṭhena ālambanarajjusadisa’’nti. Dukkhanittharaṇaṭṭhenāti duggatidukkhanittharaṇaṭṭhena. Samassāsanaṭṭhenāti lobhamacchariyādipaṭisattupaddavato sammadeva assāsanaṭṭhena. Bhayaparittāṇaṭṭhenāti dāliddiyabhayato paripālanaṭṭhena. Maccheramalādīhīti maccheralobhadosaissāmicchādiṭṭhivicikicchādi cittamalehi. Anupalittaṭṭhenāti anupakkiliṭṭhatāya. Tesanti maccheramalādīnaṃ. Etesaṃ eva durāsadaṭṭhena. Asantāsanaṭṭhenāti asantāsahetubhāvena. Yo hi dāyako dānapati, so sampatipi na kutoci santasati, pageva āyatiṃ. Balavantaṭṭhenāti mahābalavatāya. Dāyako hi dānapati sampati pakkhabalena balavā hoti, āyatiṃ pana kāyabalādīhi. Abhimaṅgalasammataṭṭhenāti ‘‘vuḍḍhikāraṇa’’nti abhisammatabhāvena. Vipattito sampattiyā nayanaṃ khemantabhūmisampāpanaṃ.

"Similar to a jeweled lion-throne" means similar to the great seven-limbed lion-throne made of all kinds of jewels, because, being of great value, it does not allow one to fall completely. "Similar to the great earth" because it makes a footing possible in every place one goes. Just as a support-rope is a help for a weak person in getting up and standing, so giving is a condition for beings' arising and stability in a good existence; thus it says, "similar to a support-rope in the sense of being a support." "In the sense of crossing over suffering" means in the sense of crossing over the suffering of a bad destination. "In the sense of giving relief" means in the sense of giving proper relief from the trouble from such adversaries as greed and stinginess. "In the sense of protection from fear" means in the sense of protecting from the fear of poverty. "By the stains of stinginess, etc." means by such mental stains as stinginess, greed, hatred, envy, wrong view, and doubt. "In the sense of being unsmeared" means because of being undefiled. "Of them" means of the stains of stinginess, etc. Because of being hard to assail by them. "In the sense of not trembling" means by being a cause of fearlessness. For a donor, a master of giving, does not tremble at anything even in the present, let alone in the future. "In the sense of being powerful" means because of great power. For a donor, a master of giving, is powerful in the present through the power of his faction, and in the future through physical strength, etc. "In the sense of being deemed a high blessing" means because of being considered a "cause of growth." Leading from misfortune to success is the attainment of the state of security.

Idāni mahābodhicariyabhāvenapi dānaguṇaṃ dassetuṃ dānaṃ nāmetantiādi vuttaṃ. Tattha attānaṃ niyyādentenāti etena dānaphalaṃ sammadeva passantā mahāpurisā attano jīvitampi pariccajanti, tasmā ko nāma viññujātiko bāhire vatthumhi saṅgaṃ kareyyāti ovādaṃ deti. Idāni yā lokiyā lokuttarā ca ukkaṃsagatā sampattiyo, tā sabbā dānatoyeva pavattantīti dassento ‘‘dānañhī’’tiādimāha. Tattha sakkamārabrahmasampattiyo attahitāya eva, cakkavattisampatti pana attahitāya ca parahitāya cāti dassetuṃ sā tāsaṃ parato vuttā. Etā lokiyā, imā pana lokuttarāti dassetuṃ ‘‘sāvakapāramīñāṇa’’ntiādi vuttaṃ. Tāsupi ukkaṭṭhukkaṭṭhatarukkaṭṭhatamameva dassetuṃ kamena ñāṇattayaṃ vuttaṃ. Tesaṃ pana dānassa paccayabhāvo heṭṭhā vuttoyeva. Eteneva tassa brahmasampattiyāpi paccayabhāvo dīpitoti veditabbo.

Now, to demonstrate the virtue of generosity even in the mode of the great bodhisatta's conduct, it is said, “Generosity is called…,” and so on. Herein, by the words “by one who offers himself,” he gives the admonition that great beings, rightly seeing the fruit of giving, renounce even their own lives; therefore, what person of understanding would form an attachment to external things? Now, to show that all worldly and supramundane excellent attainments proceed from giving alone, he said, “For giving…,” and so on. Herein, the attainments of Sakka, Māra, and Brahmā are for one’s own welfare only, while the attainment of a wheel-turning monarch is for both one’s own welfare and the welfare of others. To indicate this, it is mentioned after them. These are worldly; but to show that the others are supramundane, it is said, “the knowledge of the disciples’ perfections,” and so on. Among these too, to show what is excellent, more excellent, and most excellent, the threefold knowledge is stated in sequence. But the status of giving as a condition for these has already been stated below. By this itself, it should be understood that its status as a condition for the Brahmā attainment is also explained.

Dānañca nāma hitajjhāsayena, pūjāvasena vā attano santakassa paresaṃ pariccajanaṃ, tasmā dāyako purisapuggalo paresaṃ santakaṃ harissatīti [Pg.38] aṭṭhānametanti āha – ‘‘dānaṃ dadanto sīlaṃ samādātuṃ sakkotī’’ti. Sīlālaṅkārasadiso alaṅkāro natthi sobhāvisesāvahattā sīlassa. Sīlapupphasadisaṃ pupphaṃ natthīti etthāpi eseva nayo. Sīlagandhasadiso gandho natthīti ettha ‘‘candanaṃ tagaraṃ vāpī’’tiādikā (dha. pa. 55; mi. pa. 4.1.1) gāthā – ‘‘gandho isīnaṃ ciradikkhitānaṃ, kāyā cuto gacchati mālutenā’’tiādikā (jā. 2.17.55) jātakagāthāyo ca āharitvā vattabbā, sīlañhi sattānaṃ ābharaṇañceva alaṅkāro ca gandhavilepanañca dassanīyabhāvāvahañca. Tenāha ‘‘sīlālaṅkārena hī’’tiādi.

Giving is the relinquishing of one’s own possessions to others out of a benevolent disposition or by way of veneration. Therefore, he says it is impossible that a person who is a giver would take what belongs to others: “While giving, one is able to undertake moral virtue.” There is no ornament like the ornament of moral virtue, for moral virtue brings a special splendor. The same principle applies here to the words, “There is no flower like the flower of moral virtue.” Regarding the words, “There is no fragrance like the fragrance of moral virtue,” the verse beginning “Sandalwood, tagara…” (Dhp 55; Mil 4.1.1) and the Jātaka verse beginning “The fragrance of the long-ordained seers, issuing from their bodies, travels on the wind…” (Ja 2.17.55) should be cited. For moral virtue is for beings an adornment, an ornament, a fragrant ointment, and it brings a pleasing appearance. Hence it is said, “For by the ornament of moral virtue…,” and so on.

Ayaṃ saggo labbhatīti idaṃ majjhimehi chandādīhi samādānasīlaṃ sandhāyāha. Tenāha sakko devarājā –

The words, “This heaven is attainable,” are said in reference to the moral virtue undertaken with middling intention and so on. Therefore Sakka, the king of the devas, said:

‘‘Hīnena brahmacariyena, khattiye upapajjati;

Majjhimena ca devattaṃ, uttamena visujjhatī’’ti. (jā. 1.8.75;

2.22.429;

dī. ni. ṭī. 2.75-76);

“By an inferior holy life, one is reborn among the khattiyas; by a middling one, one attains the state of a deva; by a superior one, one is purified.”

Iṭṭhoti sukho. Kantoti kamanīyo. Manāpoti manavaḍḍhanako. Taṃ pana tassa iṭṭhādibhāvaṃ dassetuṃ ‘‘niccamettha kīḷā’’tiādi vuttaṃ.

Pleasant means agreeable. Lovely means desirable. Agreeable means gladdening the mind. But to show its nature of being pleasant and so on, it is said, “Here there is constant sport…,” and so on.

Dosoti aniccatādinā appassādādinā ca dūsitabhāvo, yato te viññūnaṃ cittaṃ nārādhenti. Atha vā ādīnaṃ vāti pavattetīti ādīnavo, paramakapaṇatā. Tathā ca kāmā yathābhūtaṃ paccavekkhantānaṃ paccupatiṭṭhanti. Lāmakabhāvoti aseṭṭhehi sevitabbo, seṭṭhehi na sevitabbo nihīnabhāvo. Saṃkilissananti vibādhakatā upatāpatā ca.

Fault means the state of being corrupted by impermanence and so on, and by little gratification and so on, since they do not please the minds of the wise. Or, it is a drawback (ādīnava) because it emits (vāti) misery (ādīnaṃ); it is extreme wretchedness. And sensual pleasures appear in such a way to those who review them as they really are. The state of being inferior means a base condition to be resorted to by the ignoble, not to be resorted to by the noble. ‘They are defiling’ means oppressiveness and torment.

Nekkhamme ānisaṃsanti ettha yattakā kāmesu ādīnavā, tappaṭipakkhato tattakā nekkhamme ānisaṃsā. Apica – ‘‘nekkhammaṃ nāmetaṃ asambādhaṃ asaṃkiliṭṭhaṃ nikkhantaṃ kāmehi, nikkhantaṃ kāmasaññāya, nikkhantaṃ kāmavitakkehi, nikkhantaṃ kāmapariḷāhehi, nikkhantaṃ byāpādasaññāyā’’tiādinā (sārattha. ṭī. mahāvagga 3.26; dī. ni. ṭī. 2.75-76) nayena nekkhamme ānisaṃse pakāsesi, pabbajjāya jhānādīsu ca guṇe vibhāvesi vaṇṇesi. Kallacittanti heṭṭhā pavattitadesanāya assaddhiyādīnaṃ cittadosānaṃ vigatattā uparidesanāya bhājanabhāvūpagamanena kammakkhamacittaṃ. Aṭṭhakathāyaṃ pana yasmā assaddhiyādayo cittassa rogabhūtā[Pg.39], tadā te vigatā, tasmā āha ‘‘arogacitta’’nti. Diṭṭhimānādikilesavigamena muducittaṃ. Kāmacchandādivigamena vinīvaraṇacittaṃ. Sammāpaṭipattiyaṃ uḷārapītipāmojjayogena udaggacittaṃ. Tattha saddhāsampattiyā pasannacittaṃ. Yadā bhagavā aññāsīti sambandho. Atha vā kallacittanti kāmacchandavigamena arogacittaṃ. Muducittanti byāpādavigamena mettāvasena akathinacittaṃ. Vinīvaraṇacittanti uddhaccakukkuccavigamena vikkhepassa vigatattā tena apihitacittaṃ. Udaggacittanti thinamiddhavigamena sampaggahitavasena alīnacittaṃ. Pasannacittanti vicikicchāvigamena sammāpaṭipattiyaṃ adhimuttacittanti evamettha sesapadānaṃ attho veditabbo.

The benefits in renunciation: Here, however many drawbacks there are in sensual pleasures, there are just as many benefits in renunciation, as their opposite. Further, by the method beginning: “Renunciation is unconfined, undefiled, departed from sensual pleasures, departed from perceptions of sensuality, departed from thoughts of sensuality, departed from the fever of sensuality, departed from perceptions of ill will…,” he proclaimed the benefits in renunciation, and he explained and extolled the qualities in the going forth, in the jhānas, and so on. A ready mind means a mind fit for the task, since the mental faults of lack of faith, etc., have departed on account of the preceding discourse, and it has become a vessel for the subsequent discourse. In the commentary, however, it is said: “Since lack of faith and so on are diseases of the mind, when they have departed, it is called ‘a healthy mind.’” A malleable mind is one so called because of the departure of the defilements of views, conceit, etc. A mind without hindrances is one so called because of the departure of sensual desire, etc. An uplifted mind is one so called because of its connection with sublime rapture and joy in right practice. Therein, a confident mind is one so called because of its endowment with faith. The connection is with “When the Blessed One knew….” Or, a ready mind means a healthy mind through the departure of sensual desire. A malleable mind means a mind that is not stiff, through the departure of ill will, by way of loving-kindness. A mind without hindrances means a mind that is not covered by them, since distraction has departed through the departure of restlessness and remorse. An uplifted mind means a mind that is not sluggish, by way of being well exerted, through the departure of sloth and torpor. A confident mind means a mind resolved upon right practice through the departure of doubt. In this way the meaning of the remaining terms should be understood here.

Seyyathāpītiādinā upamāvasena upālissa saṃkilesappahānaṃ ariyamagganipphādanañca dasseti. Apagatakāḷakanti vigatakāḷakaṃ. Sammadevāti suṭṭhu eva. Rajananti nīlapītādiraṅgajātaṃ. Paṭiggaṇheyyāti gaṇheyya pabhassaraṃ bhaveyya. Tasmiṃyeva āsaneti tissaṃ eva nisajjāyaṃ. Etenassa lahuvipassakatā tikkhapaññatā sukhapaṭipadākhippābhiññatā ca dassitā hoti. Virajanti apāyagamanīyarāgarajādīnaṃ vigamena virajaṃ. Anavasesadiṭṭhivicikicchāmalāpagamena vītamalaṃ. Tiṇṇaṃ maggānanti heṭṭhimānaṃ tiṇṇaṃ maggānaṃ. Tassa uppattiākāradassananti kasmā vuttaṃ? Nanu maggañāṇaṃ asaṅkhatadhammārammaṇanti codanaṃ sandhāyāha ‘‘taṃ hī’’tiādi. Tattha paṭivijjhantanti asammohapaṭivedhavasena paṭivijjhantaṃ. Tenāha ‘‘kiccavasenā’’ti.

By the passage beginning “Just as…,” he shows by way of a simile the abandoning of the defilements and the accomplishment of the noble path in Upāli. Free from dark stain means with its dark stain departed. Properly means quite well. Dye means a kind of color such as blue or yellow. Would take means it would accept it, it would become bright. On that very seat means in that very sitting. By this is shown his swift insight, sharp wisdom, and pleasant practice with swift direct knowledge. Stainless means stainless through the departure of the dust of lust, etc., which leads to the plane of misery. Unblemished means with its blemishes removed through the complete removal of the stain of views and doubt. Of the three paths means of the three lower paths. Why was it said, “seeing the mode of its arising”? Anticipating the objection, “But doesn’t path knowledge have the unconditioned Dhamma as its object?” he says, “For that…,” and so on. Therein, penetrating means penetrating by way of undeluded penetration. Hence he says, “by way of function.”

Tatridaṃ upamāsaṃsandanaṃ – vatthaṃ viya cittaṃ, vatthassa āgantukamalehi kiliṭṭhabhāvo viya cittassa rāgādimalehi saṃkiliṭṭhabhāvo, dhovanasilā viya anupubbīkathā, udakaṃ viya saddhā, udake temetvā ūsagomayachārikābharehi kāḷakapadese sammadditvā vatthassa dhovanapayogo viya saddhāsinehena temetvā satisamādhipaññāhi dose sithile katvā sutādividhinā cittassa sodhane vīriyārambho. Tena payogena vatthe kāḷakāpagamo viya vīriyārambhena kilesavikkhambhanaṃ, raṅgajātaṃ viya ariyamaggo, tena suddhassa vatthassa pabhassarabhāvo viya vikkhambhitakilesassa cittassa maggena pariyodapananti.

Here is the application of the simile: The mind is like the cloth. The mind's state of being defiled by the stains of lust, etc., is like the cloth's state of being defiled by adventitious stains. The graduated discourse is like the washing stone. Faith is like the water. The application of effort to wash the cloth by wetting it with water and rubbing the dark spots with a load of lye, cow dung, and ash is like the arousal of energy to purify the mind by the method of hearing, etc., after having moistened it with the moisture of faith and loosened the faults with mindfulness, concentration, and wisdom. The removal of the dark stains from the cloth by that application of effort is like the suppression of the defilements by the arousal of energy. The noble path is like the dye. The brightness of the clean cloth from that dye is like the purification by the path of the mind whose defilements have been suppressed.

Diṭṭhadhammoti vatvā dassanaṃ nāma ñāṇadassanato aññampi atthīti tannivattanatthaṃ ‘‘pattadhammo’’ti vuttaṃ. Patti ca ñāṇasampattito aññāpi vijjatīti [Pg.40] tato visesanatthaṃ ‘‘viditadhammo’’ti vuttaṃ. Sā panesā viditadhammatā dhammesu ekadesanāpi hotīti nippadesato viditabhāvaṃ dassetuṃ ‘‘pariyogāḷhadhammo’’ti vuttaṃ. Tenassa saccābhisambodhaṃyeva dīpeti. Maggañāṇañhi ekābhisamayavasena pariññādikiccaṃ sādhentaṃ nippadesena catusaccadhammaṃ samantato ogāhantaṃ nāma hoti. Tenāha – ‘‘diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo’’ti. Tiṇṇā vicikicchāti sappaṭibhayakantārasadisā soḷasavatthukā aṭṭhavatthukā ca tiṇṇā vicikicchā tiṇṇavicikicchā. Vigatakathaṃkathoti pavattiādīsu ‘‘evaṃ nu kho, kiṃ nu kho’’ti evaṃ pavattikā vigatā samucchinnā kathaṃkathā. Sārajjakarānaṃ pāpadhammānaṃ pahīnattā tappaṭipakkhesu sīlādiguṇesu suppatiṭṭhitattā vesārajjaṃ visāradabhāvaṃ veyyattiyaṃ patto. Attanā eva paccakkhato diṭṭhattā na tassa paro paccetabbo atthīti aparappaccayo.

Having said ‘one who has seen the Dhamma,’ to prevent the idea that there is some seeing other than knowledge-and-vision, the words ‘one who has attained the Dhamma’ were stated. And since there is also attainment apart from the attainment of knowledge, to distinguish it from that, the words ‘one who has understood the Dhamma’ were stated. And since that understanding of the Dhamma can be of only one part of the teachings, to show that it was understood without remainder, the words ‘one who has penetrated the Dhamma’ were stated. By this he indicates the very awakening to the truths. For path knowledge, while accomplishing the functions of full understanding, etc., by way of a single penetration, is said to plunge into the Dhamma of the four truths all-round, without remainder. Hence it is said: “The Dhamma of the noble truths has been seen by him, thus he is one who has seen the Dhamma.” ‘One who has crossed over doubt’ means that the sixteen-based and eight-based doubt, which is like a perilous wilderness with its dangers, has been crossed over. ‘One who is without perplexity’ means that the perplexity that proceeds as “How is it? What is it?” in regard to continuity, etc., has departed, has been cut off. Because the evil things that cause diffidence have been abandoned, and because he is well established in the qualities of moral virtue, etc., which are their opposite, he has attained fearlessness, confidence, and expertise. Since he has seen it directly for himself, there is no other who is his authority; thus he is not reliant on another.

71. Paṇḍitoti paññavā.

71. A wise person (paṇḍito) means one possessing wisdom (paññavā).

72. Tena hi sammāti dovārikena saddhiṃ sallapatiyeva, ‘‘etthevā’’ti tena vuttavacanaṃ sutvāpi tassa atthaṃ asallakkhento. Kasmā? Paridevatāya. Tenāha ‘‘balavasokena abhibhūto’’ti.

72. Then, “Friend,” he was conversing with the gatekeeper, but though he heard the words spoken by him, “Right here,” he did not notice their meaning. Why? Because of lamentation. Hence it is said, “overcome by powerful sorrow.”

73. Tenevāti yena uttarāsaṅgena āsanaṃ sammajjati, teneva udare parikkhipanto ‘‘māhaṃ satthāraṃ mama sarīrena phusi’’nti antaraṃ karonto uttarāsaṅgena taṃ udare parikkhipanto pariggahetvā. ‘‘Dattapaññatta’’ntiādīsu (dī. ni. 1.171) viya datta-saddo ettha bālapariyāyoti āha ‘‘jaḷosi jāto’’ti. Upaṭṭhākassa aññathābhāvenāti pubbe attano upaṭṭhākassa idāni anupaṭṭhākabhāvena.

73. “With that very upper robe”: this means with the very upper robe with which he sweeps the seat, wrapping it around his belly. Thinking, “May I not touch the Teacher with my body,” he thus creates a barrier, wrapping and grasping it around his belly with the upper robe. Just as in such cases as “Dattapaññatta,” etc., the word “datta” here is a synonym for a fool; thus he said, “You are born a dullard.” “Due to the attendant's change of state” means: because one who was formerly his attendant is now no longer an attendant.

75. Aviññāṇakaṃ dārusākhādimayaṃ. Bahalabahalaṃ pītāvalepanaṃ raṅgajātanti ativiya bahalaṃ pītavaṇṇamañjiṭṭhaādiavalepanarajanaṃ. Ghaṭṭetvā uppāditacchaviṃ, yā raṅgaṃ pivati. Nillomatanti punappunaṃ anulimpanena. Khaṇḍakhaṇḍitanti khaṇḍakhaṇḍitabhāvaṃ. Raṅgakkhamo rajaniyo. Tenāha ‘‘rāgamattaṃ janetī’’ti. Anuyoganti codanaṃ. Vīmaṃsanti vicāraṇaṃ. Thuse koṭṭetvā taṇḍulapariyesanaṃ [Pg.41] viya kadaliyaṃ sārapariyesanaṃ viya ca nigaṇṭhavāde sāravīmaṃsanaṃ. Tato eva ca taṃ vīmaṃsanto rittako tucchakova hotīti. Sabbampi buddhavacanaṃ catusaccavinimuttaṃ natthi, tañca vīmaṃsiyamānaṃ viññūnaṃ pītisomanassameva janeti, atappakañca asecanābhāvenāti āha ‘‘catusaccakathā hī’’tiādi. Yathā yathāti yadi khandhamukhena yadi dhātāyatanādīsu aññataramukhena buddhavacanaṃ ogāhissati, tathā tathā gambhīrañāṇānaṃyeva gocarabhāvato gambhīrameva hoti. Yo cettha paṇḍito nipuṇo kataparappavādo paṇidhāya sabbathāmena codanaṃ ārambhati tassa codanā kesaggamattampi cāletuṃ na sakkoti. Puna sucirampi kālaṃ vicārentesupi vimaddakkhamato, evaṃ tathāgatavādo svākhyātabhāvatoti āha ‘‘anuyogakkhamo vimajjanakkhamo cā’’ti.

75. Without consciousness, made of wood, branches, and the like. 'A very thick coating of yellow paint, a type of coloring' means a very thick dyeing with a yellow-colored coating such as madder and other substances. Having been rubbed, a surface is produced that absorbs the color. 'Smooth' means by repeated smearing. 'Broken into pieces' means the state of being broken into pieces. It is suitable for color, dyeable. Hence it is said: 'it generates passion.' 'Investigation' means a charge. 'Examination' means scrutiny. Scrutinizing the doctrine of the Nigaṇṭhas for its essence is like pounding husks to seek rice or seeking heartwood in a banana tree. And in examining it, one becomes empty and void. There is no word of the Buddha that is devoid of the Four Noble Truths; and when examined, it generates only joy and gladness for the wise. And because it is not fatiguing and is satisfying, it is said: 'For the discourse on the Four Noble Truths…,' and so on. 'In whatever way': whether one delves into the Buddha's word by way of the aggregates, or by way of one of the elements, sense bases, etc., in that very way it is profound, because it is the domain only of those with profound knowledge. If a wise, skilled person here, who has refuted the doctrines of others, having made a resolve, initiates a charge with all his might, his charge cannot shake it even by a hair's breadth. Again, even when people examine it for a very long time, it is able to withstand scrutiny; thus, because the Tathāgata's teaching is well-proclaimed, it is said: 'It is able to withstand investigation and able to withstand examination.'

76. Visayapariññāṇena dahati paṭipakkhe sodhetīti dhīro, svāyamassa dhīrabhāvo sabbaso sammohaviddhaṃsanatāyāti āha – ‘‘yā paññā…pe… tena samannāgatassā’’ti. Pabhinnakhīlassāti samucchinnasabbacetokhīlassa, kilesamaccumāravijayeneva abhisaṅkhārakhandhamārā jitāva hontīti tesaṃ dvinnaṃ idha aggahaṇaṃ. Īgha-saddo dukkhapariyāyoti āha ‘‘niddukkhassā’’ti. Tattha saupādisesanibbānappattiyā kilesena niddukkhatā, anupādisesanibbānappattiyā vipākadukkhena niddukkhatā. Rajjanadussanamuyhanādivasena vividhaṃ īsanato vīsaṃ, vīsameva vesaṃ, rāgādīti āha – ‘‘vesantarassāti rāgādivīsaṃ taritvā vitaritvā ṭhitassā’’ti.

76. He is wise (dhīro) because with the full understanding of the object-domains, he burns up and purifies opposing factors. This wisdom of his consists in the complete demolition of delusion; thus it is said: 'that wisdom...pe... of one endowed with that.' 'Of one with broken stakes' means of one whose every mental stake has been eradicated. By the very conquest of the Māras of defilements and death, the Māras of formations and the aggregates are also conquered; hence these two are not mentioned here. The word 'īgha' is a synonym for suffering; thus it is said: 'of one without suffering.' Herein, freedom from suffering through the attainment of Nibbāna with residue is freedom from the suffering of defilements; freedom from suffering through the attainment of Nibbāna without residue is freedom from the suffering of resultants. Because it lords it over in various ways—by way of lusting, hating, and being deluded—it is poison (vīsaṃ). Poison itself is vesaṃ. This refers to lust, etc. Thus it is said: 'of one who has crossed beyond' means of one who stands having crossed over and gone beyond the poison of lust and so on.

Tusitassāti karuṇāyanavasena tusiyā itassa saṃvattassa. Evaṃ sati ‘‘muditassā’’ti idaṃ punaruttameva hoti. Manujassāti paṭhamāya jātiyā bhagavā manussajātiyo hutvā vuttānaṃ vakkhamānānañca vasena sadevakaṃ abhibhavitvā ṭhito acchariyo bhagavāti dasseti. Sadevakaṃ lokaṃ saṃsārato nibbānasukhaṃ narati neti pāpetīti naro, nāyakoti attho, tassa narassa, tenāha ‘‘punarutta’’nti. ‘‘Manujassā’’ti vatvā ‘‘narassā’’ti punaruttaṃ padaṃ. Atthavasena aññathā vuccamāne ekekagāthāya dasaguṇā nappahonti, na pūrentīti attho.

'Of the satisfied one' (tusitassa): of one who has gone to satisfaction by way of compassion. This being so, the word 'of the gladdened one' (muditassa) is just a repetition. 'Of the human' (manujassa): this shows that in his first birth, the Blessed One, having been of human birth, stands as the marvelous Blessed One, having overcome the world with its gods by means of what has been said and what will be said. He is a man (naro) because he leads (narati, neti), he makes attain (pāpeti), the world with its gods from saṃsāra to the bliss of Nibbāna; the meaning is 'leader' (nāyako). Of that man (narassa). Hence it is said, 'repetition.' Having said 'of the human,' the word 'of the man' is a repeated word. When expressed differently in terms of meaning, the ten qualities for each single verse are not sufficient, they are not fulfilled; this is the meaning.

Vinetīti vinayo, vinayo eva veneyikoti āha ‘‘sattānaṃ vināyakassā’’ti. Viññūnaṃ ruciṃ rāti, īretīti vā ruciro, svāyamassa rucirabhāvo [Pg.42] kusalatāyāti āha ‘‘sucidhammassā’’ti. Pabhāsakassāti ñāṇālokena pabhassarabhāvakarassa. Nissaṅgassāti aṭṭhasupi parisāsu, sadeve vā sabbasmiṃ loke aggaṇhāpanapariccāgena nissaṭassa. Gambhīraguṇassāti paresaṃ ñāṇena appatiṭṭhabhāvā gambhīraguṇassa. Tenāha bhagavā – ‘‘atthi, bhikkhave, aññeva dhammā gambhīrā’’tiādi (dī. ni. 1.28). Ariyāya vā tuṇhībhāvena monappattassa. Dhamme ṭhitassāti dhammakāye suppatiṭṭhitassa. Saṃvutattassāti arakkhiyakāyasamācārāditāya saṃvutasabhāvassa.

'It trains,' thus it is discipline (vinayo). Discipline itself is the training (veneyiko); thus it is said: 'of the trainer of beings.' He gives or inspires delight in the wise, thus he is delightful (ruciro). This delightful quality of his is due to his skillfulness; thus it is said: 'of one with pure Dhamma.' 'Of the illuminator' means of one who causes a state of radiance with the light of knowledge. 'Of one without attachments' means of one who is detached in the eight assemblies, or in the entire world with its gods, through relinquishing the causing of grasping. 'Of one with profound qualities' means of one whose qualities are profound because they cannot be fathomed by the knowledge of others. Therefore the Blessed One said: 'There are, bhikkhus, other things that are profound...' (DN 1:28), and so on. Or, of one who has attained sagehood through noble silence. 'Of one standing in the Dhamma' means of one well established in the Dhamma-body. 'Of one with a restrained self' means of one whose nature is restrained because of guarded bodily conduct and so on.

Āguṃ na karotītiādīhi catūhi kāraṇehi, pantasenāsanassāti vivittasenāsanassa. Paṭimantanapaññāyāti sabbaparappavādānaṃ viparāvattamantanapaññāya. Monaṃ vuccati ñāṇaṃ sabbato kilesānaṃ nidhunanato.

For the four reasons beginning with 'He commits no fault…' 'Of a remote lodging' means of a secluded lodging. 'With confuting wisdom' means with the wisdom that counsels the reversal of all the doctrines of others. Sagehood (monaṃ) is called knowledge (ñāṇaṃ) because it shakes off all defilements from every side.

Isisattamassāti sabbaisīsu jeṭṭhassa sādhutamassa. Seṭṭhappattassāti seṭṭhaṃ uttamaṃ sammāsambodhiṃ pattassa. Akkharādīnīti akkharapadabyañjanākāra-niruttiniddesa-saṃkāsanapakāsana-vivaraṇa-vibhajanuttānīkaraṇānīti byañjanatthapadāni. Samodhānetvā vineyyajjhāsayānurūpaṃ pakāsanato kathanato padakassa. Puri-saddo ‘‘pubbe’’ti iminā samānatthoti āha – ‘‘purindadassāti sabbapaṭhamaṃ dhammadānadāyakassā’’ti. Bhagavā asayhaṃ sahituṃ samatthoti āha ‘‘samatthassā’’ti. Tenāha – ‘‘tathāgataṃ buddhamasayhasāhina’’nti (itivu. 38). Te pattassāti te guṇe anavasesato pattassa. Vitthāretvā saṃkilesavodānadhammaṃ byākarotīti byākaraṇo, byākaraṇo eva veyyākaraṇo. Tantipadanti tantiṃ āropetvā ṭhapitaṃ padaṃ.

'Of the seventh of the seers' means of the chief and best among all seers. 'Of one who has attained the best' means of one who has attained the best, the supreme, perfect self-enlightenment. 'Letters, etc.' are terms for the literal meaning: letter, word, phrase, form, expression, designation, indication, clarification, exposition, analysis, and making plain. Of the speaker, because he speaks and explains in a way that is suitable to the disposition of those to be trained, having brought the terms together. The word 'puri' has the same meaning as 'before'; thus it is said: 'of Purindada' means 'of the one who first of all gave the gift of the Dhamma.' The Blessed One is able to endure the unendurable; thus it is said: 'of the able one.' Therefore it is said: 'The Tathāgata, the Buddha, who endures the unendurable' (Iti 38). 'Of one who has attained them' means of one who has attained those qualities without remainder. He is a declarer (byākaraṇo) because he declares the phenomena of defilement and purification in detail; a declarer is an expounder (veyyākaraṇo). 'A canonical word' (tantipada) means a word established by placing it on the canon.

Taṇhābandhanena sabbena vā kilesabandhanena abaddhassa. Mahāpaññāyāti mahānubhāvāya paññāya, mahāvisayāya vā paññāya. Sabbā hi bhagavato paññā mahānubhāvā, yathāsakaṃ visaye mahāvisayā ca ekādivasena anavasesato mahāvisayā nāma sabbaññutāva. Ānubhāvadassanaṭṭhenāti acchariyācinteyyāparimeyyassa attano ānubhāvassa lokassa dassanaṭṭhena. Yakkhassāti vā lokena pūjanīyassa[Pg.43]. Ayaṃ upāsako khujjuttarā viya upāsikā sekhapaṭisambhidāppattoti āha ‘‘sotāpattimaggeneva paṭisambhidā āgatā’’ti. Kilesappahānavaṇṇaṃ kathentoti kilesappahānaṃ visayaṃ nimittaṃ katvā vaṇṇaṃ kathento.

Of one unbound by the bondage of craving or by any bondage of defilements. 'By great wisdom' means by wisdom of great power, or by wisdom of great scope. For all the Blessed One's wisdom is of great power, and of great scope in its respective domain; but omniscience is called 'of great scope' because it is all-encompassing without remainder by way of one thing, and so on. 'For the purpose of showing his power' means for the purpose of showing to the world his own marvelous, inconceivable, immeasurable power. Or, 'of the yakkha' means of one worthy of veneration by the world. This lay follower, like the laywoman Khujjuttarā, has attained the discriminations of a trainee; thus it is said: 'The discriminations came with the very path of stream-entry.' 'Speaking in praise of the abandoning of defilements' means speaking in praise by making the abandoning of defilements the object and basis.

77. Sampiṇḍitāti sannicitā, ganthitāti attho. Ime sattāti yaṃ yadeva paribbhamantā sattā. Attanova cintayantīti avītataṇhatāya sakaṃyeva payojanaṃ cintenti. Tathā hi mate ñātake anusocantāpi tehi sādhetabbassa attano payojanasseva vasena anusocanti. Uṇhaṃ ahosīti balavatā cittassa santāpena santattaṃ abbhantaraṃ hadayaṭṭhānaṃ khadiraṅgārasantāpitaṃ viya uṇhaṃ ahosi. Tenāha ‘‘lohitaṃ vilīyitthā’’ti. Pattamattanti ekapattapūramattaṃ. Abhisamayasādhikāya catusaccadesanāya saṅkhepeneva desitattā āha – ‘ugghaṭitaññupuggalassa vasena dhammadesanā pariniṭṭhitā’’ti.

77. 'Amassed' means accumulated; the meaning is 'strung together.' 'These beings' means whatever beings are wandering about. 'They think only of themselves' means that because their craving is not overcome, they think only of their own purpose. For even when lamenting for dead relatives, they lament only on account of their own purpose that was to be accomplished by them. 'It became hot' means the inner heart-base, scorched by the powerful torment of the mind, became hot as if heated by glowing acacia-wood embers. Therefore it is said: 'The blood melted.' 'The measure of a bowl' means the amount that fills a single bowl. Because the discourse on the Four Noble Truths, which leads to breakthrough, was taught only in brief, it is said: 'The Dhamma discourse was concluded for the sake of a person of quick understanding.'

Upālisuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning in the Commentary on the Upāli Sutta is completed.

7. Kukkuravatikasuttavaṇṇanā

7. The Commentary on the Kukkuravatika Sutta.

78. Koliyesūti bahuvacanavasenāyaṃ pāḷi āgatā. Evaṃnāmake janapadeti atthavacanaṃ kasmā vuttanti āha ‘‘so hī’’tiādi. Na niyamitoti ‘‘asukamhi nāma vihāre’’ti na niyametvā vutto. Senāsaneyevāti āvāseyeva, na rukkhamūlādike. Vesakiriyā ghāsaggahaṇādinā samādātabbaṭṭhena govataṃ, tasmiṃ niyutto govatiko. Tenāha ‘‘samādinnagovato’’ti. Yaṃ sandhāyāhu vedavedino – ‘‘gacchaṃ bhakkheti, tiṭṭhaṃ mutteti, upāhā udakaṃ dhūpeti, tiṇāni chindatī’’tiādi. Ayaṃ aceloti acelakapabbajjāvasena acelo, purimo pana govatiko kukkuravatikoti ettha vuttanayānusārena attho vattabbo. Palikuṇṭhitvāti ubho hatthe ubho pāde ca samiñjitvā. ‘‘Ukkuṭiko hutvā’’tipi vadanti. Gamanaṃ nipphajjanaṃ gatīti āha – ‘‘kā [Pg.44] gatīti kā nipphattī’’ti. Nipphattipariyosānā hi vipākadhammappavatti. Katūpacitakammavasena abhisampareti etthāti abhisamparāyo, paraloko. Tatthassa ca nipphattiṃ pucchatīti āha – ‘‘abhisamparāyamhi kattha nibbattī’’ti. Kukkuravatasamādānanti kukkurabhāvasamādānaṃ, ‘‘ajja paṭṭhāya ahaṃ kukkuro’’ti kukkurabhāvādhiṭṭhānaṃ.

78. The Pāḷi has 'among the Koliyans' (Koliyesu), in the plural. Why is the meaning given as 'in the country of that name'? It is explained: 'For that…,' etc. It is not restricted: it is stated without specifying, 'in such and such a monastery.' 'In dwellings only' means in residences, not at the foot of trees, etc. The cow-observance (govataṃ) is to be undertaken by means of taking up grass, etc. One devoted to this is a cow-practitioner (govatiko). Hence it is said, 'one who has undertaken the cow-observance.' In reference to this, those who know the Vedas say: 'He eats while walking, urinates while standing, sniffs water, and cuts grass,' etc. This one is naked (acelo) in the sense of the going forth of a naked ascetic. As for the former, the cow-practitioner, the meaning should be understood according to the method stated here for the dog-practitioner. 'Having curled up' (palikuṇṭhitvā) means having drawn in both hands and both feet. Some also say, 'having squatted.' Regarding movement, accomplishment, destination (gati), it is said: 'What is the destination? What is the outcome?' The outcome is the culmination of the process of resultant dhammas. 'Future existence' (abhisamparāyo) is where one fares on by means of kamma that has been done and accumulated; it is the next world. He asks about his outcome there, thus it is said: 'In the future existence, where will he be reborn?' 'Undertaking the dog-observance' means undertaking the state of being a dog, the determination of the state of being a dog by thinking, 'From today onwards, I am a dog.'

79. Paripuṇṇanti yattakā kukkuravikārā, tehi paripuṇṇaṃ. Tenāha ‘‘anūna’’nti. Abbokiṇṇanti tehi avomissaṃ. Kukkurācāranti kukkurānaṃ gamanākārotiādiācārena kukkurabhāvādhiṭṭhānacittamāha. Tathā tathā ākappetabbato ākappo, pavattiākāro. So panettha gamanādikoti āha ‘‘kukkurānaṃ gamanākāro’’tiādi. Ācārenāti kukkurasīlācārena. Vatasamādānenāti kukkuravatādhiṭṭhānena. Kukkuracariyādiyeva dukkaratapacaraṇaṃ. Tena gativipariyesākārena pavattā laddhi. Assa kukkuravatikassa aññā gati natthīti itaragatiṃ paṭikkhipati, itarāsaṃ pana sambhavo eva natthīti. Nipajjamānanti vatasīlādīnaṃ saṃgopanavasena sijjhamānaṃ. Yathā sakammakadhātusaddā atthavisesavasena akammakā honti ‘‘vibuddho puriso vibuddho kamalasaṇḍo’’ti, evaṃ atthavisesavasena akammakāpi sakammakā hontīti dassento ‘‘na paridevāmi na anutthunāmī’’tiādimāha. Anutthunasaddo ca sakammakavasena payujjati ‘‘purāṇāni anutthuna’’ntiādīsu. Ayañcettha payogoti iminā gāthāyañca anutthunanarodanaṃ adhippetanti dasseti.

79. 'Complete' means complete with all the various dog-like behaviors. Hence it is said, 'not deficient.' 'Uninterrupted' means unmixed with them. 'A dog's conduct' refers to the mind determined on the state of being a dog through conduct such as a dog's manner of movement. 'Appearance' (ākappo) is the mode of conduct, so called because it is to be arranged in such and such a way. Here it refers to movement and so on, thus it is said: 'a dog's manner of movement,' etc. 'By conduct' means by the virtue and conduct of a dog. 'By undertaking the observance' means by the determination of the dog-observance. The practice of a dog's behavior itself is a difficult ascetic practice. Through this, a view arises in the form of a perverted destiny. For this dog-practitioner there is no other destination; thus he rejects any other destination, for there is indeed no possibility of others. 'Being accomplished' means being accomplished by way of safeguarding one's observance, virtue, and so on. Just as words from the same root have different meanings, as in 'an awakened man' (vibuddho puriso) and 'a blossomed lotus cluster' (vibuddho kamalasaṇḍo), so too, showing that words with different meanings can have the same function, he says: 'I do not lament, I do not groan,' etc. The word 'groan' (anutthuna) is also used with the same function, as in 'recounting old things' (purāṇāni anutthuna). And this is the usage here; by this he shows that in the verse, groaning and weeping are intended.

80. Vuttanayenevāti iminā govatanti govatasamādānaṃ. Gosīlanti gavācāraṃ. Gocittanti ‘‘ajja paṭṭhāya gohi kātabbaṃ karissāmī’’ti uppannacittanti imamatthaṃ atidisati. Gvākappe pana vattabbaṃ avasiṭṭhaṃ ‘‘kukkurākappe vuttasadisamevā’’ti imināva atidiṭṭhaṃ, visiṭṭhañca yathā pana tatthātiādinā vuttameva. Yaṃ panettha vattabbaṃ, taṃ kukkuravatādīsu vuttanayameva.

80. By 'in the way already stated,' he applies the following meaning: 'cow-observance' is the undertaking of the cow-observance; 'cow-virtue' is the conduct of a cow; 'cow-mind' is the mind that has arisen with the thought, 'From today onwards, I will do what should be done by cows.' But as for the 'cow-appearance,' what remains to be said is applied by the phrase 'it is just like what was said about the dog-appearance.' And the specific details have already been stated by 'but just as there,' etc. Whatever should be said here follows the same method as stated for the dog-observance and so on.

81. Ekaccakammakiriyāvasenāti ekaccassa akusalakammassa kusalakammassa karaṇappasaṅgena. Imesanti govatikakukkuravatikānaṃ. Kiriyāti govatabhāvanādivasena pavattā kiriyā. Pākaṭā bhavissatīti ‘‘imasmiṃ kammacatukke idaṃ nāma kammaṃ bhajatī’’ti pākaṭā bhavissati.

81. 'By way of performing some kamma' means on the occasion of performing some unwholesome kamma or wholesome kamma. 'Of these' means of the cow-practitioners and dog-practitioners. 'Action' means the action that proceeds by way of developing the cow-observance and so on. 'It will become manifest' means it will become manifest thus: 'In this tetrad of kammas, he resorts to such and such a kamma.'

Kāḷakanti [Pg.45] (a. ni. ṭī. 2.4.232) malīnaṃ, cittassa apabhassarabhāvakaraṇanti attho. Taṃ panettha kammapathasampattameva adhippetanti āha ‘‘dasaakusalakammapatha’’nti. Kaṇhanti kaṇhābhijātihetuto vā kaṇhaṃ. Tenāha ‘‘kaṇhavipāka’’nti. Apāyūpapatti manussesu ca dobhaggiyaṃ kaṇhavipāko, yathā tamabhāvo vutto, ekattaniddesena pana ‘‘apāye nibbattanato’’ti vuttaṃ, nibbattāpanatoti attho. Sukkanti odātaṃ, cittassa pabhassarabhāvakaraṇanti attho, sukkābhijātihetuto vā sukkaṃ. Tenāha ‘‘sukkavipāka’’nti. Saggūpapatti manussaloke sobhaggiyañca sukkavipāko, yathā ca jotibhāvo vutto, ekattaniddesena pana ‘‘sagge nibbattanato’’ti vuttaṃ, nibbattāpanatoti attho, vomissakakammanti kālena kaṇhaṃ, kālena sukkanti evaṃ missakavasena katakammaṃ. ‘‘Sukhadukkhavipāka’’nti vatvā sukhadukkhānaṃ pavattiākāraṃ dassetuṃ ‘‘missakakammañhī’’tiādi vuttaṃ. Kammassa kaṇhasukkasamaññā kaṇhasukkābhijātihetutāyāti, apaccayagāmitāya tadubhayavinimuttassa kammakkhayakarakammassa idha sukkapariyāyopi na icchitoti āha – ‘‘ubhaya…pe… asukkanti vutta’’nti. Tattha ubhayavipākassāti yathādhigatassa vipākassa. Sampattibhavapariyāpanno hi vipāko idha ‘‘sukkavipāko’’ti adhippeto, na accantaparisuddho.

'Dark' (kāḷakaṃ) means stained; the meaning is that it makes the mind lose its luminosity. Here it is intended to mean only the attainment of the courses of kamma, thus he says, 'the ten unwholesome courses of kamma.' 'Dark' (kaṇhaṃ) is so called because it is a cause for a dark birth, or because it is dark. Hence it is said, 'with a dark result.' Rebirth in the plane of misery and misfortune among humans is the dark result. Just as its dark nature has been stated, so by a unitary explanation it is said, 'because it brings rebirth in the plane of misery'; the meaning is that it causes rebirth there. 'Bright' (sukkaṃ) means pure; the meaning is that it makes the mind luminous. Or it is bright because it is a cause for a bright birth. Hence it is said, 'with a bright result.' Rebirth in heaven and good fortune in the human world is the bright result. Just as its luminous nature has been stated, so by a unitary explanation it is said, 'because it brings rebirth in heaven'; the meaning is that it causes rebirth there. 'Mixed kamma' is kamma done in a mixed way, being dark at one time and bright at another. Having said 'with a result of pleasure and pain,' in order to show the mode of occurrence of pleasure and pain, it is said, 'for mixed kamma...,' etc. The designation of kamma as 'dark' and 'bright' is due to its being a cause for dark and bright births. Since the kamma that leads to the destruction of kamma—which is free from both extremes and does not lead to a future state—is not intended here even as a type of bright kamma, it is said: '...neither... nor... not bright is it said to be.' Therein, 'of the result of both' means of the result as it has been obtained. For here 'bright result' is intended to mean a result included in a fortunate state of existence, not one that is utterly pure.

Sadukkhanti attanā uppādetabbena dukkhena sadukkhaṃ, dukkhasaṃvattanikanti attho. ‘‘Imasmiṃ sutte cetanā dhuraṃ, upālisutte (ma. ni. 2.56) kamma’’nti heṭṭhā vuttampi atthaṃ idha sādhayati vijānanatthaṃ. Abhisaṅkharitvāti āyūhitvā. Taṃ pana paccayasamavāyasiddhito saṃkaḍḍhanaṃ piṇḍanaṃ viya hotīti āha – ‘‘saṅkaḍḍhitvā, piṇḍaṃ katvāti attho’’ti, sadukkhaṃ lokanti apāyalokamāha. Vipākaphassāti phassasīsena tattha vipākapavattamāha. Bhūtakammatoti nibbattakammato attanā katūpacitakammato. Yathābhūtanti yādisaṃ. Kammasabhāgavasenāti kammasarikkhakavasena. Upapatti hotīti apadādibhedā upapatti. Kammena viya vuttāti yaṃ karoti, tena upapajjatīti ekakammeneva jāyamānā viya vuttā apadādibhedā. Upapatti ca nāma vipākena hoti vipāke sambhavante ekaṃsena te upapattivisesā sambhavanti. Yadi evaṃ kasmā ‘‘tena upapajjatī’’ti upapattikammahetukā vuttāti āha ‘‘yasmā panā’’tiādi. Yena kammavipākena nibbattoti [Pg.46] yena kammavipākena vipaccamānena ayaṃ satto nibbattoti vuccati. Taṃkammavipākaphassāti tassa tassa kammassa vipākabhūtā phassā. Kammena dātabbaṃ dāyaṃ tabbipākaṃ ādiyantīti kammadāyādā, phassā. Kammassa dāyajjatā kammaphalassa dāyajjaṃ, tasmā vuttaṃ ‘‘kammadāyajjā’’ti. Tenāha ‘‘kammameva nesaṃ dāyajjaṃ santaka’’nti.

'Painful' (sadukkhaṃ) means with pain that is to be produced by oneself; the meaning is that it leads to pain. For the sake of understanding, he here establishes the meaning stated below: 'In this sutta, volition is primary; in the Upāli Sutta (MN 56), kamma is primary.' 'Having formed' (abhisaṅkharitvā) means having striven. But since that is accomplished through a combination of conditions, it is like a drawing together and compressing, thus he says: 'having drawn together, having made into a lump, that is the meaning.' 'A painful world' refers to the world of misery. 'Resultant contacts': with contact as the heading, he speaks of the process of result there. 'From the kamma that has come to be' means from the kamma that has been produced, from the kamma done and accumulated by oneself. 'As it really is' means of such a kind. 'In accordance with the kamma' means in a way similar to the kamma. 'Rebirth occurs' means rebirth of different kinds, such as footless, etc. 'As if said to be by kamma': 'One is reborn according to what one does'—thus the different kinds of rebirth are spoken of as if they are born from a single kamma. But rebirth is by way of result; when the result occurs, those specific kinds of rebirth definitely occur. If so, why is it said, 'by that one is reborn,' as if rebirth were caused by kamma? He says, 'But because...,' etc. 'By which kamma-result one is reborn' means this being is said to be reborn by that kamma-result as it ripens. 'Those kamma-resultant contacts' means the contacts that are the results of that particular kamma. They are 'heirs of kamma' because they receive the inheritance (dāyaṃ) to be given by kamma, that is, its result; these are the contacts. The state of being an inheritance of kamma is the inheritance of the fruit of kamma; therefore it is said, 'heirs of kamma.' Hence he says: 'Kamma is their inheritance, their own property.'

Tisso ca heṭṭhimajjhānacetanāti idaṃ abyābajjhavedanaṃ vediyanaekantasukhuppattiyā hetubhāvasādhanaṃ. Yadi evaṃ yathāvuttā jhānacetanā tāva hotu ekantasukhuppattihetubhāvato. Kāmāvacarā kintīti kāmāvacarā pana kusalacetanā taṃsabhāvābhāvato kinti kena pakārena abyābajjhamanosaṅkhāro nāma jātoti codeti, itaro pana na sabbā kāmāvacarakusalacetanā tathā gahitā, atha kho ekaccā jhānacetanānukūlāti dassento ‘‘kasiṇasajjanakāle kasiṇāsevanakāle labbhantī’’ti āha. Tattha kasiṇāsevanacetanā gahetabbā, sā upacārajjhānassa sādhikā. Tena kāmāvacaracetanā paṭhamajjhānacetanāya ghaṭitāti kasiṇasajjanacetanāpi kadāci tādisā hotīti gahitā. Parikammādivasena hi pavattā bhāvanāmayā kāmāvacarakusalacetanā paṭhamajjhānassa āsannatāya vuttā. Catutthajjhānacetanā tatiyajjhānacetanāya ghaṭitāti idaṃ ekattakāyaekattasaññīsattāvāsavatāya taṃsarikkhakā upekkhāpi īdisesu ṭhānesu sukhasarikkhatā, evaṃ santasabhāvatā ñāṇasahitatā ca. Keci pana catutthajjhānacetanānuguṇāti nidassentā kasiṇasajjanakāle kasiṇajjhānakāle kasiṇāsevanakāle labbhatīti tatiyajjhānacetanāya āsannaghaṭitatā vuttāti vadanti, taṃ tesaṃ matimattaṃ, vuttanayeneva tāsaṃ ghaṭitatā veditabbā. Ubhayamissakavasenāti ubhayesaṃ kusalākusalasaṅkhārānaṃ sukhadukkhānañca missakabhāvavasena. Vemānikapetānanti idaṃ bāhullato vuttaṃ, itaresampi vinipātikānaṃ kālena dukkhaṃ hotiyeva.

The three intentions of the lower and middle jhānas—this is the basis for experiencing non-afflictive feeling, serving as the cause for the arising of exclusively pleasant feeling. If so, as stated, then the jhāna intention itself should be the cause for the arising of exclusively pleasant feeling. But what about sense-sphere intentions? Since sense-sphere wholesome intentions lack that nature, one objects: 'In what way can a mental formation free from ill will arise?' The other replies: Not all sense-sphere wholesome intentions are taken thus. Rather, some are favorable to the jhāna intentions. To show this, it is said: 'They are obtainable at the time of preparing the kasiṇa and at the time of developing the kasiṇa.' Here, the intention associated with developing the kasiṇa should be taken, for it is conducive to access concentration. Thus, the sense-sphere intention is connected to the first jhāna intention. Even the intention of preparing the kasiṇa is sometimes of such a nature, so it is included. For the sense-sphere wholesome intentions consisting in mental development, which arise by way of preliminary practice and so on, are said to be near to the first jhāna. The fourth jhāna intention is connected to the third jhāna intention. This is because, as in the abode of beings with a single body and a single perception, the equanimity in such states resembles happiness; thus their nature is peaceful and accompanied by knowledge. Some, however, indicating that it is favorable to the fourth jhāna intention, say that since it is obtainable at the time of preparing the kasiṇa, at the time of the kasiṇa-jhāna, and at the time of developing the kasiṇa, its close connection with the third jhāna intention is stated. That is merely their opinion; their connection should be understood according to the method stated. 'By way of the mixture of both' means by way of the mixed state of both wholesome and unwholesome formations, and of pleasure and pain. 'Celestial mansions-dwelling pretas'—this is said by way of preponderance, for suffering also occurs from time to time for other fallen beings.

Tassa pahānāyāti tassa yathāvuttassa kammassa anuppattidhammatāpādanāya. Yā cetanāti yā apacayagāminicetanā. Kammaṃ patvāti sukhakammanti vuccamāne maggacetanāya añño paṇḍarataro dhammo nāma natthi [Pg.47] accantapārisuddhibhāvato. Akaṇhā asukkāti āgatāti ettha sukkabhāvapaṭikkhepakāraṇaṃ heṭṭhā vuttanayameva. Tenāha ‘‘idaṃ pana kammacatukkaṃ patvā’’tiādi.

‘For its abandonment’ means for bringing about the state of non-arising for that action as described. ‘The intention’ is the intention that leads to diminution. ‘With reference to action’: when ‘bright action’ is mentioned, there is no other phenomenon purer than the intention of the path, because of its state of utter purity. ‘Having come to be neither dark nor bright’: here, the reason for rejecting the quality of brightness is just as explained above. Therefore he said: ‘But with reference to this tetrad of action,’ and so on.

82. Aniyyānikapakkheti aceḷakapabbajjāya kukkuravate ca. Yogeti ñāyadhammapaṭipattiyanti attho. Yonenāti yo titthiyaparivāso tena bhagavatā paññatto. Yaṃ titthiyaparivāsaṃ samādiyitvāti ayamettha yojanā. Ghaṃsitvā suvaṇṇaṃ viya nighaṃsoppale. Koṭṭetvā hatthena viya kulālabhājanaṃ.

82. ‘In the party not leading to release’: in the naked ascetic’s going forth and in the dog-duty asceticism. ‘In the application’: the meaning is, in the practice of the true Dhamma. ‘By the means’: by the probation for adherents of other sects laid down by the Blessed One. The construction here is: ‘Having undertaken the probation for adherents of other sects.’ Like gold that has been rubbed on a touchstone. Like a potter’s vessel that has been struck by the hand.

Vūpakaṭṭhoti vivitto ekībhūto. Pesitattoti nibbānaṃ pati pesitatto. Kāmaṃ tadanuttaraṃ brahmacariyapariyosānaṃ…pe… vihāsīti imināva arahattanikūṭena desanā niṭṭhāpitā hoti, āyasmato pana seniyassa paṭipattikittanaparametaṃ ujukaṃ āpannaarahattabhāvadīpanaṃ, yadidaṃ ‘‘aññataro kho panā’’tiādivacananti āha ‘‘arahattanikūṭenevā’’ti. Arahattādhigamoyeva tassa tesaṃ abbhantaratā. Sesaṃ sabbaṃ suviññeyyameva.

‘Withdrawn’ means secluded, solitary. ‘With mind dispatched’ means with his mind dispatched towards Nibbāna. With this very pinnacle of arahantship—‘…that unsurpassed culmination of the holy life…he dwelt’—the discourse is concluded. But for the Venerable Seniya, this is the supreme praise of his practice, a direct declaration of his having attained the state of an arahant, that is, the statement beginning: ‘Now one of them….’ Thus it is said: ‘by the pinnacle of arahantship alone.’ The attainment of arahantship itself is what is internal to them. The rest is all easily understood.

Kukkuravatikasuttavaṇṇanāya līnatthappakāsanā samattā.

Here ends the Elucidation of the Obscure Meaning in the Commentary on the Sutta on the Dog-Duty Ascetic.

8. Abhayarājakumārasuttavaṇṇanā

8. Commentary on the Discourse to Prince Abhaya

83. Jātiyā asamāno nihīnācariyo paradattūpajīvikāya mātuyā kucchiyaṃ jāto pādasikaputto. Nindāvasena vadati etenāti vādo aguṇoti āha – ‘‘vādaṃ āropehīti dosaṃ āropehī’’ti. Nibbattavasena nirayaṃ arahati, nirayasaṃvattaniyena vā kammena niraye niyutto nerayiko. Āpāyikoti etthāpi eseva nayo. Avīcimhi uppajjitvā tattha āyukappasaññitaṃ antarakappaṃ tiṭṭhatīti kappaṭṭho. Nirayūpapattipariharaṇavasena tikicchituṃ sakkuṇeyyoti tekiccho, na tekiccho atekiccho. Dve ante mocetvāti pharusaṃ vā appiyaṃ vā kappeyyāti dve koṭṭhāse muñcitvā [Pg.48] te anāmasitvā pucchitaṃ atthaṃ tato bahi karonto uggilati nāma. Taṃ pana evaṃ kātuṃ na sakkotīti āha – ‘‘uggilituṃ bahi nīharituṃ na sakkhitī’’ti. Evamevāyaṃ pucchā na gahetabbā, ayamettha dosoti taṃ apucchaṃ karonto apanayanto ogilati nāma, tathā pana asakkonto patiṭṭhāpento na ogilati nāma, bhagavā pana tamatthaṃ okāsampi akaronto ubhayathāpi asakkhīti veditabbo. Kathaṃ? Bhagavā hi ‘‘na khvettha rājakumāra ekaṃsenā’’ti vadanto nigaṇṭhassa adhippāyaṃ viparivatteti, ubho ante mocetvā pañhaṃ vissajjesi, evaṃ tāva uggilituṃ asakkhi. ‘‘Na tatra rājakumāra ekaṃsenā’’ti vadanto eva ca ‘‘nāyaṃ pucchā evaṃ avibhāgena pucchitabbā, vibhajitvā pana pucchitabbā’’ti pucchāya dosaṃ dīpento taṃ hārento ogilitumpi sakkhatīti.

83. Unequal by birth, of inferior conduct, born in the womb of a mother who subsisted on what was given by others, a son of a commoner. ‘He speaks by way of censure’: this is a contention, a fault. Thus he says: ‘“Impute a contention” means “impute a fault.”’ ‘He deserves hell’: by way of rebirth, or, being assigned to hell by kamma that leads to hell, he is a hell-being. ‘Bound for a plane of misery’: here too the same method applies. ‘Remaining for an eon’: having arisen in Avīci, he remains there for an intermediate eon, which is reckoned as a life-span. ‘Curable’: he could be cured by way of avoiding rebirth in hell. One who cannot is ‘incurable.’ ‘Having released the two ends’: this means he might utter what is harsh or unpleasing. Releasing the two portions, not touching upon them, one who makes the meaning of the question something external to that is said to ‘vomit’ it. But he is unable to do so. Thus it is said: ‘He will be unable to vomit it, to bring it out.’ In the same way, this question should not be taken up; this is the fault here. One who makes it a non-question, who removes it, is said to ‘swallow’ it. But one who is unable to do so, who establishes it, does not swallow it. However, the Blessed One, by not giving that matter an opportunity, should be understood as having been able in both ways. How? For the Blessed One, by saying, ‘In this case, prince, it is not a one-sided matter,’ overturns the intention of the Nigaṇṭha. Having released both ends, he answered the question. Thus he was able to ‘vomit.’ And by saying, ‘In that case, prince, it is not a one-sided matter,’ and, ‘This question should not be asked in this undifferentiated way, but should be asked analytically,’ he points out the fault in the question and dismisses it, thus he is also able to ‘swallow.’

Uṭṭhātuṃ na sakkhissati cittassa aññathā pavattiyā. Abhayo dve magge kataparicayo cheko nipuṇo vādasīlo ca hutvā vicarati. Tenāha – ‘‘so vādajjhāsayatāya tassa vacanaṃ sampaṭicchanto ‘evaṃ, bhante’ti āhā’’ti.

He will not be able to get up because his mind will be proceeding otherwise. Prince Abhaya, being experienced in two paths, clever, astute, and fond of debate, went about. Therefore it is said: ‘Because of his inclination for debate, accepting his words, he said, “So be it, venerable sir.”’

85. Evarūpanti yā paresaṃ appiyā amanāpā duruttavācā, evarūpā vācā, na pana pharusavācā. Pharusavācāya hi setughāto tathāgatānaṃ. Cetanāpharusatāya hi pharusavācā icchitā, na paresaṃ appiyatāmattena. Naṭṭhā nigaṇṭhā ogilikādisammatassa pañhassa ekavacanena viddhaṃsitattā.

85. ‘Such speech’: speech that is unpleasing and disagreeable to others, ill-spoken words. This is such speech, but it is not harsh speech. For the Tathāgatas, harsh speech is a ‘bridge-breaker.’ Harsh speech is defined by the harshness of the intention, not merely by its being disagreeable to others. The Nigaṇṭhas were lost because the question, which was based on the idea of swallowing and so on, was demolished by a single statement.

86. Dārakassa aṅke nisīdanassa kāraṇaṃ dassetuṃ ‘‘lesavādino’’tiādi vuttaṃ. Tattha lesavādinoti chalavādino, vādamagge vā aparipuṇṇatāya lesamatteneva vādasīlā. Osaṭasaṅgāmoti anekavāraṃ paravādamaddanavasena otiṇṇavādasaṅgāmo. Vijjhitvāti nakhena vijjhitvā. Imamevāti yvāyaṃ dārako attano vādabhaṅgapariharaṇatthaṃ iminā aṅke nisīdāpito, imameva assa dārakaṃ upamaṃ nissayaṃ katvā vādaṃ bhindissāmi. ‘‘Assa vādaṃ appaṭitatāya upamāya bhañjissāmī’’ti cintetvā.

86. To show the reason for the child sitting on his lap, the words ‘speakers of trifles,’ etc., were said. Here, ‘speakers of trifles’ means speakers of pretext, or those who are fond of debate with a mere trifle because of their incompleteness in the path of debate. ‘One who has entered the fray’: one who has entered the battle of debate on numerous occasions by way of crushing the arguments of others. ‘Having pierced’: having pierced with a fingernail. ‘This very one’: ‘Just as this child has been made to sit on my lap by me to avoid the defeat of my own argument, so I will break his argument by relying on this very child as a simile.’ Thinking, ‘I will shatter his argument with an unassailable simile.’

Apaneyyaṃ [Pg.49] assa ahanti assa dārakassa mukhato ahaṃ taṃ apaneyyaṃ. Abhūtatthova abhūtaṃ uttarapadalopenāti āha ‘‘abhūtanti abhūtattha’’nti. Atacchanti tasseva vevacananti āha ‘‘atacchanti na taccha’’nti. Abhūtanti vā asantaṃ avijjamānaṃ. Atacchanti atathākāraṃ. Anatthasaṃhitanti diṭṭhadhammikena, samparāyikena vā anatthena saṃhitaṃ, anatthe vā saṃhitaṃ, na atthoti vā anattho, atthassa paṭipakkho sabhāvo, tena saṃhitanti anatthasaṃhitaṃ, pisuṇavācaṃ samphappalāpañcāti attho. Evamettha catubbidhassapi vacīduccaritassa gahitatā daṭṭhabbā.

‘I would remove it from him’: I would remove that from this child’s mouth. ‘False’: this is ‘what has a false meaning’ (abhūtattha), with the elision of the final member of the compound. Thus it is said: ‘“False” means having a false meaning.’ ‘Untrue’: this is a synonym for that. Thus it is said: ‘“Untrue” means not true.’ Or, ‘false’ means non-existent, not present. ‘Untrue’ means not so. ‘Unbeneficial’: connected with what is unbeneficial in the present life or in a future life; or connected with what is unbeneficial; or what is not the benefit is the ‘un-benefit,’ the nature opposite to the benefit, and it is connected with that. The meaning is slanderous speech and idle chatter. Thus it should be seen that here all four kinds of verbal misconduct are included.

Duppayuttoti duppaṭipanno. Na taṃ tathāgato bhāsati abhūtatādidosaduṭṭhattā. Tampi tathāgato na bhāsati bhūtatthepi anatthasaṃhitatādidosaduṭṭhattā.

‘Wrongly applied’: wrongly practiced. The Tathāgata does not speak that because it is corrupted by the faults of falseness and so on. The Tathāgata does not speak that either, even though it is true, because it is corrupted by the faults of being unbeneficial and so on.

Ṭhānaṃ kāraṇaṃ etissā atthīti ṭhāniyā ka-kārassa ya-kāraṃ katvā, na ṭhāniyāti aṭṭhāniyā, nikkāraṇā ayuttiyuttā, sā eva kathāti aṭṭhāniyakathā. Attapaccakkhakathaṃ kathemāti attanā eva paccakkhaṃ katvā pavattiyamānaṃ chalakathaṃ kathema.

‘Grounded’ (ṭhāniyā) is because it has a ground (ṭhānaṃ), a reason (kāraṇaṃ); the ‘k’ has been changed to ‘y.’ ‘Not grounded’ is ‘ungrounded’ (aṭṭhāniyā), which means without reason, illogical. Such talk is ‘ungrounded talk.’ ‘Let us have a talk that is personally verified’: let us have the six kinds of deceptive talk that are conducted after being personally verified.

Gāmikamahallako ‘‘ime maṃ vañcetukāmā, ahameva dāni ime vañcessāmī’’ti cintetvā ‘‘evaṃ bhavissatī’’tiādimāha. ‘‘Na mayaṃ dāsā’’tipi vattuṃ nāsakkhiṃsu pubbe tathākatikāya katattā.

The village elder thought, ‘These men want to deceive me, but now I will deceive them,’ and he said, ‘So it will be,’ and so on. They were unable to say, ‘We are not your slaves,’ because of the agreement they had made previously.

Tatiyaṃ tatiyamevāti dvīsupi pakkhesu tatiyaṃ tatiyameva vācaṃ. Bhāsitabbakālaṃ anatikkamitvāti yassa yadā yathā bhāsitabbaṃ, tassa tadā tatheva ca bhāsanato bhāsitabbaṃ kāraṇaṃ bhāsitabbakālañca anatikkamitvāva bhāsati.

‘The third, only the third’: the third kind of speech in both sets. ‘Without transgressing the time for speaking’: because he speaks to a person at the time and in the way it should be spoken, he speaks without transgressing the reason for speaking and the time for speaking.

87. Ṭhānuppattikañāṇenāti ṭhāne eva uppajjanakañāṇena. Tasmiṃ tasmiṃ kāraṇe tassa taṃ taṃ avatthāya uppajjanakañāṇena, dhammānaṃ yathāsabhāvato avabujjhanasabhāvoti dhammasabhāvo. Dhamme sabhāvadhamme anavasese vā yāthāvato upadhāretīti dhammadhātu, sabbaññutā. Tenāha ‘‘sabbaññutaññāṇassetaṃ adhivacana’’nti. Suppaṭividdhanti sabbaṃ ñeyyadhammaṃ suṭṭhu paṭivijjhanavasena, suṭṭhu paṭividdhanti attho. Tenāha ‘‘hatthagataṃ bhagavato’’ti. Neyyapuggalavasena pariniṭṭhitāti kathāparivibhāgena ayameva [Pg.50] desanā cattāri ariyasaccāni dassento arahattaṃ paccakkhāsīti.

87. With knowledge arising on the spot: with knowledge arising right in that place. In each and every case, with knowledge arising for that particular state; the nature of phenomena is the nature of understanding phenomena according to their true nature. The element of phenomena, omniscience, is to comprehend phenomena—things in their own nature—without remainder, just as they are. Hence it is said: 'This is a designation for the knowledge of omniscience.' Well-penetrated: by way of thoroughly penetrating every knowable phenomenon, the meaning is 'well penetrated.' Hence it is said: 'It is in the Blessed One’s grasp.' ‘Established as complete by way of the persons to be guided’ means that through the analysis of the discourse, this very teaching, by showing the four noble truths, brought about the realization of arahantship.

Abhayarājakumārasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning in the Commentary on the Abhayarājakumāra Sutta is completed.

9. Bahuvedaniyasuttavaṇṇanā

9. Commentary on the Bahuvedanīya Sutta

88. Pañcakaṅgoti vaḍḍhakīkiccasādhane vāsiādipañcakaṃ aṅgaṃ saṃdhanaṃ etasminti pañcakaṅgo. Thambhādivatthūnaṃ thapanaṭṭhena thapati. Paṇḍitaudāyitthero, na kāḷudāyī thero.

88. Pañcakaṅga: He is called 'Five-limbed' (Pañcakaṅga) because the fivefold set of tools beginning with the adze is the equipment for accomplishing a carpenter's work. A carpenter (thapati) is so called in the sense of setting up pillars and other structures. This was the elder Paṇḍita Udāyī, not the elder Kāḷudāyī.

89. Pariyāyati attano phalaṃ vattetīti pariyāyo, kāraṇaṃ. Vedanāsannissito ca kāyikacetasikabhāvo kāraṇaṃ. Tenāha – ‘‘kāyikacetasikavasena dve veditabbā’’ti. Tattha pasādakāyasannissitā kāyikā, cetosannissitā cetasikā. Sukhādivasena tissoti ettha sukhanadukkhanupekkhanāni sukhādivedanāya kāraṇaṃ. Tāni hi pavattinimittāni katvā tattha sukhādisaddappavatti, iminā nayena sesesupi yathārahaṃ kāraṇaṃ niddhāretvā vattabbaṃ. Upavicāravasenāti ārammaṇaṃ upecca savisesapavattivasena. Yasmiñhi ārammaṇe somanassavedanā pavattati, ārammaṇatāya taṃ upagantvā itaravedanāhi visiṭṭhatāya savisesaṃ tattha pavatti. Tenāha ‘‘somanassaṭṭhāniyaṃ rūpaṃ upavicaratī’’ti. Esa nayo sesavedanāsu gehassitānīti gehanissitāni.

89. A way of exposition (pariyāyo): because it brings about its own result, it is a reason. And a bodily or mental state dependent on feeling is a reason. Hence it is said: 'Two are to be understood by way of the bodily and the mental.' Herein, what is dependent on the sensitive body is bodily; what is dependent on the mind is mental. Threefold by way of pleasure, etc.: here, pleasure, pain, and equanimity are the reason for feelings of pleasure, etc. For it is by taking these as the signs of their occurrence that the terms 'pleasant,' etc., are used. By this method, the reason should be determined as is fitting in the remaining cases and stated. By way of close investigation: by way of a distinct occurrence on approaching the object. For when a feeling of joy arises in regard to an object, having approached it as an object, it occurs there distinctly, being distinguished from other feelings. Hence it is said: 'One closely investigates a form that is a basis for joy.' This is the method for the remaining feelings. Based on the household life means dependent on the household life.

90. Pariyāyenāti ‘‘idamettha dukkhasminti vadāmī’’ti vuttaṭṭhānaṃ sandhāya vadati. Taṃ dassentoti kāmañcettha sutte – ‘‘dvepānanda, vedanā vuttā’’ti dve ādiṃ katvā vedanā dassitā, ekāpi pana dassitā evāti dassento. Upatthambhetunti ekāpi vedanā vuttā mayā pariyāyena, evaṃ sati dvepi vattabbāti evaṃ tassa vādaṃ upatthambhetuṃ. Kathaṃ pana ekā vedanā vuttāti? Yaṃ kiñci vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, idamettha dukkhasminti vadāmīti. Yaṃ panettha vattabbaṃ, taṃ itivuttakavaṇṇanāyaṃ (itivu. aṭṭha. 52 ādayo) paramatthadīpaniyaṃ vuttanayena veditabbaṃ.

90. ‘By way of exposition’: this is said with reference to the passage, ‘This, I say, is included in suffering.’ To show this: Although in this sutta feelings are shown beginning with two—‘Ānanda, two feelings have been taught’—he shows that even one has also been shown. To support: this is said in order to support his own thesis, thus: ‘Even one feeling has been taught by me by way of exposition; this being so, two can also be stated.’ But how has one feeling been taught? ‘Whatever is felt—whether pleasant, painful, or neither-painful-nor-pleasant—this, I say, is included in suffering.’ Whatever should be said on this should be understood according to the method stated in the Paramatthadīpanī, the commentary on the Itivuttaka (Itiv-a 52ff.).

Kathaṃ [Pg.51] panettha rūpāvacaracatutthe arūpesu saññāvedayitanirodhe sukhaṃ uddhatanti āha ‘‘ettha cā’’tiādi. Santaṭṭhenāti paṭipakkhadhammānaṃ vūpasantabhāvena. Paṇītaṭṭhenāti bhāvanāvisesavisiṭṭhena atappakabhāveneva seṭṭhabhāvena ca, paccayavisesena padhānabhāvaṃ nītantipi paṇītaṃ. Vedayitasukhaṃ nāma vedanābhūtaṃ sukhanti katvā. Avedayitasukhaṃ nāma yāvatā niddukkhatā, tāvatā sukhanti vuccatīti.Atha vā nirodho suṭṭhu khādati khanati kāyikacetasikābādhanti vattabbataṃ arahati sattāhampi tattha dukkhassa nirujjhanato. Tenāha ‘‘niddukkhabhāvasaṅkhātena sukhaṭṭhenā’’ti.

How, then, is happiness specified here in the fourth form-realm jhāna, in the formless attainments, and in the cessation of perception and feeling? He says, 'Here also,' etc. In the sense of peacefulness: by the pacification of opposing states. In the sense of sublimity: by being distinguished by a special development of meditation, by its nature of being unafflicted, and by its excellence; sublime also means brought to prominence by a special condition. Felt happiness is happiness that is actual feeling. Unfelt happiness is so called because insofar as there is freedom from suffering, to that extent it is called happiness. Alternatively, cessation deserves to be so called because it thoroughly 'eats' and 'digs up' bodily and mental affliction, since suffering ceases there for as long as seven days. Therefore, it is said: 'in the sense of happiness, which is reckoned as the state of freedom from suffering.'

91. Yasmiṃ yasmiṃ bhave, cittuppāde, avatthāya vā niddukkhabhāvo, dukkhassa paṭipakkhatā anupalabbhanena dukkhavivittaṃ, taṃ sukhasmiṃyeva paññapeti. Sesaṃ suviññeyyameva.

91. In whatever existence, arising of consciousness, or state there is freedom from suffering—being secluded from suffering through the non-apprehension of suffering or its opposite—that is designated as included in happiness. The rest is easily understood.

Bahuvedanīyasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning in the Commentary on the Bahuvedanīya Sutta is completed.

10. Apaṇṇakasuttavaṇṇanā

10. Commentary on the Apaṇṇaka Sutta

93. Nānāvidhāti nānāvidhadiṭṭhikā samaṇabrāhmaṇāti pabbajjāmattena samaṇā, jātimattena brāhmaṇā ca. Dassananti diṭṭhi. Gahitanti abhinivissa gahitaṃ. Iti te attano dassanaṃ gahetukāmā pucchanti. Vinā dassanena loko na niyyātīti vimokkhabhāvanāya ekena dassanena vinā loko saṃsāradukkhato na nigacchati. Ekadiṭṭhiyampi patiṭṭhātuṃ nāsakkhiṃsu saddhākārābhāvato. Tathā hi te imāya desanāya saraṇesu patiṭṭhahiṃsu. Yasmā aviparīte saddheyyavatthusmiṃ uppannasaddhā ‘‘ākāravatī’’ti adhippetā, tasmā yo loke aviparītadhammadesanā, ayamevesāti pavattā maggasādhanagatāya saddhāya kāraṇabhāvato tannissayā saddhā, sā ākāravatīti vuttā. Avatthusmiñhi saddhā ayuttakāraṇatāya na ākāravatī. Ākāravatīti ettha vatī-saddo na kevalaṃ atthitāmattadīpako, atha kho atisayatthadīpako pāsaṃsatthadīpako vā daṭṭhabbo. Tena ākāravatīti saddheyyavatthuvasena atisayakāraṇavatīti vā pāsaṃsakāraṇavatīti vā [Pg.52] ayamettha attho. Apaṇṇakoti ettha yathā kañci atthaṃ sādhetuṃ āraddhassa payogo viraddho, tattha akārako viya hoti punapi ārabhitabbatāya. Aviraddho pana atthassa sādhanato apaṇṇako, evaṃ ayampi dhammo abhibhavitvā pavattanato ekaṃsato ‘‘apaṇṇako’’ti vutto. Tenāha ‘‘aviraddho advejjhagāmī ekaṃsagāhiko’’ti.

93. 'Of various kinds' means ascetics and brahmins of various views—ascetics merely by their going forth, and brahmins merely by birth. 'View' means a speculative view. 'Held' means grasped with adherence. Thus they ask, desiring to grasp their own view. 'Without a view the world is not led forth' means: without the one view that is the development of liberation, the world does not go forth from the suffering of saṃsāra. They were unable to become established even in a single view because they lacked a basis for faith. For through this teaching they became established in the refuges. Because faith that has arisen in an unerring object of faith is intended as 'well-grounded,' the faith dependent on the unerring teaching of the Dhamma is called 'well-grounded,' as it is the cause for the faith that pertains to the accomplishment of the path. For faith in an improper object is not well-grounded because its cause is unsuitable. Herein, in the word 'well-grounded' (ākāravatī), the suffix -vatī does not merely indicate possession, but should be seen as indicating superiority or praiseworthiness. Thus, the meaning here is that 'well-grounded' means possessing a superior or praiseworthy cause by way of its object of faith. The Incontrovertible (apaṇṇaka): Just as when the effort of one who has started to accomplish some purpose is frustrated, he is like a non-doer because he has to start all over again, but when it is not frustrated, because he accomplishes his purpose, it is 'unfailing' (apaṇṇaka); so too this Dhamma, because it proceeds by overcoming, is definitely called 'incontrovertible.' Hence it is said: 'unfrustrated, leading to what is certain, to be adopted definitely.'

94. Tabbipaccanīkabhūtāti tassā micchādiṭṭhiyā paccanīkabhūtā.

94. Being opposed to that means being opposed to that wrong view.

95. Nesanti kusalānaṃ dhammānaṃ. Akusalato nikkhantabhāveti asaṃkiliṭṭhabhāve. Ānisaṃsoti suddhavipākatā. Visuddhipakkhoti visuddhibhāvo pariyodātatā. Abhūtadhammassa diṭṭhibhāvassa saññāpanā ācikkhanā abhūtadhammasaññāpanā. Sāvajjesu paramavajje micchādassane paggahaṇanti kuto susīlyassa paggahoti āha – ‘‘micchādassanaṃ gaṇhantasseva susīlyaṃ pahīnaṃ hotī’’ti. Micchādiṭṭhiādayoti ettha micchāsaṅkappo paralokābhāvacintā, micchāvācā paralokābhāvavādabhūto musāvādo, ariyānaṃ paccanīkatādayo. Aparāparaṃ uppajjanavasenāti punappunaṃ citte uppajjanavasena. Pāpakā akusalā dhammāti paccavekkhaṇasaññāpanādikāle uppajjanakā tathāpavattā akusalakhandhā.

95. They do not seek wholesome qualities. In the state of having departed from the unwholesome means in the state of being undefiled. Benefit means purity of result. The side of purification means the state of purity, brilliance. The making known and explaining of a non-existent thing as a view is the making known of a non-existent thing. Undertaking what is blameworthy, the supreme blame of wrong view—how can there be an undertaking of good morality? He says: 'For one who grasps wrong view, good morality is itself abandoned.' Wrong view, etc.: here wrong intention is the thought of the non-existence of the other world; wrong speech is the falsehood that constitutes the assertion of the non-existence of the other world; opposition to the noble ones, and so on. By way of arising successively means by way of arising again and again in the mind. Evil, unwholesome qualities means the unwholesome aggregates that arise and proceed in such a way at the time of reviewing, making known, etc.

Kaliggahoti anatthapariggaho. So pana yasmā diṭṭheva dhamme abhisamparāyañca parājayo hotīti āha ‘‘parājayaggāho’’ti. Dussamattoti ettha du-saddo ‘‘samādinno’’ti etthāpi ānetvā yojetabboti āha ‘‘dupparāmaṭṭho’’ti. Yathā dupparāmaṭṭho hoti, evaṃ samādinno dussamatto dusamādinno vutto. Sakavādameva pharitvāti attano natthikavādameva ‘‘idameva saccaṃ moghamañña’’nti (ma. ni. 2.187; 3.27-28) avadhārento aññassa okāsaadānavasena pharitvā. Tenāha ‘‘adhimuccitvā’’ti. ‘‘Sambuddho’’tiādi adhimuccanākāradassanaṃ. Riñcatīti viveceti apaneti. Tenāha ‘‘vajjetī’’ti.

A losing throw is the grasping of what is disadvantageous. But because this is a defeat both in this very life and in the life to come, it is called 'the grasp of defeat.' Wrongly held (dussamatto): here the prefix du- should also be brought over and connected with 'undertaken' (samādinno); hence it is said 'wrongly affected' (dupparāmaṭṭho). Just as it is wrongly affected, so being undertaken, it is called dussamatto, that is, 'wrongly undertaken' (dusamādinno). Pervading with his own doctrine: having determined his own nihilistic doctrine—'This alone is true, all else is false'—he pervades with it by not giving an opportunity to another. Hence it says, 'having become intent on.' The words 'the Fully Enlightened One,' etc., show the way of becoming intent. He forsakes means he separates from, he removes. Hence it says, 'he avoids.'

96. Kaṭaggahoti kataṃ sabbaso siddhimeva katvā gahaṇaṃ. So pana jayalābho hotīti vuttaṃ ‘‘jayaggāho’’ti. Suggahitoti suṭṭhukaraṇavasena gahito. Suparāmaṭṭhoti suṭṭhu parāparaṃ āsevanavasena āmaṭṭho[Pg.53]. Ubhayenapi tassa kammassa katūpacitabhāvaṃ dasseti, sotthibhāvāvahattañca saggupapattisaṃvattanato pāpasabhāvapahānato ca.

96. A winning throw is a grasp that takes something as completely accomplished. But since this is the acquisition of victory, it is called 'the grasp of victory.' Well-grasped means grasped by way of being well done. Well-affected means affected by way of being repeatedly cultivated. By both, it shows that the kamma has been done and accumulated, and that it brings well-being, because it leads to rebirth in heaven and because it involves the abandoning of an evil nature.

97. Sahatthā karontassāti (dī. ni. ṭī. 1.166; saṃ. ni. ṭī. 2.3.211) sahattheneva karontassa. Nissaggiyathāvarādayopi idha sahatthakaraṇeneva saṅgahitā. Pacanaṃ dahanaṃ vibādhananti āha ‘‘daṇḍena pīḷentassā’’ti. Sokaṃ sayaṃ karontassāti parassa sokakāraṇaṃ sayaṃ karontassa, sokaṃ vā uppādentassa. Parehi attano vacanakarehi. Sayampi phandatoti parassa vibādhanapayogena sayampi phandato. Atipātayatoti padaṃ suddhakattuatthe hetukattuatthe ca vattatīti āha ‘‘hanantassapi hanāpentassāpī’’ti.

97. 'Doing it with one's own hand' means doing it with one's very own hand. Offenses entailing forfeiture, those concerning immovable property, and so on, are also included here by the act of doing it with one's own hand. 'Cooking, burning, tormenting': this is said to mean 'oppressing with a stick.' 'Causing grief oneself' means personally causing another's grief, or else producing grief. 'By others' means by those who act on one's word. 'One trembles oneself' means one trembles oneself through the application of tormenting another. The word 'atipātayati' applies to the meaning of both killing and causing to be killed, thus it is said: 'of one who kills and of one who causes to be killed.'

Gharassa bhitti anto bahi ca sandhitā hutvā ṭhitā gharasandhi. Kiñcipi asesetvā niravasesameva lopoti nillopo. Ekāgāre niyutto vilopo ekāgāriko. Parito sabbaso panthe hananaṃ paripantho. Pāpaṃ na karīyati pubbe asato uppādetuṃ asakkuṇeyyattā, tasmā natthi pāpaṃ. Yadi evaṃ kathaṃ sattā pāpaṃ paṭipajjantīti āha – ‘‘sattā pana karomāti evaṃsaññino hontī’’ti. Evaṃ kirassa hoti ‘‘imesañhi sattānaṃ hiṃsādikiriyā na attānaṃ phusati tassa niccatāya nibbikārattā, sarīraṃ pana acetanaṃ kaṭṭhakaliṅgarūpamaṃ, tasmiṃ vikopitepi na kiñci pāpa’’nti. Khuranemināti nisitakhuramayaneminā. Gaṅgāya dakkhiṇadisā appatirūpadeso, uttaradisā patirūpadesoti adhippāyena ‘‘dakkhiṇañce’’tiādi vuttanti ‘‘dakkhiṇatīre manussā kakkhaḷā’’tiādimāha.

A 'house-joint' (gharasandhi) is the wall of a house, standing joined inside and out. 'Utter destruction' (nillopo) is destruction without remainder, leaving nothing behind. The plundering (vilopo) committed against a single house (ekāgāre) is 'a single-house [plunderer]' (ekāgāriko). 'Waylaying' (paripantho) is striking on the path all around. Evil is not done, for what is non-existent cannot be produced; therefore, there is no evil. If so, how do beings engage in evil? It is said: 'Beings, however, have the perception, “We are doing it.”' Thus, it is for him: 'For these beings, actions such as harming do not touch the self because of its permanence and immutability. The body, however, is insentient, like a piece of wood or a clod of earth; even if it is violated, there is no evil.' 'With a razor-rimmed wheel' means with a wheel-rim made of a sharp razor. The southern region of the Ganges is an unsuitable place, while the northern region is a suitable place. With this intention, 'If to the south,' etc., was said. Thus it is said: 'On the southern bank people are harsh,' etc.

Mahāyāganti mahāvijitayaññasadisaṃ mahāyāgaṃ. Sīlasaṃyamenāti kāyikavācasikasaṃvarena. Saccavacanenāti saccavācāya. Tassa visuṃ vacanaṃ loke garutarapuññasammatabhāvato. Yathā hi pāpadhammesu musāvādo garu, evaṃ puññadhammesu saccavācā. Tenāha bhagavā – ‘‘ekaṃ dhammamatītassā’’tiādi (dha. pa. 176). Vuttanayenevāti kaṇhapakkhe vuttanayena. Tattha hi – ‘‘natthi pāpaṃ, natthi pāpassa āgamo’’ti āgataṃ, idha ‘‘atthi puññaṃ, atthi puññassa āgamo’’ti āgataṃ, ayameva viseso. Sesaṃ vuttasadisamevāti [Pg.54] ‘‘tesametaṃ pāṭikaṅkha’’nti evamādiṃ sandhāya vadati, taṃ heṭṭhā purimavārasadisaṃ.

'A great sacrifice' means a great sacrifice similar to the great victory sacrifice. 'By restraint in virtue' means by bodily and verbal restraint. 'By truthful speech' means by truthful speech. This is mentioned separately because in the world it is considered a very weighty merit. For just as false speech is a weighty thing among evil qualities, so truthful speech is among meritorious qualities. Therefore the Blessed One said: 'For one who has transgressed the one thing…,' and so on. 'By the method already stated' means by the method stated for the dark side. For there it is given: 'There is no evil, there is no source of evil,' while here it is given: 'There is merit, there is a source of merit.' This is the only difference. 'The rest is similar to what was stated': this he says referring to 'this is to be expected of them,' and so on, which is similar to the previous section.

100. Ubhayenāti hetupaccayapaṭisedhavacanena. Saṃkilesapaccayanti saṃsāre paribbhamanena kilinnassa malinabhāvassa kāraṇaṃ. Vuttavipariyāyena visuddhipaccayanti saddattho veditabbo. Balantiādīsu sattānaṃ saṃkilesāvahaṃ vodānāvahañca ussāhasaṅkhātaṃ balaṃ vā, sūravīrabhāvasaṅkhātaṃ vīriyaṃ vā, purisena kattabbo purisathāmo vā, so eva paraṃ paraṃ ṭhānaṃ akkamanappattiyā purisaparakkamo vā natthi na upalabbhati.

100. 'By both' means by the statement that denies both cause and condition. 'The condition for defilement' is the cause of the state of being stained and impure through wandering in saṃsāra. The meaning of the term 'the condition for purification' should be understood as the opposite of what was stated. In such terms as 'strength,' etc., there is no strength (bala), defined as the effort (ussāha) that brings about defilement and purification for beings; or energy (vīriya), defined as the state of a hero or a brave man; or manly stamina (purisathāma), which is what is to be done by a man; or manly exertion (purisaparakkama), which is that very thing for the purpose of reaching and ascending to higher and higher states. It does not exist, it is not found.

Satvayogato, rūpādīsu sattavisattatāya ca sattā. Pāṇanato assāsapassāsavasena pavattiyā pāṇā. Te pana so ekindriyādivasena vibhajitvā vadatīti āha ‘‘ekindriyo’’tiādi. Aṇḍakosādīsu bhavanato bhūtāti vuccantīti āha ‘‘aṇḍakosa…pe… vadantī’’ti. Jīvanato pāṇaṃ dhārento viya vaḍḍhanato jīvāti evaṃ sattapāṇabhūtajīvesu saddattho veditabbo. Natthi etesaṃ saṃkilesavisuddhīsu vasoti avasā. Natthi nesaṃ balaṃ vīriyañcāti abalā avīriyā. Niyatatāti acchejjasuttāvutābhejjamaṇi viya niyatapavattanatāya gatijātibandhapajahavasena niyāmo. Tattha tattha gamananti channaṃ abhijātīnaṃ tāsu tāsu gatīsu upagamanaṃ samavāyena samāgamo. Sabhāvoyevāti yathā kaṇṭakassa tikkhatā, kabiṭṭhaphalānaṃ parimaṇḍalatā, migapakkhīnaṃ vicittākāratā, evaṃ sabbassapi lokassa hetupaccayena vinā tathā tathā pariṇāmo, ayaṃ sabhāvoyeva akittimoyeva. Tenāha ‘‘yena hī’’tiādi.

They are 'beings' (sattā) because of their connection with existence and because of their attachment and clinging to forms and so on. They are 'breathers' (pāṇā) from breathing, because of their proceeding by way of inhalation and exhalation. But he speaks of them by dividing them according to having one faculty and so on; thus he says 'one-facultied,' etc. They are called 'creatures' (bhūtā) because of coming to be (bhavana) in eggs and the like; thus it is said: 'in an egg-shell… etc… they say.' They are 'living beings' (jīvā) from living (jīvana), from growing as if sustaining the life-breath. Thus the meaning of the terms 'being,' 'breather,' 'creature,' and 'living being' should be understood. They have no power (vaso) over their defilement and purification, thus they are 'powerless' (avasā). They have no strength or energy, thus they are 'without strength' (abalā) and 'without energy' (avīriyā). 'Fixedness' (niyatatā) is a fixed course (niyāmo) because of its fixed proceeding—like the unbreakable gem mentioned in the Acchejjasutta—by way of abandoning the bonds of destiny and birth. 'Going here and there' is the approach of the six classes of birth to their respective destinies, a coming together through combination. 'It is just their nature': just as sharpness is the nature of a thorn, roundness of wood-apple fruits, and variegated forms of beasts and birds, so the transformation of the entire world happens in such and such a way without cause or condition. This is just its nature, uncreated. Therefore he said: 'For by this…,' etc.

Sakuṇe hanatīti sākuṇiko, tathā sūkariko. Luddoti aññopi yo koci māgaviko nesādo. Pāpakammapasutatāya kaṇhābhijāti nāma. Bhikkhūti sākiyā bhikkhū, macchamaṃsakhādanato nīlābhijātīti vadanti. Ñāyaladdhepi paccaye bhuñjamānā ājīvakasamayassa vilomagāhitāya ‘‘paccayesu kaṇṭake pakkhipitvā khādantī’’ti vadanti. Eke pabbajitā, ye savisesaṃ attakilamathānuyogamanuyuttā. Tathā [Pg.55] hi te kaṇṭake vattentā viya hontīti kaṇṭakavuttikāti vuttā. Ṭhatvā bhuñjanadānapaṭikkhepādivatasamāyogena paṇḍaratarā. Acelakasāvakāti ājīvakasāvake vadati. Te kira ājīvakaladdhiyā visuddhacittatāya nigaṇṭhehipi paṇḍaratarā. Nandādayo hi tathārūpāya paṭipattiyā pattabbā, tasmā nandādayo nigaṇṭhehi ājīvakasāvakehi ca paṇḍaratarāti vuttā ‘‘sukkābhijātī’’ti.

One who kills birds is a 'fowler' (sākuṇiko); likewise, a 'pork-butcher' (sūkariko). 'Cruel hunter' (luddo) refers to any other hunter, such as a deer-stalker (māgaviko) or a trapper (nesādo). Because of their addiction to evil deeds, this is called the 'dark class of birth' (kaṇhābhijāti). 'Monks' means the Sakyan monks; they say this is the 'blue class of birth' (nīlābhijāti) because they eat fish and meat. Even when they are eating requisites obtained rightly, because this is taken as contrary to the Ājīvaka doctrine, they say: 'They eat after putting thorns in their requisites.' Some renunciants are those who are especially devoted to the practice of self-mortification. Indeed, since they are as if living on thorns, they are called 'those of thorny practice' (kaṇṭakavuttikā). Through undertaking vows such as eating while standing, refusing gifts, and so on, they are 'whiter.' 'Disciples of the unclothed' (acelakasāvakā) refers to the disciples of the Ājīvakas. They, it seems, because of the purity of mind in the Ājīvaka doctrine, are whiter than the Nigaṇṭhas. For Nandā and others are to be attained by such a practice; therefore Nandā and others, being whiter than the Nigaṇṭhas and the Ājīvaka disciples, are said to be of the 'bright class of birth' (sukkābhijāti).

Ayametesaṃ laddhīti sākuṇikādibhāvūpagamanena kaṇhābhijātiādīsu dukkhaṃ sukhañca paṭisaṃvedentā anukkamena mahākappānaṃ cullāsītisahassāni khepetvā ājīvakabhāvūpagamanena paramasukkābhijātiyaṃ ṭhatvā saṃsārato sujjhantīti ayaṃ tesaṃ niyati ājīvakānaṃ laddhi.

This is their doctrine: by adopting the state of fowlers and the like, experiencing pain and pleasure in the dark classes of birth and the like, and gradually passing through eighty-four thousand great eons, they then adopt the state of Ājīvakas, stand in the supreme bright class of birth, and are purified from saṃsāra. This is the fixed doctrine of the Ājīvakas.

‘‘Natthi dinna’’nti vadanto natthiko dānassa phalaṃ paṭikkhipatīti āha – ‘‘natthikadiṭṭhi vipākaṃ paṭibāhatī’’ti. Tathā ceva heṭṭhā saṃvaṇṇitaṃ ‘‘natthikadiṭṭhi hi natthitamāhā’’ti. Ahetukadiṭṭhi ubhayanti kammaṃ vipākañca ubhayaṃ. So hi ‘‘ahetū apaccayā sattā saṃkilissanti visujjhantī’’ti vadanto kammassa viya vipākassapi saṃkilesavisuddhīnaṃ paccayattābhāvavacanato tadubhayaṃ paṭibāhati nāma. Vipāko paṭibāhito hoti asati kamme vipākābhāvato. Kammaṃ paṭibāhitaṃ hoti asati vipāke kammassa niratthakabhāvāpattito. Atthatoti sarūpena. Ubhayapaṭibāhakāti visuṃ visuṃ taṃtaṃdiṭṭhitā vuttāpi sabbe te natthikādayo natthikadiṭṭhiādivasena paccekaṃ tividhadiṭṭhikā eva ubhayapaṭibāhakattā. ‘‘Ubhayapaṭibāhakā’’ti hi hetuvacanaṃ. Ahetukavādā cātiādi paṭiññāvacanaṃ. Yo hi vipākapaṭibāhanena natthikadiṭṭhiko, so atthato kammapaṭibāhanena akiriyadiṭṭhiko, ubhayapaṭibāhanena ahetukadiṭṭhiko ca hoti. Sesadvayepi eseva nayo.

The nihilist (natthiko), by saying, 'There is nothing given,' denies the fruit of giving; thus it is said: 'The nihilist view obstructs the result.' Similarly, it is explained below: 'For the nihilist view declares non-existence.' The view of causelessness obstructs both, that is, both kamma and its result. For one who says, 'Beings are defiled and purified without cause, without condition,' indeed obstructs both of them, since he states that kamma and its result are not the condition for defilement and purification. The result is obstructed because when there is no kamma, there is no result. Kamma is obstructed because when there is no result, kamma becomes meaningless. 'In reality' (atthato) means in its own nature. 'Because they obstruct both': although they are spoken of separately according to their respective views, all of them—the nihilists and so on—are each holders of the three views (nihilism, etc.) because they obstruct both. For 'obstructers of both' is a statement of reason. 'Those with a causeless view, etc.' is a statement of the thesis. For whoever is a holder of the nihilist view by obstructing the result, is in reality a holder of the inefficacy-of-action view by obstructing kamma, and a holder of the causelessness view by obstructing both. The same method applies to the other two cases.

Sajjhāyantīti taṃ diṭṭhidīpakaṃ ganthaṃ uggahetvā paṭhanti. Vīmaṃsantīti tassa atthaṃ vicārenti. Tesantiādi vīmaṃsanākāradassanaṃ. Tasmiṃ ārammaṇeti yathāparikappitakammaphalābhāvadīpake ‘‘natthi dinna’’ntiādinayappavattāya laddhiyā ārammaṇe. Micchāsati santiṭṭhatīti ‘‘natthi dinna’’ntiādivasena [Pg.56] anussavūpaladdhe atthe tadākāraparivitakkanehi saviggahe viya sarūpato cittassa paccupaṭṭhite cirakālaparicayena ‘‘evameta’’nti nijjhānakkhamabhāvūpagamanena nijjhānakkhantiyā tathā gahite punappunaṃ tatheva āsevantassa bahulīkarontassa micchāvitakkena samādiyamānā micchāvāyāmupatthambhitā ataṃsabhāvaṃ ‘‘taṃsabhāva’’nti gaṇhantī micchāsatīti laddhanāmā taṃladdhisahagatā taṇhā santiṭṭhati. Cittaṃ ekaggaṃ hotīti yathāvuttavitakkādipaccayalābhena tasmiṃ ārammaṇe avaṭṭhitatāya anekaggaṃ pahāya ekaggaṃ appitaṃ viya hoti. Micchāsamādhipi hi paccayavisesehi laddhabhāvanābalehi kadāci samādhānapatirūpakiccakaro hotiyeva vālavijjhanādīsu viyāti daṭṭhabbaṃ. Javanāni javantīti anekakkhattuṃ tenākārena pubbabhāgiyesu javanavāresu pavattesu sabbapacchime javanavāre satta javanāni javanti. Paṭhamajavane pana satekicchā honti, tathā dutiyādīsūti dhammasabhāvadassanametaṃ, na pana tasmiṃ khaṇe tesaṃ satekicchabhāvāpādanaṃ kenaci sakkā kātuṃ.

"They recite it" means they learn that text which illuminates their view and recite it. "They investigate" means they reflect on its meaning. The words "for them," etc., show the manner of investigation. "In that object" means in the object of that conviction which proceeds by way of "there is no giving," etc., illuminating the non-existence of the fruit of kamma as has been conceived. "Wrong mindfulness is established" means this: when an object apprehended through oral tradition, such as "there is no giving," is present to the mind in its own nature as if it were concrete through reflections of that kind, and it is grasped thus through acquiescence in meditative thought because, through long familiarity, one has come to a state of being able to reflect on it as "it is so"; for one who repeatedly resorts to it and cultivates it, the craving associated with that conviction becomes established. This craving is called "wrong mindfulness" because, being undertaken with wrong thought and supported by wrong effort, it grasps what is not its true nature as "its true nature." "The mind becomes one-pointed" means that by obtaining the conditions of thought, etc., as stated, the mind, having abandoned its lack of one-pointedness, becomes one-pointed, as if absorbed in that object due to its being established there. For even wrong concentration, when its power of development is obtained through specific conditions, can sometimes perform a function resembling that of concentration, as should be seen in such cases as piercing a hair. "The impulsions run" means that after the impulsion-moments have occurred many times in that way in the preliminary impulsion-series, in the very last impulsion-series seven impulsions run. But in the first impulsion they are remediable, and likewise in the second, etc. This is a display of the nature of phenomena, but at that moment no one is able to bring about their state of being remediable.

Tatthāti tesu tīsu micchādassanesu. Koci ekaṃ dassanaṃ okkamatīti yassa ekasmiṃyeva abhiniveso āsevanā ca pavattā, so ekaṃyeva dassanaṃ okkamati. Yassa pana dvīsu, tīsupi vā abhinivesanā pavattā, so dve tīṇi okkamati. Etena yā pubbe ubhayapaṭibāhanatāmukhena vuttā atthasiddhā sabbadiṭṭhikatā, sā pubbabhāgiyā. Yā pana micchattaniyāmokkanti bhūtā, sā yathāsakaṃ paccayasamudāgamasiddhito bhinnārammaṇānaṃ viya visesādhigamānaṃ aññamaññaṃ ekajjhaṃ anuppattiyā asaṃkiṇṇā evāti dasseti. Ekasmiṃ okkantepītiādinā tissannampi diṭṭhīnaṃ samānabalataṃ samānaphalatañca dasseti, tasmā tissopi cetā ekassa uppannā aññamaññaṃ abbokiṇṇā eva, ekāya vipāke dinne itarā anubalappadāyikā honti. Vaṭṭakhāṇu nāmāti idaṃ vacanaṃ neyyatthaṃ, na nītatthanti taṃ vivaritvā dassetuṃ kiṃ panesātiādi vuttaṃ, akusalaṃ nāmetaṃ abalaṃ dubbalaṃ, na kusalaṃ viya mahābalanti āha – ‘‘ekasmiṃyeva attabhāve niyato’’ti. Aññathā sammattaniyāmo viya micchattaniyāmopi accantiko siyā. Yadi evaṃ vaṭṭakhāṇukajotanā kathanti āha ‘‘āsevanavasena panā’’tiādi, tasmā yathā ‘‘sakiṃ nimuggo [Pg.57] nimuggova hotī’’ti (a. ni. 7.15) vuttaṃ, evaṃ vaṭṭakhāṇukajotanā. Yādise hi paccaye paṭicca ayaṃ taṃtaṃdassanaṃ okkanto puna kadāci tappaṭipakkhe paccaye paṭicca tato sīsukkhipanamassa na hotīti na vattabbaṃ. Tena vuttaṃ ‘‘yebhuyyenā’’ti.

"Therein" means in those three wrong views. "Someone enters upon one view" means that one for whom adherence and practice occur in only one view enters upon just that one view. But one for whom adherence occurs in two or even three enters upon two or three. By this he shows that the holding of all views, an established meaning mentioned previously by way of rejecting both alternatives, is preliminary. But the descent into the fixed course of wrongness, being what it is, is shown to be unconfused because, like the special attainments with their different objects, they do not arrive at convergence with one another since they are established by the coming together of their respective conditions. By the words "Even when one has entered upon one," he shows that all three views are equal in strength and equal in fruit. Therefore, even if these three arise for one person, they remain unmixed with each other; when one gives its fruit, the others provide support. "The stake of the round" is a statement requiring interpretation, not one of explicit meaning. To explain it, the words "What then is this?" etc., were stated. This is unwholesome, weak, feeble; it is not powerful like the wholesome. He says: "Fixed in just one existence." Otherwise, like the fixed course of rightness, the fixed course of wrongness would also be absolute. If so, how does the illustration of the stake of the round apply? He says: "But through the force of practice," etc. Therefore, just as it is said, "Once submerged, he remains submerged" (AN 7.15), so too is the illustration of the stake of the round. For it should not be said that because this person has entered upon some particular view depending on certain conditions, he will never again lift his head from it by depending on contrary conditions. Hence it is said, "for the most part."

Tasmāti yasmā evaṃ saṃsārakhāṇubhāvassapi paccayo akalyāṇajano, tasmā. Bhūtikāmoti diṭṭhadhammikasamparāyikaparamatthānaṃ vasena attano guṇehi vaḍḍhikāmo. Yaṃ panettha keci vadanti ‘‘yathā cirakālabhāvanāya paripākūpagamaladdhabalattā upanissayakusalā akusale sabbaso samucchindanti, evaṃ akusaladhammā tatopi cirakālabhāvanāsambhavato laddhabalā hutvā kadāci kusaladhammepi samucchindanti. Evañca katvā daḷhamicchābhinivesassa micchādiṭṭhikassa vaṭṭakhāṇukabhāvajotanāpi samatthitā hotī’’ti yathā taṃ ‘‘vassabhaññānaṃ diṭṭhī’’ti, taṃ na, micchattaniyatadhammānaṃ cirakālabhāvanāmattena na paṭipakkhassa pajahanasamatthatā, atha kho dhammatāsiddhena paccayavisesāhitasāmatthiyena attano pahāyakasabhāvena pahāyakabhāvo bhāvanākusalānaṃyeva vutto, akusalānaṃyeva ca pahātabbabhāvo ‘‘dassanena pahātabbā’’tiādinā nayena, akusalānaṃyeva dubbalabhāvo ‘‘abalānaṃ balīyantī’’tiādinā (su. ni. 776; mahāni. 5) (yuttināpi nāmato vā adhigamaniyo āloko ālokabhāvato bāhirāraṇekā viya na cettha paṭiññatte bhāvesatā sotuno āsaṃkitabbā visesavassa sādhetabbato sāmaññassa ca sotubhāvena adhippetattā veda-saddassa lopo dīpe sabhāve sādhane yathā taṃ saddayabhāvassa nāpi visuddhakaanumānādivirodhasambhāvato. Na hi sakkā antarālokassa bāhirālokassa viya rūpakāyaṃ upādāya rūpatā cakkhuviññeyyattādike patiṭṭhāpetuṃ sakkāti vuttaṃ, nanupi antarāloko aviggahattā vedanā viyāti saddheva ñāṇālokassa avijjandhakārā viya vidhamaniyabhāve sabbesampi kusaladhammānaṃ kenacipi akusaladhammena samucchindaniyatā siddhāva hoti). Vaṭṭakhāṇukacodanāya yaṃ vattabbaṃ, taṃ heṭṭhā vuttamevāti tiṭṭhatesā bālajanavikatthanā.

"Therefore" means: because an unvirtuous person is a condition even for being a stake in saṃsāra, therefore... "One desiring well-being" means one who desires to grow in one's own qualities by way of benefits in the present life, benefits in future lives, and the ultimate good. But here some say: "Just as wholesome states that are a support, having gained strength from being developed for a long time, completely eradicate unwholesome states, so too unwholesome states, having gained strength because they can be developed for an even longer time, sometimes eradicate wholesome states. And this being so, the illustration of the stake of the round is justified even for one with firm adherence to wrong view." That is not so, like the view of the Vassabhaññas. For states fixed in wrongness are not capable of abandoning their opposite merely by being developed for a long time. Rather, the nature of abandoning is spoken of only for wholesome states developed in meditation, which have the nature of abandoning through a power produced by a specific condition established by the nature of things. And only the unwholesome is to be abandoned, according to the method beginning "to be abandoned by vision." And only the unwholesome is weak, according to the method beginning "the strong crush the weak" (SNip 776; Mahāni 5). (The following parenthetical passage in the Pali text is obscure and likely corrupt.) Whatever should be said in response to the objection concerning the stake of the round has already been stated above. So let this boasting of fools stand.

103. Jhānacittamayāti [Pg.58] rūpāvacarajjhānacittena nibbattā. Tathā hi tesaṃ visesena jhānamanasā nibbattattā ‘‘manomayā’’ti vuttā, avisesena pana abhisaṅkhāramanasā sabbepi sattā manomayā eva. Saññāmayāti etthāpi eseva nayo. Tenāha ‘‘arūpajjhānasaññāyā’’ti. Ayanti rūpitābhāvapaṭipajjanakapuggalo. Appaṭiladdhajjhānoti anadhigatarūpajjhāno. Tassapīti takkinopi. Rūpajjhāne kaṅkhā natthi anussavavasena laddhavinicchayattā.

103. "Made of the jhāna-mind" means produced by the fine-material sphere jhāna-mind. Indeed, because they are produced specifically by the jhāna-mind, they are called "mind-made"; but in a general sense, all beings are mind-made by the mind that forms volitions. The same method applies here to "made of perception." Hence he says, "by the perception of the formless jhāna." "This one" means the person who is practicing for the non-existence of what is formed. "One who has not obtained jhāna" means one who has not attained the fine-material jhānas. "For him too" means even for the reasoner. There is no doubt about the fine-material jhānas because a decision has been reached through oral tradition.

104. Sārāgāyāti sarāgabhāvāya. Santiketi samīpe, na thāmagatā diṭṭhinātidūrattā sarāgā, na sampayuttattā. Sā hi na thāmagatā vaṭṭapariyāpannesu dhammesu rajjatīti viññāyatīti āha – ‘‘rāgavasena vaṭṭe rajjanassā’’ti. Sabbepi saṃyojanā taṇhāvaseneva sambhavantīti āha – ‘‘taṇhāvasena saṃyojanatthāyā’’ti. Āruppe panassa kaṅkhā natthīti anussavavasena laddhanicchayaṃ sandhāya vuttaṃ. Kāmaṃ duggatidukkhānaṃ ekantasaṃvattanena natthikadiṭṭhiādīnaṃ apaṇṇakatā pākaṭā eva, nippariyāyena pana anavajjassa atthassa ekantasādhakaṃ apaṇṇakanti katvā codanā, sāvajjassapi atthassa sādhane ekaṃsikabhāvaṃ gahetvā parihāro. Tenāha ‘‘gahaṇavasenā’’tiādi. Tena ruḷhīvasena ‘‘natthi dinna’’ntiādīni apaṇṇakaṅgāni jātānīti dasseti.

104. "For lust" means for the state of being with lust. "Nearby" means in the vicinity. The view is lustful because it is not too far away, not because it is associated with lust; it is not a strong lust. For that view, when not strong, lusts for things included in the round. Hence he says, "of lusting for the round by way of lust." All fetters arise through the power of craving. Hence he says, "for the purpose of fettering by way of craving." "But for him there is no doubt about the formless attainments": this is said with reference to a decision reached through oral tradition. Granted, the unsoundness of nihilistic views and so on is evident because they lead exclusively to the suffering of the bad destinations. But the objection is made on the grounds that an incontestable teaching is one that invariably accomplishes a blameless goal, while the rebuttal takes the one-sidedness in accomplishing even a blameworthy goal. Hence he says, "by way of grasping," etc. By this he shows that by way of convention, statements like "there is no giving" have become parts of an incontestable teaching.

105. Heṭṭhā tayo puggalāva hontīti attantapo parantapoti imasmiṃ catukke heṭṭhā tayo puggalā honti. Yathāvuttā pañcapi puggalā duppaṭipannāva, tato atthikavādādayo pañcapuggalā sammāpaṭipannatāya imasmiṃ catukke eko catutthapuggalova hoti. Etamatthaṃ dassetunti idha heṭṭhā vuttapuggalapañcakadvayaṃ imasmiṃ catukke eva saṅgahaṃ gacchatīti vibhāgena duppaṭipattisuppaṭipattiyo dassetuṃ bhagavā imaṃ desanaṃ ārabhīti. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

105. "There are three persons below" means that in this tetrad, the three persons below—the self-tormentor, the tormentor of others, and the one who torments both—are found. The five persons mentioned are all wrongly practicing. Then, of the five persons beginning with the affirmationist, because of their right practice, only one—the fourth person—is in this tetrad. "To show this meaning": The Blessed One began this discourse to show wrong practice and right practice by way of division, since the two pentads of persons mentioned above are included in this very tetrad. Whatever is not analyzed here in terms of meaning is easy to understand.

Apaṇṇakasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Concealed Meaning of the Commentary on the Apaṇṇaka Sutta is concluded.

Niṭṭhitā ca gahapativaggavaṇṇanā.

The commentary on the Gahapativagga is concluded.

2. Bhikkhuvaggo

2. The Chapter on the Bhikkhus

1. Ambalaṭṭhikarāhulovādasuttavaṇṇanā

1. The Commentary on the Ambalaṭṭhikarāhulovāda Sutta

107. Ambalaṭṭhikāyanti [Pg.59] ettha ambalaṭṭhikā vuccati sujāto taruṇambarukkho, tassa pana avidūre kato pāsādo idha ‘‘ambalaṭṭhikā’’ti adhippeto. Tenāha ‘‘veḷuvanavihārassā’’tiādi. Padhānagharasaṅkhepeti bhāvanāgehappakāre yogīnaṃ geheti attho. Tikhiṇova hoti, na tassa tikhiṇabhāvo kenaci kātabbo sabhāvasiddhattā. Evameva attano vimuttiparipācanakammunā tikkhavisadabhāvappattiyā ayampi āyasmā…pe… tattha vihāsi. Pakatipaññattamevāti pakatiyā paññattaṃ buddhānaṃ upagamanato puretarameva cārittavasena paññattaṃ.

107. Regarding Ambalaṭṭhikā: here ambalaṭṭhikā is said to be a well-grown, young mango tree, but a mansion built not far from it is what is meant here by 'Ambalaṭṭhikā.' Therefore, he said, 'of the Bamboo Grove Monastery,' and so on. The phrase Padhānagharasaṅkhepe means: in a type of meditation hall, a dwelling for yogis. He is sharp by nature; his sharpness does not need to be produced by anyone, as it is established by his intrinsic nature. Just so, this venerable one... dwelt there, having attained a state of sharpness and clarity through the kamma of maturing his own liberation. Regarding Pakatipaññattameva: it was established by nature, meaning it was established by way of custom even before the advent of the Buddhas.

108. Udakaṃ anena dhīyati, ṭhapīyati vā etthāti udakādhānaṃ. Udakaṭṭhānanti ca khuddakabhājanaṃ. ‘‘Ovādadānatthaṃ āmantesī’’ti vatvā taṃ panassa ovādadānaṃ na idheva, atha kho bahūsu ṭhānesu bahukkhattuṃ pavattitanti tāni tāni saṅkhepato dassetvā idha saṃvaṇṇanatthaṃ ‘‘bhagavatā hī’’tiādi vuttaṃ.

108. Water is held by this, or it is placed in this, hence it is an udakādhāna (water-container). And an udakaṭṭhāna (water-stand) is a small vessel. Having said, 'He addressed him for the purpose of giving an exhortation,' yet his giving of this exhortation did not occur only here; rather, it took place in many places on many occasions. Having briefly indicated those instances, the phrase 'for by the Blessed One,' and so on, is stated here for the purpose of commentary.

Tattha sabbabuddhehi avijahitanti iminā sabbesaṃ buddhānaṃ sāsane kumārapañhā nāma hotīti dasseti. Ekekato paṭṭhāya yāva dasakā pavattā dasa pucchā etassāti dasapucchaṃ, ekekato paṭṭhāya yāva dasakā ekuttaravasena pavattaṃ vissajjanatthāya pañcapaṇṇasavissajjanaṃ sāmaṇerapañhanti sambandho. Yaṃ panettha vattabbaṃ, taṃ paramatthajotikāyaṃ khuddakaṭṭhakathāyaṃ (khu. pā. aṭṭha. 4.kumārapañhavaṇṇanā) vuttanayeneva veditabbaṃ. Anādīnavadassitāya abhiṇhaṃ musā samudācaraṇato ‘‘piyamusāvādā’’ti vuttaṃ, udakāvasesachaḍḍanaudakādhānanikujjanaukkujjanadassanasaññitā catasso udakādhānūpamāyo sabbassa yuddhakammassa akaraṇakaraṇavasena dassitā dve hatthiupamāyo.

Herein, 'not abandoned by all Buddhas' shows that in the dispensation of all Buddhas there are what are called the 'Youth's Questions.' There are ten questions for him, proceeding from one up to a set of ten, hence 'Ten Questions.' For the purpose of answering, there are fifty-five answers proceeding by increments of one from one up to a set of ten, hence 'Novice's Questions'—this is the connection. Whatever should be said here should be understood in the way stated in the Paramatthajotikā, the commentary on the Khuddakapāṭha (Khp-a 4, Commentary on the Youth's Questions). Because of not seeing the danger and frequently engaging in falsehood, it is called 'fond of false speech.' The four similes of the water-container—designated by showing the discarding of the remaining water, the overturning of the water-container, and the setting of it upright—and the two similes of the elephant are shown by way of doing and not doing all the actions of battle.

Tattha rāhulasuttanti suttanipāte āgataṃ rāhulasuttaṃ (su. ni. 337 ādayo). Abhiṇhovādavasena vuttanti iminā antarantarā taṃ suttaṃ kathetvā bhagavā theraṃ ovadatīti dasseti. Idañca panāti idaṃ yathāvuttaṃ bhagavato taṃtaṃkālānurūpaṃ attano ovādadānaṃ sandhāya. Bījanti aṇḍaṃ. Passasi nūti [Pg.60] nu-saddo anujānane, nanu passasīti attho. Saccadhammaṃ laṅghitvā ṭhitassa kiñcipi akattabbaṃ nāma pāpaṃ natthīti āha – ‘‘sampajānamusāvāde saṃvararahitassa opammadassanatthaṃ vuttā’’ti. Tathā hi –

Herein, the Rāhula Sutta means the Rāhula Sutta that comes in the Suttanipāta (Snp 337ff.). 'Spoken by way of frequent exhortation' shows that the Blessed One admonished the elder by teaching that sutta from time to time. And this refers to the Blessed One's giving of exhortation to him appropriate to the particular occasion, as has been said. Bīja (seed) means egg. Regarding Passasi nu: the particle nu is in the sense of seeking agreement; the meaning is, 'Surely you see?' He says that for one who stands having transgressed the true Dhamma, there is no evil that he would not do. This is stated to show a simile for one who is without restraint in regard to deliberate false speech. For thus it is said:

‘‘Ekaṃ dhammamatītassa, musāvādissa jantuno;

Vitiṇṇaparalokassa, natthi pāpamakāriya’’nti. (dha. pa. 176);

For one who has transgressed the one law, a person who speaks falsely, and who is unconcerned about the next world, there is no evil he would not do. (Dhp 176)

Uruḷhavāti uruḷho hutvā ussito. So pana damavasena abhiruyha vaḍḍhito ārohanayogyo ca hotīti āha ‘‘abhivaḍḍhito ārohasampanno’’ti. Āgatāgateti attano yogyapadesaṃ āgatāgate. Paṭisenāya phalakakoṭṭhakamuṇḍapākārādayoti paṭisenāya attano ārakkhatthāya ṭhapite phalakakoṭṭhake ceva uddhacchadapākārādike ca. Etaṃ padesanti etaṃ parasenāpadesaṃ. Ettakenāti olokanamattena. Tassa olokanākāradassaneneva. Satampi sahassampi senānīkaṃ dvedhā bhijjati, tīrapātikaṃ madditaṃ hutvā padātā hutvā dvedhā hutvā palāyanti. Kaṇṇehi paharitvāti pageva sarānaṃ āgamanasaddaṃ upadhāretvā yathā vego na hoti, evaṃ samuṭṭhāpetvā tehi paharitvā pātanaṃ. Paṭihatthipaṭiassātiādinā paccekaṃ pati-saddo yojetabboti. Dīghāsilaṭṭhiyāti dīghalatāya asilaṭṭhiyā.

Regarding Uruḷhavā: having grown large, it is raised up. However, having been tamed, trained, and grown, it becomes suitable for riding; hence it is said, 'well-grown and accomplished in riding.' Regarding Āgatāgate: coming again and again to a place suitable for itself. Regarding Paṭisenāya phalakakoṭṭhakamuṇḍapākārādayo: for the opposing army, wooden ramparts and roofless surrounding walls, etc., established for one's own protection. Etaṃ padesaṃ means: that region of the enemy army. Regarding Ettakena: merely by looking. Just by seeing the manner of its looking. An army of a hundred or a thousand is split in two; being crushed on the bank, trampled, becoming foot-soldiers, being split in two, they flee. Regarding striking with the ears: having first discerned the sound of approaching arrows, and having roused oneself so that there is no impetuosity, one strikes with them and fells them. Regarding Paṭihatthipaṭiassā etc.: the prefix paṭi- should be connected with each term individually. Regarding Dīghāsilaṭṭhiyā: with a long sword-staff.

Karaṇeti kammakaraṇe. Maññati hatthāroho. Ayamuggaranti tādise kāle gahitamuggaraṃ. Oloketvāti ñāṇacakkhunā disvā, abhiṇhaṃ sampajaññaṃ upaṭṭhapetvāti attho.

Regarding Karaṇe: in the doing of the deed. The elephant-rider thinks. Regarding Ayamuggaraṃ: the mace taken up at such a time. Regarding Oloketvā: having seen with the eye of wisdom, that is, having established clear comprehension again and again—this is the meaning.

109. Sasakkanti passituṃ yuttaṃ katvā ussāhaṃ janetvā na karaṇīyaṃ, tādisaṃ niyamato akattabbaṃ hotīti āha ‘‘ekaṃseneva na kātabba’’nti. Paṭisaṃhareyyāsīti karaṇato saṅkocaṃ āpajjeyyāsi. Yathābhūto asanto nivatto akaronto nāma hotīti āha ‘‘nivatteyyāsi mā kareyyāsī’’ti. Anupadeyyāsīti anubalappadāyī bhaveyyāsi. Tenāha ‘‘upatthambheyyāsī’’ti. Taṃ pana anubalappadānaṃ upatthambhanaṃ punappunaṃ karaṇamevāti āha ‘‘punappunaṃ kareyyāsī’’ti[Pg.61]. Sikkhamānoti taṃyeva adhisīlasikkhaṃ tannissayañca sikkhādvayaṃ sikkhanto sampādento.

109. Regarding Sasakkaṃ: having made an effort and generated enthusiasm, one sees that it is not proper to be done. Such a thing is definitely not to be done, hence he said, 'it should absolutely not be done.' Regarding Paṭisaṃhareyyāsi: you should shrink back from doing it. One who has turned back and is not doing it is, as it were, non-existent in that respect. Hence he said, 'you should turn back, you should not do it.' Regarding Anupadeyyāsi: you should become one who gives it additional strength. Therefore, he said, 'you should support it.' But that giving of additional strength, that supporting, is just doing it again and again. Hence he said, 'you should do it again and again.' Regarding Sikkhamāno: training in and accomplishing that very training in the higher virtue and the two trainings dependent on it.

111. Kittake pana ṭhāneti kittake ṭhāne pavattāni. Avidūre eva pavattānīti dassento ‘‘ekasmiṃ purebhatteyeva sodhetabbānī’’ti āha. Evañhi tāni susodhitāni honti suparisuddhāni. Paresaṃ appiyaṃ garuṃ gārayhaṃ, yathāvuttaṭṭhānato pana aññaṃ vā kammaṭṭhānamanasikāreneva kāyakammādīni parisodhitāni hontīti na gahitaṃ. Paṭighaṃ vāti ettha vā-saddena asamapekkhaṇe mohassa saṅgaho daṭṭhabbo.

111. Regarding Kittake pana ṭhāne: in how many places do they occur? Showing that they occur not far away, he said, 'they should be purified during a single forenoon meal.' For thus they become well-purified, thoroughly pure. What is unpleasing, serious, and reprehensible to others. However, apart from the aforesaid basis, it is not taken up that bodily actions and so on are purified simply by non-attention to another meditation subject. Regarding Paṭighaṃ vā: here, by the word vā, the inclusion of delusion in the sense of non-circumspection should be understood.

112. Vuttanayena kāyakammādiparisodhanaṃ nāma idheva, na ito bahiddhāti āha ‘‘buddhā…pe… sāvakā vā’’ti. Te hi atthato samaṇabrāhmaṇā vāti. Tasmāti yasmā sabbabuddhapaccekabuddhasāvakehi āruḷhamaggo, rāhula, mayā tuyhaṃ ācikkhito, tasmā. Tena anusikkhantena tayā evaṃ sikkhitabbanti ovādaṃ adāsi. Sesaṃ vuttanayattā suviññeyyameva.

112. The purification of bodily action and so on, in the way stated, is right here, not outside of this. This is what is meant by 'Buddhas... or disciples.' For they are in meaning recluses and brahmins. Regarding Tasmā: because this path, ascended by all Buddhas, Paccekabuddhas, and disciples, has been explained by me to you, Rāhula, therefore... He gave the exhortation: 'Therefore, training in accordance with it, you should train thus.' The rest is easy to understand as it follows the method already stated.

Ambalaṭṭhikarāhulovādasuttavaṇṇanāya līnatthappakāsanā

The Elucidation of the Concealed Meaning in the Commentary on the Ambalaṭṭhikarāhulovāda Sutta.

Samattā.

Completed.

2. Mahārāhulovādasuttavaṇṇanā

2. Commentary on the Greater Discourse of Advice to Rāhula

113. Iriyāpathānubandhanenāti iriyāpathagamanānubandhanena, na paṭipattigamanānubandhanena. Aññameva hi buddhānaṃ paṭipattigamanaṃ aññaṃ sāvakānaṃ. Vilāsitagamanenāti – ‘‘dūre pādaṃ na uddharati, na accāsanne pādaṃ nikkhipati, nātisīghaṃ gacchati nātisaṇika’’ntiādinā (saṃ. ni. aṭṭha. 3.4.243; udā. aṭṭha. 76; sārattha. ṭī. mahāvagga 3.285) vuttena sabhāvasīlena buddhānaṃ cāturiyagamanena. Tadeva hi sandhāya ‘‘pade padaṃ nikkhipanto’’ti vuttaṃ. Padānupadikoti rāhulattherassapi lakkhaṇapāripūriyā tādisameva gamananti yattakaṃ padesaṃ antaraṃ adatvā bhagavato piṭṭhito gantuṃ āraddho, sabbattha tameva gamanapadānupadaṃ gacchatīti padānupadiko.

113. “By following the posture” means by following the movement of the posture, not by following the course of practice. For the course of practice of the Buddhas is one thing, and that of the disciples is another. “With a graceful gait” means with the naturally graceful gait of the Buddhas, described thus: “He does not lift his foot too far, nor place it down too near; he does not walk too quickly nor too slowly,” etc. It is with reference to this that it was said, “placing one foot after the other.” “One who follows step by step” (padānupadiko): because of the perfection of his characteristics, the Elder Rāhula’s gait was also just like that. Having begun to walk behind the Blessed One without leaving a gap, he walks everywhere following that very gait step by step; thus he is a padānupadiko.

Vaṇṇanābhūmi [Pg.62] cāyaṃ tattha bhagavantaṃ therañca anekarūpāhi upamāhi vaṇṇento ‘‘tattha bhagavā’’tiādimāha. Nikkhantagajapotako viya virocitthāti padaṃ ānetvā yojanā. Evaṃ taṃ kesarasīho viyātiādīsupi ānetvā yojetabbaṃ. Tārakarājā nāma cando. Dvinnaṃ candamaṇḍalānantiādi parikappavacanaṃ, buddhāveṇikasantakaṃ viya buddhānaṃ ākappasobhā ahosi, aho sirīsampattīti yojanā.

This is the ground for description. Here, describing the Blessed One and the elder with various similes, he says, “There the Blessed One…,” and so on. The connection is made by supplying the phrase: “he shone like a young elephant that has come forth.” Similarly, in such phrases as “like a maned lion,” the verb should be supplied and connected. The moon is called the king of stars. The phrase “of two moon-disks,” and so on, is a hypothetical statement. The connection is: the beauty of the Buddhas’ appearance was like a possession unique to the Buddhas; “Oh, what glorious fortune!”

Ādiyamānāti gaṇhanti. ‘‘Pacchā jānissāmā’’ti na ajjupekkhitabbo. Idaṃ na kattabbanti vutteti idaṃ pāṇaatipātanaṃ na kattabbanti vutte idaṃ daṇḍena vā leḍḍunā vā viheṭhanaṃ na kattabbaṃ, idaṃ pāṇinā daṇḍakadānañca antamaso kujjhitvā olokanamattampi na kattabbamevāti nayasatenapi nayasahassenapi paṭivijjhati, tathā idha tāva sammajjanaṃ kattabbanti vuttepi tattha paribhaṇḍakaraṇaṃ vihāraṅgaṇasammajjanaṃ kacavarachaḍḍanaṃ vālikāsamakiraṇanti evamādinā nayasatena nayasahassena paṭivijjhati. Tenāha – ‘‘idaṃ kattabbanti vuttepi eseva nayo’’ti. Paribhāsanti tajjanaṃ. Labhāmīti paccāsīsati.

“They take it up” means they grasp it. One should not be indifferent, thinking, “We will know later.” When it is said, “This should not be done”—when it is said, “Destroying life should not be done”—one understands in a hundred ways, in a thousand ways, that this means that harming with a stick or a clod should not be done, striking with the hand or giving a beating should not be done, and even merely looking with anger should not be done at all. Similarly, when it is said here, “Sweeping should be done,” one understands in a hundred ways, in a thousand ways, that this includes putting things in order, sweeping the monastery grounds, throwing out rubbish, scattering sand, and so on. Therefore he said: “Even when it is said, ‘This should be done,’ this is the method.” “Rebuke” means threatening. “I will obtain” means one hopes for.

Sabbametanti sabbaṃ etaṃ mayi labbhamānaṃ sikkhākāmataṃ. Abhiññāyāti jānitvā. Sahāyoti raṭṭhapālattheraṃ sandhāyāha. So hi bhagavatā saddhāpabbajitabhāve etadagge ṭhapito. Dhammārakkhoti satthu saddhammaratanānupālako dhammabhaṇḍāgāriko. Pettiyoti cūḷapitā. Sabbaṃ me jinasāsananti sabbampi buddhasāsanaṃ mayhameva.

“All this” means all this desire for training that is obtainable by me. “Having directly known” means having known. “Companion”: he says this with reference to the Elder Raṭṭhapāla, for he was placed by the Blessed One at the head of those who have gone forth out of faith. “Guardian of the Dhamma” means the protector of the Teacher’s jewel of the good Dhamma, the treasurer of the Dhamma. “Paternal uncle” means a father’s younger brother. “All the Dispensation of the Conqueror is mine” means the entire Dispensation of the Buddha is mine alone.

Chandarāgaṃ ñatvāti chandarāgaṃ mama citte uppannaṃ ñatvā. Aññatarasmiṃ rukkhamūleti vihārapariyante aññatarasmiṃ rukkhamūlaṭṭhāne anucchavike.

“Having known sensual lust” means having known: “Sensual lust has arisen in my mind.” “At the foot of a certain tree” means at a suitable place at the foot of a certain tree on the outskirts of the monastery.

Tadāti aggasāvakehi pasādāpanakāle. Aññakammaṭṭhānāni caṅkamanairiyāpathepi piṭṭhipasāraṇakālepi samijjhanti, na evamidanti āha – ‘‘idamassa etissā nisajjāya kammaṭṭhānaṃ anucchavika’’nti. Ānāpānassatinti ānāpānassatikammaṭṭhānaṃ.

“Then” means at the time of inspiring confidence in the chief disciples. Other meditation subjects succeed even in the posture of walking or when stretching the back, but this one does not; thus he said: “This meditation subject is suitable for this sitting posture.” “Mindfulness of breathing” means the meditation subject of mindfulness of breathing.

Samasīsī hotīti sace samasīsī hutvā na parinibbāyati. Paccekabodhiṃ sacchikaroti no ce paccekabodhiṃ sacchikaroti. Khippābhiññoti khippaṃ lahuṃyeva pattabbachaḷabhiñño.

“He becomes one with a level head”: if, having become such, he does not attain final Nibbāna, he realizes the enlightenment of a paccekabuddha; if he does not realize the enlightenment of a paccekabuddha… “One of quick direct knowledge” means one who is to attain the six direct knowledges quickly and swiftly.

Paripuṇṇāti [Pg.63] soḷasasu ākāresu kassacipi atāpanena sabbaso puṇṇā. Subhāvitāti samathabhāvanāya vipassanābhāvanāya ca anupubbasampādanena subhāvitā. Gaṇanāvidhānānupubbiyā āsevitattā anupubbaṃ paricitā.

“Perfected” means completely perfected in the sixteen aspects by not neglecting any of them. “Well-developed” means well-developed through the gradual accomplishment of the development of serenity and the development of insight. “Familiarized in sequence” means it has been repeatedly practiced and become familiar in sequence according to the method of counting.

Omānaṃ vāti avajānanaṃ uññātanti evaṃvidhaṃ mānaṃ vā. Atimānaṃ vāti ‘‘kiṃ imehi, mameva ānubhāvena jīvissāmī’’ti evaṃ atimānaṃ vā kuto janessatīti.

“Or disparagement”: this kind of conceit, that is, disdain or contempt. “Or excessive pride”: whence would he generate such excessive pride as thinking, “What are these to me? I will live by my own power”?

114. Visaṅkharitvāti visaṃyutte katvā, yathā saṅgākārena gahaṇaṃ na gacchati, evaṃ vinibhuñjitvāti attho. Mahābhūtāni tāva vitthāretu, sammasanūpagattā, asammasanūpagaṃ ākāsadhātuṃ atha kasmā vitthāresīti āha ‘‘upādārūpadassanattha’’nti. Āpodhātu sukhumarūpaṃ. Itarāsu oḷārikasukhumatāpi labbhatīti āha ‘‘upādārūpadassanattha’’nti. Heṭṭhā cattāri mahābhūtāneva kathitāni, na upādārūpanti tassa panettha lakkhaṇahāranayena ākāsadassanena dassitatā veditabbā. Tenāha ‘‘iminā mukhena taṃ dassetu’’nti. Na kevalaṃ upādārūpaggahaṇadassanatthameva ākāsadhātu vitthāritā, atha kho pariggahasukhatāyapīti dassento ‘‘apicā’’tiādimāha. Tattha paricchinditabbassa rūpassa niravasesapariyādānatthaṃ ‘‘ajjhattikenā’’ti visesanamāha. Ākāsenāti ākāsadhātuyā gahitāya. Paricchinnarūpanti tāya paricchinditakalāpagatampi pākaṭaṃ hoti vibhūtaṃ hutvā upaṭṭhāti.

114. “Having dismantled” means having disjoined them, having separated them so that they are not grasped as a composite; this is the meaning. Let him first expand on the great elements, since they are accessible to comprehension. But why did he then expand on the space element, which is not accessible to comprehension? He said: “For the purpose of showing derived form.” The water element is subtle form. In the others, both coarseness and subtlety are found. Thus he said: “For the purpose of showing derived form.” Previously, only the four great elements were discussed, not derived form; it should be understood that the latter is shown here by showing space through the method of adducing characteristics. Therefore he said: “To show it by this means.” He says, “And moreover,” etc., to show that the space element was expanded upon not only for the purpose of showing the grasp of derived form, but also for the sake of ease of comprehension. There, for the purpose of completely including without remainder the form to be delimited, he stated the qualification “internal.” “By space” means when the space element has been grasped. “Delimited form” means that what is comprised in the material groups delimited by it becomes manifest, appearing distinctly.

Idāni vuttamevatthaṃ sukhaggahaṇatthaṃ gāthāya dasseti. Tassāti upādāyarūpassa. Evaṃ āvibhāvatthanti evaṃ paricchinnatāya ākāsassa vasena vibhūtabhāvatthaṃ. Tanti ākāsadhātuṃ.

Now, for the sake of easy comprehension, he shows this same meaning in a verse. “Of that” means of derived form. “Thus for the purpose of manifestation” means for the purpose of its becoming manifest by means of space due to its being delimited. “It” means the space element.

118. Ākāsabhāvaṃ gatanti catūhi mahābhūtehi asamphuṭṭhānaṃ tesaṃ paricchedakabhāvena ākāsanti gahetabbataṃ gataṃ, ākāsameva vā ākāsagataṃ yathā ‘‘diṭṭhigataṃ (dha. sa. 381; mahāni. 12), atthaṅgata’’nti (a. ni. aṭṭha. 1.1.130) ca. Ādinnanti imanti taṇhādiṭṭhīhi ādinnaṃ. Tenāha ‘‘gahitaṃ parāmaṭṭha’’nti. Aññattha kammajaṃ ‘‘upādinna’’nti vuccati, na tathā idhāti āha ‘‘sarīraṭṭhakanti attho’’ti. Pathavīdhātuādīsu [Pg.64] vuttanayenevāti mahāhatthipadopame (ma. ni. 1.300 ādayo) vuttanayadassanaṃ sandhāya vadati.

118. “Gone to the state of space” means it has gone to a state of being graspable as ‘space’ because it is the delimiter of those things untouched by the four great elements; or it is simply space that has ‘gone to space,’ as in “gone to a view” (Dhs §381; Mahānid 12) and “gone to setting” (i.e., disappeared) (AN-a 1:130). “Grasped” means this, which is grasped by craving and views. Therefore he said: “Seized, affected.” Elsewhere, what is kamma-born is called `upādinna` (clung-to form), but not so here; thus he says: “The meaning is the body-octet.” “In the same way as stated for the earth element, etc.”: he says this referring to the method shown in the Great Simile on the Elephant’s Footprint (MN 28).

119. Tādibhāvo nāma niṭṭhitakiccassa hoti, ayañca vipassanaṃ anuyuñjati, atha kimatthaṃ tādibhāvatā vuttāti? Pathavīsamatādilakkhaṇācikkhaṇāhi vipassanāya sukhappavattiatthaṃ. Tenāha ‘‘iṭṭhāniṭṭhesū’’tiādi. Gahetvāti kusalappavattiyā okāsadānavasena pariggahetvā. Na patiṭṭhitoti na nissito na laggo.

119. The state of being ‘such’ belongs to one who has finished his task, but this one is practicing insight; for what reason, then, is the state of being ‘such’ mentioned? For the purpose of the smooth progress of insight through the indication of such characteristics as impartiality like the earth. Therefore he said: “In the desirable and undesirable,” etc. “Having taken” means having taken up by way of giving an opportunity for the arising of what is wholesome. “Not established” means not dependent, not clinging.

120. Brahmavihārabhāvanā asubhabhāvanā ānāpānassatibhāvanā ca upacāraṃ vā appanaṃ vā pāpento vipassanāya pādakabhāvāya aniccādisaññāya vipassanābhāvena ussakkitvā maggapaṭipāṭiyā arahattādhigamāya hotīti ‘‘mettādibhāvanāya pana hotī’’ti vuttaṃ. Yattha katthaci sattesu saṅkhāresu ca paṭihaññanakilesoti āghātabhāvameva vadati ñāyabhāvato aññesampi. Asmimānoti rūpādike paccekaṃ ekajjhaṃ gahetvā ‘‘ayamahamasmī’’ti evaṃ pavattamāno.

120. It was said, “But it is by the development of loving-kindness, etc.,” because the development of the divine abodes, the development of foulness, and the development of mindfulness of breathing—while one is attaining either access concentration or absorption—serve as a foundation for insight; and having striven with the development of insight by means of the perception of impermanence, etc., they lead to the attainment of arahantship by the sequence of the path. “The defilement of aversion towards any beings or formations whatsoever”: this refers to the state of hatred itself, and by implication, to others as well. “The conceit ‘I am’” is that which proceeds by grasping form, etc., individually or collectively, thus: “This I am.”

121. Idaṃ kammaṭṭhānanti ettha gaṇanādivasena āseviyamānā assāsapassāsā yogakammassa patiṭṭhānatāya kammaṭṭhānaṃ. Tattha pana tathāpavatto manasikāro bhāvanā. Ettha ca tasseva therassa bhagavatā bahūnaṃ kammaṭṭhānānaṃ desitattā caritaṃ anādiyitvā kammaṭṭhānāni sabbesaṃ puggalānaṃ sappāyānīti ayamattho siddho, atisappāyavasena pana kammaṭṭhānesu vibhāgakathā kathitāti veditabbā.

121. “This is the meditation subject”: Here, the in-and-out breaths, being practiced by way of counting, etc., are the meditation subject because they are the basis for the yogi’s work. The attention that proceeds in such a way is the development. And here, since the Blessed One taught many meditation subjects to that same elder, the point is established that meditation subjects are suitable for all persons, without taking temperament into account. It should be understood, however, that the discussion of the division of meditation subjects is made on the basis of extreme suitability.

Mahārāhulovādasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning in the Commentary on the Greater Discourse of Advice to Rāhula is completed.

3. Cūḷamālukyasuttavaṇṇanā

3. The Commentary to the Cūḷamālukya Sutta.

122. Evaṃ ṭhapitānīti ‘‘sassato loko’’tiādinayappavattāni diṭṭhigatāni aniyyānikatāya na byākātabbāni na kathetabbāni, evaṃ ṭhapanīyapakkhe ṭhapitāni ceva niyyānikasāsane chaḍḍanīyatāya paṭikkhittāni ca, apicettha atthato paṭikkhepo eva byākātabbato. Yathā eko [Pg.65] kammakilesavasena itthattaṃ āgato, tathā aparopi aparopīti satto tathāgato vuccatīti āha – ‘‘tathāgatoti satto’’ti. Taṃ abyākaraṇaṃ mayhaṃ na ruccatīti yadi sassato loko, sassato lokoti, asassato loko, asassato lokoti jānāmāti byākātabbameva, yaṃ pana ubhayathā abyākaraṇaṃ, taṃ me cittaṃ na ārādheti ajānanahetukattā abyākaraṇassa. Tenāha – ‘‘ajānato kho pana apassato etadeva ujukaṃ, yadidaṃ na jānāmi na passāmī’’ti. Sassatotiādīsu sassatoti sabbakāliko, nicco dhuvo avipariṇāmadhammoti attho. So hi diṭṭhigatikehi lokīyanti ettha puññapāpatabbipākā, sayaṃ vā tabbipākākarādibhāvena aviyuttehi lokīyatīti lokoti adhippeto. Etena cattāropi sassatavādā dassitā honti. Asassatoti na sassato, anicco addhuvo bhedanadhammoti attho, asassatoti ca sassatabhāvapaṭikkhepena ucchedo dīpitoti sattapi ucchedavādā dassitā honti. Antavāti parivaṭumo paricchinnaparimāṇo, asabbagatoti attho. Tena ‘‘sarīraparimāṇo, aṅguṭṭhaparimāṇo, yavaparimāṇo paramāṇuparimāṇo attā’’ti (udā. aṭṭha. 54; dī. ni. ṭī. 1.76-77) evamādivādā dassitā honti.

122. Thus set aside: The speculative views that proceed in the manner of “the world is eternal,” etc., should not be declared or spoken of because they do not lead to liberation. Thus they are both set aside in the category of what is to be set aside and rejected in the liberating teaching because they are to be discarded. Moreover, here it is precisely the rejection in terms of meaning that is to be declared. Just as one being has come to this state through kamma and defilements, so too another and another—thus a being is called a Tathāgata. He said: “A Tathāgata is a being.” That non-declaration does not please me: If the world is eternal, it should be declared, “The world is eternal.” If the world is not eternal, it should be declared, “The world is not eternal.” But the non-declaration in both cases does not satisfy my mind, because the non-declaration is due to not knowing. Therefore he said: “For one who does not know or see, this alone is straightforward: ‘I do not know, I do not see.’” In such phrases as eternal, “eternal” means existing at all times, permanent, stable, and not subject to change; this is the meaning. For by those holding such views, it is regarded as the world wherein are merit, demerit, and their results; or it is regarded as the world by those who are not separate from the causes of their results. This is what is meant by world. By this, the four kinds of eternalism are shown. Not eternal means not eternal, impermanent, unstable, and subject to dissolution; this is the meaning. And by “not eternal,” through the rejection of an eternal state, annihilationism is indicated; thus the seven kinds of annihilationism are shown. Finite means circumscribed, of limited measure; not all-pervading is the meaning. By this, such views as “the self is the size of the body, the size of a thumb, the size of a barley grain, or the size of an atom” are shown.

Tathāgato paraṃ maraṇāti tathāgato jīvo attā maraṇato imassa kāyassa bhedato paraṃ uddhaṃ hoti atthi saṃvijjatīti attho. Etena sassatabhāvamukhena soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha ca nevasaññīnāsaññīvādā dassitā honti. Na hotīti natthi na upalabbhati. Etena ucchedavādo dassito hoti. Apica hoti ca na ca hotīti atthi natthi cāti. Etena ekaccasassatavādo dassito. Neva hoti na na hotīti pana iminā amarāvikkhepavādo dassitoti veditabbaṃ. Bhagavatā pana aniyyānikattā anatthasaṃhitāni imāni dassanānīti tāni na byākatāni, taṃ abyākaraṇaṃ sandhāyāha ayaṃ thero ‘‘taṃ me na ruccatī’’ti. Sikkhaṃ paṭikkhipitvā yathāsamādinnasikkhaṃ pahāya.

The Tathāgata exists after death: this means the Tathāgata—the living being, the self—exists, is present, after death, beyond the breakup of this body; this is the meaning. By this, through the gateway of an eternal state, the sixteen views of those who hold the self to be percipient, the eight views of those who hold it to be non-percipient, and the eight views of those who hold it to be neither-percipient-nor-non-percipient are shown. Does not exist: he is not, is not found. By this, annihilationism is shown. Both exists and does not exist: he is and is not. By this, semi-eternalism is shown. Neither exists nor does not exist: by this, it should be understood, the doctrine of the eel-wrigglers is shown. But by the Blessed One these views were not declared because they do not lead to liberation and are not connected with the goal. It was with reference to this non-declaration that this elder said: “This does not please me.” Having rejected the training: having abandoned the training as undertaken.

125. Tvaṃ [Pg.66] neva yācakoti ahaṃ bhante bhagavati brahmacariyaṃ carissāmītiādinā. Na yācitakoti tvaṃ mālukyaputta mayi brahmacariyaṃ carātiādinā.

125. You were not the one who asked: by saying, ‘Venerable sir, I will live the holy life under the Blessed One,’ and so on. Nor were you asked: by my saying, ‘Come, Mālukyaputta, live the holy life under me,’ and so on.

126. Parasenāya ṭhitena purisena. Bahalalepanenāti bahalavilepanena. Mahāsupiyādi sabbo muduhidako veṇuviseso saṇho. Maruvāti makaci. Khīrapaṇṇinoti khīrapaṇṇiyā, yassā chindanamatte paṇṇe khīraṃ paggharati. Gacchanti gacchato jātaṃ sayaṃjātagumbato gahitanti adhippāyo. Sithilahanu nāma dattā kaṇṇo pataṅgo. Etāya diṭṭhiyā sati na hotīti ‘‘sassato loko’’ti etāya diṭṭhiyā sati maggabrahmacariyavāso na hoti, taṃ pahāya eva pattabbato.

126. By a man standing in another’s army. With a thick smearing: with a thick anointment. Mahāsupiya, etc., all refers to a particular kind of soft, smooth bamboo called muduhidaka. Maruvā: a sandfly. Khīrapaṇṇin: of the khīrapaṇṇī plant, from the leaf of which milk flows out as soon as it is cut. Gacchanti: born as one goes, taken from a self-grown bush, is the meaning. Loose-jawed is the name for a scraper, an ear, a grasshopper. When this view exists, it is not: when this view, “the world is eternal,” exists, the living of the holy life for the path does not come to be, because that view must be abandoned for it to be attained.

127. Attheva jātītiādinā etā diṭṭhiyo paccekampi saṃsāraparibrūhanā kaṭasivaḍḍhanā nibbānavibandhanāti dasseti.

127. By the passage beginning, ‘When there is birth…’ he shows that these views, even individually, augment saṃsāra, increase the charnel ground, and are a fetter to Nibbāna.

128. Tasmātihāti idaṃ aṭṭhāne uddhaṭaṃ, ṭhāneyeva pana ‘‘vuttapaṭipakkhanayena veditabba’’nti imassa parato katvā saṃvaṇṇetabbaṃ. Attano phalena araṇīyato anugantabbato kāraṇampi ‘‘attho’’ti vuccatīti āha ‘‘kāraṇanissita’’nti. Tenāha ‘‘brahmacariyassa ādimattampī’’ti. Pubbapadaṭṭhānanti paṭhamārambho. Sesaṃ suviññeyyameva.

128. Therefore: This has been extracted out of place; it should be placed after the phrase ‘should be understood by way of the opposite of what was said’ and then explained. Because a cause is to be pursued (araṇīyato) and followed up for its own fruit, it is also called ‘purpose’ (attha). Thus he said ‘dependent on cause.’ Therefore he said: ‘even the mere beginning of the holy life.’ The initial basis: the first commencement. The rest is easy to understand.

Cūḷamālukyasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Obscure Meaning of the Commentary on the Cūḷamālukya Sutta is completed.

4. Mahāmālukyasuttavaṇṇanā

4. Commentary on the Mahāmālukya Sutta

129. Oraṃ vuccati kāmadhātu, tattha pavattiyā saṃvattanato oraṃ bhajantīti orambhāgiyāni, heṭṭhimamaggavajjhatāya orambhāge heṭṭhākoṭṭhāse bhajantīti orambhāgiyāni ka-kārassa ya-kāraṃ katvā. Tenāha ‘‘heṭṭhākoṭṭhāsikānī’’tiādi. Kammunā hi vaṭṭena ca dukkhaṃ saṃyojentīti saṃyojanāni, orambhāgiyasaññitāni saṃyojanāni yassa appahīnāni, tasseva vaṭṭadukkhaṃ. Yassa pana tāni pahīnāni, tassa taṃ natthīti. Appahīnatāya anusetīti ariyamaggena asamucchinnatāya kāraṇalābhe [Pg.67] sati uppajjati, appahīnabhāvena anuseti. Anusayamāno saṃyojanaṃ nāma hotīti anusayattaṃ pharitvā pavattamāno pāpadhammo yathāvuttenatthena saṃyojanaṃ nāma hoti. Etena yadi pana anusayato saṃyojanaṃ pavattaṃ, tathāpi ye te kāmarāgādayo ‘‘anusayā’’ti vuccanti, teyeva bandhanaṭṭhena saṃyojanānīti dasseti.

129. The lower part (oraṃ) is called the sense-sphere. Because they conduce to existence there, they are called 'belonging to the lower part' (orambhāgiyāni). Or, because they are to be abandoned by the lower paths, they partake of the lower portion (orambhāge), the lower part (heṭṭhākoṭṭhāse); thus they are called 'belonging to the lower part' (orambhāgiyāni), with the 'ka' being changed to 'ya'. Hence, it is said, 'belonging to the lower part,' etc. By kamma and the round, they bind to suffering—thus, they are called 'fetters.' For one whose fetters designated as orambhāgiyāni are not abandoned, for him alone does the suffering of the round exist. But for one who has abandoned them, that does not exist. 'Lies latent due to not being abandoned' means that when the occasion arises, it arises because it has not been uprooted by the noble path; it lies latent due to not being abandoned. An unwholesome state, spreading and occurring by pervading the state of latency, is called a 'fetter' in the sense explained. By this, it is shown that even if a fetter arises from a latent tendency, nevertheless those very states of sensual desire, etc., which are called 'latent tendencies,' are themselves called 'fetters' in the sense of binding.

Evaṃ santepīti yadeva orambhāgiyasaṃyojanaṃ bhagavatā pucchitaṃ, tadeva therenapi vissajjitaṃ, tathāpi ayaṃ laddhi sannissayā. Tattha dosāropanāti dassetuṃ ‘‘tassa vāde’’tiādi vuttaṃ. Samudācārakkhaṇeyevāti pavattikkhaṇe eva. Na hi sabbe vattamānā kilesā saṃyojanatthaṃ pharantīti adhippāyo. Tenāti tena kāraṇena, tathāladdhikattāti attho. Cintesi ‘‘dhammaṃ desessāmī’’ti yojanā. Attano dhammatāyevāti ajjhattāsayeneva. Visaṃvāditāti satthu cittassa anārādhanena vivecitā. Evamakāsi evaṃ dhammaṃ desāpesi.

Even so, whatever lower fetters the Blessed One asked about, the elder answered about those same; yet this belief is based on dependence. Therein, to show the imputation of fault, “in his doctrine,” and so forth, is stated. At the very moment of manifestation—precisely at the moment of occurrence. For the intention is that not all defilements arising in the present reach the level of fetters. Therefore—for that reason, meaning because of holding such a view. He thought: “I will teach the Dhamma.” By his own nature—simply by his inner inclination. Being at variance—being separated due to not pleasing the Teacher's mind. Thus he acted—thus he had the Dhamma taught.

130. Sakkāyadiṭṭhipariyuṭṭhitenāti pariyuṭṭhānasamatthasakkāyadiṭṭhikena. Tathābhūtañca cittaṃ tāya diṭṭhiyā vigayhitaṃ ajjhotthaṭañca nāma hotīti āha ‘‘gahitena abhibhūtenā’’ti. Diṭṭhinissaraṇaṃ nāma dassanamaggo tena samucchinditabbato, so pana nibbānaṃ āgamma taṃ samucchindati, tasmā vuttaṃ ‘‘diṭṭhinissaraṇaṃ nibbāna’’nti. Avinoditā anīhaṭāti padadvayenapi samucchedavasena appahīnattaṃyeva vadati. Aññaṃ saṃyojanaṃ añño anusayoti vadanti, sahabhāvo nāma aññena hoti. Na hi tadeva tena sahāti vuccatīti tesaṃ adhippāyo. Aññenāti atthato aññena. Avatthāmattato yadipi avayavavinimutto samudāyo natthi, avayavo pana samudāyo na hotīti so samudāyato añño evāti sakkā vattunti yathāvuttassa parihārassa appāṭihīrakataṃ āsaṅkitvā pakkhantaraṃ āsallitaṃ ‘‘athāpi siyā’’tiādinā. Pakkhantarehi parihārā hontīti yathāvuttañāyenapi añño puriso athāpi siyā, ayaṃ panettha añño dosoti āha ‘‘yadi tadevā’’tiādi. Athāpi siyā tuyhaṃ yadi parivitakko īdiso yadi tadeva saṃyojanantiādi. Imamatthaṃ sandhāyāti paramatthato so eva [Pg.68] kileso saṃyojanamanusayo ca, bandhanatthaappahīnatthānaṃ pana attheva bhedoti imamatthaṃ sandhāya.

130. “Obsessed with identity view” means by one with an identity view capable of obsession. Such a mind is seized and overwhelmed by that view, hence it is said, “seized and overpowered.” The escape from views is the path of seeing, by which it is to be eradicated; that path eradicates it upon reaching Nibbāna, therefore it is said, “the escape from views is Nibbāna.” “Not dispelled, not removed”—these two terms both indicate that it has not been abandoned by way of eradication. Some say a fetter is one thing, a latent tendency another. Coexistence occurs with another, for it is not said that the very same thing is ‘with’ itself—that is their intention. “Another” means different in sense. Even if, in terms of mere state, there is no aggregate apart from its components, a component is not the aggregate—thus, it can be said that it is different from them. Fearing that the aforesaid refutation is not unassailable, an alternative position is suggested with “or it might be so,” and so on. Refutations are made through alternative positions. As previously explained, another person might say, “or it might be so,” but here this is another fault—thus it is said, “if it is the very same,” and so on. “Or it might be so for you to have such a thought: if it is the very same fetter,” and so on. This is said with reference to the meaning: ultimately, that very defilement is both a fetter and a latent tendency, but in terms of the function of bondage and the state of non-abandonment, there is a difference in meaning—this is the intended meaning.

132. Tacacchedo viya samāpatti kilesānaṃ samāpattivikkhambhanassa sāracchedassa anusayassa dūrabhāvato. Pheggucchedo viya vipassanā tassa āsannabhāvato. Evarūpā puggalāti abhāvitasaddhādibalatāya dubbalanāmakāyā puggalā, yesaṃ sakkāyanirodhāya…pe… nādhimuccati. Evaṃ daṭṭhabbāti yathā so dubbalako puriso, evaṃ daṭṭhabbo so puriso gaṅgāpāraṃ viya sakkāyapāraṃ gantuṃ asamatthattā. Vuttavipariyāyena sukkapakkhassa attho veditabbo.

132. Attainment is like cutting the bark, because the suppression of defilements by attainment is far from the latent tendency, which is the cutting of the heartwood. Insight is like cutting the sapwood, because of its nearness to eradication. Such individuals are those called ‘weak’ due to their undeveloped faith and other faculties, whose minds are not resolved for the cessation of identity. Thus it should be regarded: just as that weak man is unable to cross to the further shore of the Ganges, so should that person be regarded as unable to reach the further shore of identity. The meaning of the bright side should be understood in the opposite way.

133. Upadhivivekenāti iminā upadhivivekāti karaṇe nissakkananti dasseti, upadhivivekāti vā hetumhi nissakkavacanassa upadhivivekenāti hetumhi karaṇavacanena pañcakāmaguṇaviveko kathito. Kāmaguṇāpi hi upadhīyati ettha dukkhanti upadhīti vuccantīti. Thinamiddhapaccayā kāyavijambhitādibhedaṃ kāyālasiyaṃ. Tatthāti antosamāpattiyaṃ samāpattiabbhantare jātaṃ. Taṃ pana samāpattipariyāpannampi apariyāpannampīti tadubhayaṃ dassetuṃ ‘‘antosamāpattikkhaṇeyevā’’tiādi vuttaṃ. Rūpādayo dhammeti rūpavedanādike pañcakkhandhadhamme. Na niccatoti iminā niccapaṭikkhepato tesaṃ aniccatamāha. Tato eva udayavayantato vipariṇāmato tāvakālikato ca te aniccāti jotitaṃ hoti. Yañhi niccaṃ na hoti, taṃ udayabbayaparicchinnaṃ jarāya maraṇena cāti dvedhā vipariṇataṃ ittarakhaṇameva ca hoti. Na sukhatoti iminā sukhapaṭikkhepato tesaṃ dukkhatamāha, ato eva abhiṇhaṃ paṭipīḷanato dukkhavatthuto ca te dukkhāti jotitaṃ hoti. Udayabbayavantatāya hi te abhiṇhaṃ paṭipīḷanato nirantaradukkhatāya dukkhasseva ca adhiṭṭhānabhūtāti. Paccayayāpanīyatāya rogamūlatāya ca rogato. Dukkhatāsūlayogitāya kilesāsucipaggharaṇato uppādajarābhaṅgehi uddhumātapakkabhijjanato ca gaṇḍato. Pīḷājananato antotudanato dunnīharaṇato ca avaddhiāvahato aghavatthuto ca aserībhāvato ābādhapadaṭṭhānatāya ca ābādhato. Avasavattanato avidheyyatāya parato[Pg.69]. Byādhijarāmaraṇehi palujjanīyatāya palokato. Sāmīnivāsīkārakavedakaadhiṭṭhāyakavirahato suññato. Attapaṭikkhepaṭṭhena anattato, rūpādidhammāpi na ettha attā hontīti anattā, evaṃ ayampi na attā hotīti anattā. Tena abyāpārato nirīhato tucchato anattāti dīpitaṃ hoti. Lakkhaṇattayameva avabodhatthaṃ ekādasahi padehi vibhajitvā gahitanti dassetuṃ ‘‘tatthā’’tiādi vuttaṃ.

133. By ‘seclusion from attachments’ (upadhivivekena), it is shown that this is renunciation in the instrumental sense. Or, by the word ‘upadhivivekā’ in the sense of cause, the seclusion from the five strands of sensual pleasure is stated by the instrumental word ‘upadhivivekena’ in the sense of cause. For the strands of sensual pleasure are also called attachments, as suffering is placed upon them. Bodily laziness, such as stretching the limbs, etc., is caused by sloth and torpor. “Therein” refers to what arises within the attainment, inside the absorption. To show both that which is included in the attainment and that which is not, it is said, “even at the moment of the attainment,” etc. “Phenomena such as form, etc.” refers to the five aggregates, such as form, feeling, etc. By “not permanent” – through this rejection of permanence, their impermanence is stated. From this it is illuminated that they are impermanent due to their arising and passing away, their changeability, and their momentary nature. For what is not permanent is limited by arising and passing away, is changed in two ways by aging and death, and exists only for a brief moment. By “not happiness” – through this rejection of happiness, their suffering is stated. From this it is illuminated that they are suffering due to their constant oppression and their nature as a basis of suffering. For due to their nature of arising and passing away, they are constantly oppressive, continuously of the nature of suffering, and are the foundation of suffering itself. Because they are maintained by conditions and are the root of disease, they are like a disease. Due to their connection with the stake of suffering and oozing the impurity of defilements, and because they are split open by birth, aging, and destruction, they are like a boil. Because they generate affliction, are an internal goad, are difficult to remove, bring about decline, are a basis for misery, are not one's own, and serve as a ground for illness, they are an affliction. Because they are not under one's own power and are not compliant, they are other. Due to being destroyed by sickness, aging, and death, they are perishable. Being devoid of an owner, resident, agent, experiencer, or controller, they are empty. In the sense of rejecting self, they are not-self. Even phenomena like form, etc., are not a self here—thus, they are not-self. Similarly, this too is not a self—thus, it is not-self. Therefore, it is shown that ‘not-self’ means without activity, without agency, and void. To show that the three characteristics themselves are taken up by dividing them into eleven terms for the sake of comprehension, “therein,” etc., is said.

Antosamāpattiyanti samāpattīnaṃ sahajātatāya samāpattīnaṃ abbhantare. Cittaṃ paṭisaṃharatīti tappaṭibaddhachandarāgādiupakkilesavikkhambhanena vipassanācittaṃ paṭisaṃharati. Tenāha ‘‘mocetī’’ti. Savanavasenāti ‘‘sabbasaṅkhārasamatho’’tiādinā savanavasena. Thutivasenāti tatheva thomanāvasena guṇato saṃkittanavasena. Pariyattivasenāti tassa dhammassa pariyāpuṇanavasena. Paññattivasenāti tadatthassa paññāpanavasena. Ārammaṇakaraṇavaseneva upasaṃharati maggacittaṃ. Etaṃ santantiādi pana avadhāraṇanivattitatthadassanaṃ. Yathā vipassanā ‘‘etaṃ santaṃ etaṃ paṇīta’’ntiādinā asaṅkhatāya dhātuyā cittaṃ upasaṃharati, evaṃ maggo nibbānaṃ sacchikiriyābhisamayavasena abhisamento tattha labbhamāne sabbe visese asammohato paṭivijānanto tattha cittaṃ upasaṃharati. Tenāha ‘‘iminā pana ākārenā’’tiādi. So tattha ṭhitoti so adandhavipassano yogī tattha tāya aniccādilakkhaṇattayārammaṇāya vipassanāya ṭhito. Sabbasoti tassa maggassa adhigamāya nibbattitasamathavipassanāsu. Asakkonto anāgāmī hotīti heṭṭhimamaggavahāsu eva samathavipassanāsu chandarāgaṃ pahāya aggamaggavahāsu tāsu nikantiṃ pariyādātuṃ asakkonto anāgāmitāyameva saṇṭhāti.

“Within the attainment” means inside the attainments, because of being co-arisen with them. “Withdraws the mind” means one withdraws the insight mind by suppressing defilements such as desire and lust connected to it. Hence it is said, “it releases.” “By way of hearing” refers to hearing through phrases like “the stilling of all formations.” “By way of praise” means similarly through commendation, by summarizing the virtues. “By way of learning” refers to thoroughly learning that Dhamma. “By way of designation” means making known its meaning. The path-mind directs solely by way of making it an object. “This is peaceful,” etc., however, is the showing of a meaning that transcends determination. Just as insight directs the mind toward the unconditioned element with phrases like “this is peaceful, this is sublime,” so too the path, realizing Nibbāna by way of direct experience and penetration, directs the mind there, understanding without delusion all the special qualities obtainable there. Hence it is said, “in this way,” etc. “Established there” means that yogī with swift insight is established there in that insight which has as its object the three characteristics of impermanence, etc. “Of all” refers to the serenity and insight developed for the attainment of that path. “Unable, he becomes a non-returner” means that, having abandoned desire and lust in the serenity and insight that lead to the lower paths, he is unable to fully overcome craving for those that lead to the highest path, and thus is established only in the state of a non-returner.

Samatikkantattāti samathavasena vipassanāvasena cāti sabbathāpi rūpassa atikkantattā. Tenāha ‘‘ayañhī’’tiādi. Anenāti yoginā. Taṃ atikkammāti idaṃ yo vā paṭhamaṃ pañcavokārabhavapariyāpanne dhamme sammadeva sammasitvā te vivajjetvā tato arūpasamāpattiṃ samāpajjitvā arūpadhamme sammasati, taṃ sandhāya vuttaṃ. Tenāha ‘‘idāni arūpaṃ sammasatī’’ti.

By ‘having transcended’ (samatikkantattā) is meant because of having transcended form in every way, by way of both serenity and insight. Therefore, it is said, “For this one,” etc. By this one—by the yogī. “Having transcended that”—this is said with reference to one who, having first rightly comprehended the phenomena included in the five-constituent existence, and having turned away from them, then enters a formless attainment and comprehends the formless phenomena. Therefore, it is said, “Now he comprehends the formless.”

Samathavasena [Pg.70] gacchatoti samathappadhānaṃ pubbabhāgapaṭipadaṃ anuyuñjantassa. Cittekaggatā dhuraṃ hotīti tassa vipassanābhāvanāya tathā pubbe pavattattā vuṭṭhānagāminivipassanā samādhippadhānā hoti, maggepi cittekaggatā dhuraṃ hoti, samādhindriyaṃ pubbaṅgamaṃ balavaṃ hoti. So cetovimutto nāmāti so ariyo cetovimutto nāma hoti. Vipassanāvasena gacchatoti ‘‘samathavasena gacchato’’ti ettha vuttanayānusārena attho veditabbo. Ayañca puggalavibhāgo suttantanayena idhābhihito pariyāyo nāma, abhidhammanayena parato kīṭāgirisuttavaṇṇanāyaṃ dassayissāma. Ayaṃ sabhāvadhammoyevāti pubbabhāgapaṭipadā samathappadhānā ce samādhi dhuraṃ, vipassanāpadhānā ce paññā dhuranti ayaṃ dhammasabhāvoyeva, ettha kiñci na āsaṅkitabbaṃ.

"One who proceeds by way of serenity" means one who practices the preliminary path with serenity as predominant. "Unification of mind is the yoke" means that for him, because insight meditation has previously proceeded in that way, the insight leading to emergence has concentration as its predominant factor. Even on the path, unification of mind is the yoke, and the faculty of concentration is foremost and strong. "He is called one liberated by mind" means that noble one is called one liberated by mind. "One who proceeds by way of insight" should be understood according to the method stated here for "one who proceeds by way of serenity." This classification of individuals, stated here according to the Suttanta method, is called a method of exposition; we will explain it later in the commentary on the Kīṭāgiri Sutta according to the Abhidhamma method. "This is simply the nature of things" means that if the preliminary path has serenity as predominant, concentration is the yoke; and if insight is predominant, wisdom is the yoke. This is simply the nature of things—nothing should be doubted here.

Indriyaparopariyattaṃ indriyavemattatā. Tenāha ‘‘indriyanānattaṃ vadāmī’’ti. Indriyanānattatā kāraṇanti idaṃ dasseti – aniccādivasena vipassanābhiniveso viya samathavasena vipassanāvasena ca yaṃ pubbabhāgagamanaṃ, taṃ appamāṇaṃ taṃ vuṭṭhānagāminivipassanaṃ, yassa samādhi dhuraṃ pubbaṅgamaṃ balavaṃ hoti, so ariyo cetovimutti nāma hoti. Yassa paññā dhuraṃ pubbaṅgamaṃ balavaṃ hoti so ariyo paññāvimutto nāma hoti. Idāni tamatthaṃ buddhivisiṭṭhena nidassanena dassento ‘‘dve aggasāvakā’’tiādimāha, taṃ suviññeyyameva.

The varying maturity of faculties is the diversity of faculties. Therefore, he said, "I speak of the diversity of faculties." He shows that the diversity of faculties is the cause: just as there is the inclination towards insight by way of impermanence and so on, so too is the preliminary proceeding by way of serenity and by way of insight immeasurable. As for that insight leading to emergence: for one for whom concentration is the yoke, foremost, and strong, that noble one is called liberated by mind. For one for whom wisdom is the yoke, foremost, and strong, that noble one is called liberated by wisdom. Now, showing that meaning with an example distinguished by wisdom, he said, "the two chief disciples," and so on. That is indeed easy to understand.

Mahāmālukyasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning in the Commentary on the Mahāmālukyasutta is complete.

5. Bhaddālisuttavaṇṇanā

5. Commentary on the Bhaddāli Sutta

134. Asiyatīti asanaṃ, bhuñjanaṃ bhojanaṃ, asanassa bhojanaṃ asanabhojanaṃ, āhāraparibhogo, ekasmiṃ kāle asanabhojanaṃ ekāsanabhojanaṃ. So pana kālo sabbabuddhānaṃ sabbapaccekabuddhānaṃ āciṇṇasamāciṇṇavasena pubbaṇho eva idhādhippetoti āha ‘‘ekasmiṃ purebhatte asanabhojana’’nti. Vippaṭisārakukkuccanti ‘‘ayuttaṃ vata mayā kataṃ, yo attano sarīrapakatiṃ ajānanto ekāsanabhojanaṃ bhuñji, yena me idaṃ sarīraṃ kisaṃ jātaṃ brahmacariyānuggaho nāhosī’’ti evaṃ [Pg.71] vippaṭisārakukkuccaṃ bhaveyya. Etaṃ sandhāya satthā āha, na bhaddālimeva tādisaṃ kiriyaṃ anujānanto. Itarathāti yadi ekaṃyeva bhattaṃ dvidhā katvā tato ekassa bhāgassa bhuñjanaṃ ekadesabhuñjanaṃ adhippetaṃ. Ko sakkotīti ko evaṃ yāpetuṃ sakkoti. Atītajātiparicayopi nāma imesaṃ sattānaṃyeva anubandhatīti āha ‘‘atīte’’tiādi. Viravantassevāti anādare sāmivacanaṃ. Taṃ madditvāti ‘‘ayaṃ sikkhā sabbesampi buddhānaṃ sāsane āciṇṇaṃ, ayañca bhikkhu imaṃ sikkhatevā’’ti vatvā taṃ bhaddāliṃ tassa vā anussāhapavedanaṃ abhibhavitvā. Bhikkhācāragamanatthaṃ na vitakkamāḷakaṃ agamāsi, vihāracārikaṃ caranto tassa vasanaṭṭhānaṃ bhagavā gacchati.

134. "Asana" means eating; "bhojana" means food or eating. "Asanabhojana" is the eating of food, the consumption of food. "Ekāsanabhojana" is the eating of food at one time. That time, through the constant practice of all Buddhas and all Paccekabuddhas, is here intended to be only the forenoon. Hence it is said, "eating food at one time in the forenoon." "Regret and remorse" would be: "Indeed, I have done what is improper—not knowing my own bodily constitution, I ate a single meal, whereby this body of mine has become emaciated and there was no support for the holy life." Thus, regret and remorse would arise. Referring to this, the Teacher spoke, not approving of such an action for Bhaddāli alone. "Otherwise" means if eating one part after having divided a single meal in two is intended as "partial eating." "Who is capable?" means who is able to maintain themselves in this way? The habit from past lives indeed follows these very beings; hence he said, "in the past," etc. "Of him who was protesting" is a genitive of disregard. "Having subdued him" means having said, "This training is practiced in the dispensation of all the Buddhas, and this monk is indeed training in it," thus overpowering Bhaddāli or his declaration of lack of enthusiasm. For the purpose of going on alms-round, he did not go to the Vitakkamāḷaka; while wandering on his monastery tour, the Blessed One went to his dwelling place.

135. Dūsayanti garahanti etenāti doso, aparādho, so eva kucchitabhāvena dosako. Garahāya pavattiṭṭhānato okāso. Tenāha – ‘‘etaṃ okāsaṃ etaṃ aparādha’’nti. Dukkarataranti patikāravasena atisayena dukkaraṃ. Aparādho hi na khamāpentaṃ yathāpaccayaṃ vitthārito hutvā duppatikāro hoti. Tenāha ‘‘vassañhī’’tiādi.

135. One defiles and censures by means of this, thus it is a 'dosa' (fault), an offense. That itself, through its contemptible nature, is a fault. An 'okāsa' (occasion) is a basis for the arising of censure. Hence he said: "this occasion, this offense." "More difficult to do" means exceedingly difficult by way of remedy. For an offense, when one does not ask for forgiveness, becomes difficult to redress, having been expanded according to conditions. Hence it is said: "for the rains," etc.

Alaggitvāti imampi nāma apanītaṃ akāsīti evaṃ avinetvā, taṃ taṃ tassa hitapaṭipattiṃ nivāraṇaṃ katvāti attho. Ñāyapaṭipattiṃ aticca eti pavattatīti accayo, aparādho, purisena madditvā pavattito aparādho atthato purisaṃ aticca abhibhavitvā pavatto nāma hoti. Tenāha ‘‘accayo maṃ, bhante, accagamā’’ti. Avasesapaccayānaṃ samāgame eti phalaṃ etasmā uppajjati pavattati cāti samayo, hetu yathā ‘‘samudāyo’’ti āha ‘‘ekaṃ kāraṇa’’nti. Yaṃ panettha bhaddālittherassa aparipūrakāritāya bhikkhuādīnaṃ jānanaṃ, tampi kāraṇaṃ katvā ‘‘ahaṃ kho, bhante, na ussahāmī’’tiādinā vattabbanti dasseti.

"Not having adhered" means not having trained in this way, and thus creating an obstruction to his own various beneficial practices, so that it is said of him, "He has abandoned even this." "Accayo" (transgression) is so called because it goes beyond or proceeds past right practice; it is an offense. An offense committed by a person is, in meaning, said to have occurred by transgressing against and overpowering that person. Therefore, he said, "A transgression, venerable sir, has overcome me." "Samayo" (occasion) is when, with the convergence of the remaining conditions, the result comes from it, arises, and proceeds; it is a cause, just as "samudāya" (origin) is. He said "a single reason." He shows that the fact that the monks and others knew of the Elder Bhaddāli's failure to fulfill the training should also be made a reason and stated with words such as, "I, venerable sir, am unable."

136. Ekacittakkhaṇikāti paṭhamamaggacittakkhaṇena ekacittakkhaṇikā. Evaṃ āṇāpetuṃ na yuttanti saṅkamatthāya āṇāpetuṃ na yuttaṃ payojanābhāvato. Anāciṇṇañcetaṃ buddhānaṃ, yadidaṃ padasā akkamanaṃ. Tathā hi –

136. "Lasting for a single mind-moment" means lasting for a single mind-moment by means of the mind-moment of the first path. "It is not proper to command thus" means it is not proper to command for the sake of crossing over, because there is no purpose. And this is not the practice of Buddhas, that is, stepping on someone step by step. For thus it is said:

‘‘Akkamitvāna maṃ buddho, saha sissehi gacchatu;

Mā naṃ kalalaṃ akkamittha, hitāya me bhavissatī’’ti. (bu. vaṃ. 2.53);

"Having stepped upon me, let the Buddha proceed with his disciples; Let him not tread upon the mire; it will be for my benefit." (Bv. 2.53)

Sumedhapaṇḍitena [Pg.72] paccāsīsitaṃ na kataṃ. Yathāha –

The aspiration made by the wise Sumedha was not in vain.

‘‘Dīpaṅkaro lokavidū, āhutīnaṃ paṭiggaho;

Ussīsake maṃ ṭhatvāna, idaṃ vacanamabravī’’ti. (bu. vaṃ. 2.60);

"Dīpaṅkara, the Knower of the World, the receiver of offerings, having stood at my head, spoke these words." (Bv. 2.60)

Bhagavatā āṇatte sati tesampi evaṃ kātuṃ na yuttanti etthāpi eseva nayo. Etesaṃ paṭibāhituṃ yuttanti idaṃ aṭṭhānaparikappanavaseneva vuttaṃ. Na hi buddhānaṃ kātuṃ āraddhaṃ nāma kiccaṃ kehici paṭibāhituṃ yuttaṃ nāma atthi paṭibāhituṃyeva akaraṇato. Sammattaniyāmassa anokkantattā vuttaṃ ‘‘bāhirako’’ti.

Even when the Blessed One had commanded, it was not proper for them to act thus; here too, the same principle applies. The statement "it is proper to obstruct them" is spoken only by way of supposing an impossible case. For there is indeed no task undertaken by the Buddhas that it is proper for anyone to obstruct, precisely because they do not do what should be obstructed. It is called "external" because it has not entered the fixed course of rightness.

137. Na kammaṭṭhānaṃ allīyatīti cittaṃ kammaṭṭhānaṃ na otarati.

137. "It does not adhere to the meditation subject" means the mind does not enter into the meditation subject.

140. Punappunaṃ kārentīti daṇḍakammapaṇāmanādikāraṇaṃ punappunaṃ kārenti. Sammāvattamhi na vattatīti tassā tassā āpattiyā vuṭṭhānatthaṃ bhagavatā paññattasammāvattamhi na vattati. Anulomavatte na vattatīti yena yena vattena saṅgho anulomiko hoti, tasmiṃ tasmiṃ anulomavatte na vattati vilomameva gaṇhāti, paṭilomena hoti. Nitthāraṇakavattamhīti yena vattena saṅgho anulomiko hoti, sāpattikabhāvato nitthiṇṇo hoti, tamhi nitthāraṇavattasmiṃ na vattati. Tenāha ‘‘āpattī’’tiādi. Dubbacakaraṇeti dubbacassa bhikkhuno karaṇe.

140. "They repeatedly make them do" means they repeatedly make them perform acts such as staff-punishment and bowing down. "He does not conduct himself in right conduct" means he does not conduct himself in the right conduct prescribed by the Blessed One for the purpose of rising from this or that offense. "He does not conduct himself in conformable conduct" means he does not conduct himself in whatever conduct by which the Sangha is conformable; he adopts only what is contrary, he is contrary. "In the conduct for rehabilitation" means he does not conduct himself in that conduct for rehabilitation by which the Sangha becomes conformable and he is crossed over from the state of being one who has an offense. Hence it is said, "offenses," etc. "In the making of one difficult to admonish" means in the case of a monk who is difficult to admonish.

144. Yāpetīti vattati, sāsane tiṭṭhatīti attho. Abhiññāpattāti ‘‘asuko asuko ca thero sīlavā kalyāṇadhammo bahussuto’’tiādinā abhiññātabhāvaṃ pattā adhigataabhiññātā.

144. "He maintains himself" means he continues; the meaning is he remains in the Dispensation. "Having attained recognition" means having attained the state of being recognized by such means as "such and such an elder is virtuous, of noble qualities, very learned," etc.; they have acquired recognition.

145. Sattesu hāyamānesūti kilesabahulatāya paṭipajjanakasattesu parihāyantesu paṭipathesu jāyamānesu. Antaradhāyati nāma tadādhāratāya. Diṭṭhadhammikā parūpavādādayo. Samparāyikā apāyadukkhavisesā. Āsavanti tena tena paccayena pavattantīti āsavā. Nesanti parūpavādādiāsavānaṃ. Teti vītikkamadhammā.

145. “When beings are declining” means when beings capable of practice are deteriorating due to the abundance of defilements, and wrong paths are arising. “Disappears” means it does so because of its foundation. “Present-life” refers to blame from others and so on. “Future-life” refers to the particular sufferings of the lower realms. They are called “cankers” because they flow forth due to this and that condition. “Of these” refers to the cankers such as blame from others. “Those” are states of transgression.

Akālaṃ dassetvāti sikkhāpadapaññattiyā akālaṃ dassetvā. Uppattinti āsavaṭṭhāniyānaṃ dhammānamuppattiṃ. Sikkhāpadapaññattiyā kālaṃ, tāva [Pg.73] senāsanāni pahonti, tena āvāsamacchariyādihetunā sāsane ekacce āsavaṭṭhāniyā dhammā na uppajjanti. Iminā nayenāti iminā pana hetunā padasodhammasikkhāpadānaṃ saṅgaho daṭṭhabbo.

“Having shown the untimely” means having shown that it was not the right time for the laying down of the training rule. “The arising” means the arising of states that are grounds for cankers. The time for the laying down of the training rule is when dwellings are abundant; thus, due to reasons such as avarice regarding dwellings, certain states that are grounds for cankers do not arise in the Dispensation. “By this method” means by this reason, the inclusion of the training rules of the Dhamma, word by word, should be understood.

Yasanti kittisaddaṃ parivārañca. Sāgatattherassa nāgadamanakittiyasādivasena surāpānasaṅkhāto āsavaṭṭhāniyo dhammo uppajji.

“Fame” means the sound of renown and also a retinue. In the case of the elder Sāgata, due to his fame for taming the Nāga and so on, a state that is a basis for cankers, known as drinking liquor, arose.

Rasena rasaṃ saṃsandetvāti upādinnakaphassarasena anupādinnakaphassarasaṃ saṃsandetvā.

“Mixing taste with taste” means mixing the taste of clung-to contact with the taste of unclung-to contact.

146. Na kho, bhaddāli, eseva hetu, atha kho aññampi atthīti dassento bhagavā ‘‘apicā’’tiādimāha. Tena dhammassa sakkaccasavane theraṃ niyojeti.

146. “Not only, Bhaddāli, is this the reason, but there is also another.” Thus showing this, the Blessed One said, “Moreover,” and so on. By that, he directs the elder to listen carefully to the Dhamma.

147. Visevanācāranti adantakiriyaṃ. Parinibbāyatīti vūpasammati. Tattha adantakiriyaṃ pahāya danto hoti. Yugassāti rathadhurassa.

147. “Behaving like a wild one” means unrestrained behavior. “Is fully extinguished” means is calmed. There, having abandoned unrestrained behavior, one becomes restrained. “Of the yoke” means of the chariot yoke.

Anukkameti anurūpaparigame. Tadavatthānurūpaṃ pādānaṃ ukkhipane nikkhipane ca. Tenāha ‘‘cattāro pāde’’tiādi. Rajjubandhanavidhānenāti pādato bhūmiyā mocanavidhānena. Evaṃ karaṇatthanti yathā asse nisinnasseva bhūmiṃ gahetuṃ sakkā, evaṃ cattāro pāde tathā katvā attano niccalabhāvakaraṇatthaṃ. Maṇḍaleti maṇḍaladhāvikāyaṃ. Pathavīkamaneti pathaviṃ phuṭṭhamattena gamane. Tenāha ‘‘aggaggakhurehī’’ti. Okkantakaraṇasminti okkantetvā parasenāsammaddana okkantakaraṇe. Ekasmiṃ ṭhāneti catūsu pādesu yattha katthaci ekasmiṃ ṭhāne gamanaṃ codentīti attho, so panettha sīghataro adhippeto. Davatteti mariyādākopanehi nānappayojane, parasenāya pavattamahānādapaharaṇehi attho. Tenāha ‘‘yuddhakālasmi’’ntiādi.

“Gradually trains” means in suitable training. According to that stance, in the lifting and placing of the feet. Hence it is said, “four feet,” and so on. “By the method of tying with reins” means by the method of releasing the feet from the ground. “For the purpose of doing so” means just as one seated on a horse can grasp the ground, so too, for the purpose of making oneself steady by having made the four feet thus. “In a circle” means in running in a circle. “Touching the ground” means in moving by just touching the ground. Hence it is said, “with the very tips of the hooves.” “For the purpose of trampling” means for the purpose of trampling, having trampled and crushed the enemy’s army. “In one place” means urging movement to any one place among the four feet; this is the meaning. Here, however, the faster is intended. “Gallops” means for various purposes, such as breaking boundaries, and for overpowering the great noise made by the enemy’s army. Hence it is said, “at the time of battle,” and so on.

Raññā jānitabbaguṇeti yathā rājā assassa guṇe jānāti, evaṃ tena jānitabbaguṇakāraṇaṃ kāreti. Assarājavaṃseti dussahaṃ dukkhaṃ patvāpi yathā ayaṃ rājavaṃsānurūpakiriyaṃ na jahissati, evaṃ sikkhāpane. Sikkhāpanameva hi sandhāya sabbattha ‘‘kāraṇaṃ kāretī’’ti vuttaṃ tassa karaṇakārāpanapariyāyattā.

“Qualities to be known by the king” means: just as the king knows the qualities of a horse, so he has it perform the action that makes its qualities known to him. “Of royal horse lineage” means: in training it so that, even having met with unbearable suffering, it will not abandon conduct befitting the royal lineage. For it is precisely with reference to training that it is everywhere said, “he has the action performed,” because this is a synonym for doing and causing to be done.

Yathā [Pg.74] uttamajavo hotīti javadassanaṭṭhāne yathā hayo uttamajavaṃ na hāpesi, evaṃ sikkhāpeti. Uttamahayabhāve, yathā uttamahayo hotīti kammakaraṇakāle attano uttamasabhāvaṃ aniguhitvā avajjetvā yathā atthasiddhi hoti, evaṃ paramajavena sikkhāpeti. Yathā kiriyā vinā dabbampi vinā kiriyaṃ na bhavati, evaṃ daṭṭhabbanti dassetuṃ ‘‘tattha pakatiyā’’tiādi vuttaṃ.

“So that it becomes of utmost speed” means: he trains it so that at the place for displaying speed the horse does not lose its supreme speed. In the state of being a superior horse, so that it becomes a superior horse: he trains it with supreme speed so that at the time of performing a task, without concealing or abandoning its own supreme nature, there is accomplishment of the goal. To show that just as there is no action without a substance, nor a substance without action, so it should be understood, it is said, “there, by nature,” and so on.

Tatrāti tasmiṃ pakatiyā uttamahayasseva uttamahayakāraṇārahattā uttamajavapaṭipajjane. Māsakhādakaghoṭakānanti māsaṃ khāditvā yathā tathā viguṇakhaluṅgakānaṃ. Valañjakadaṇḍanti raññā gahetabbasuvaṇṇadaṇḍaṃ. Dhātupatthaddhoti attanāva samuppāditadhātuyā upatthambhito hutvā.

“There” means: in that undertaking of supreme speed, because by nature only a superior horse is fit for the training of a superior horse. “Of horses that eat beans” means of inferior hacks that eat beans just as they come. “The staff for use” means the golden staff to be taken by the king. “Stiffened by the element” means having been supported by the element produced by oneself.

Uttame sākhalyeti paramasakhilabhāve sakhilavācāya eva dametabbatāya. Tenāha ‘‘muduvācāya hī’’tiādi.

“In supreme friendliness” means: in the state of utmost friendliness, because it is to be tamed by friendly speech alone. Hence it is said, “for by soft speech,” and so on.

Arahattaphalasammādiṭṭhiyāti phalasamāpattikāle pavattasammāñāṇaṃ. Sammāñāṇaṃ pubbe vuttasammādiṭṭhiyevāti pana idaṃ phalasammādiṭṭhibhāvasāmaññena vuttaṃ. Keci pana ‘‘paccavekkhaṇañāṇa’’nti vadanti, taṃ na yujjati ‘‘asekkhenā’’ti visesitattā. Tampi asekkhañāṇanti ce? Evampi nippariyāya sekkhaggahaṇe pariyāyasekkhaggahaṇaṃ na yuttameva, kiccabhedena vā vuttanti daṭṭhabbaṃ. Ekā eva hi sā paññā nibbānassa paccakkhakiriyāya sammādassanakiccaṃ upādāya ‘‘sammādiṭṭhī’’ti vuttā, sammājānanakiccaṃ upādāya ‘‘sammāñāṇa’’nti. Aññātāvindriyavasena vā sammādiṭṭhi, paññindriyavasena sammāñāṇanti evamettha attho daṭṭhabbo. Maggaphalāvahāya desanāya saṅkhepatova āgatattā vuttaṃ ‘‘ugghaṭitaññupuggalassa vasenā’’ti.

“With the right view of the fruit of arahantship” means the right knowledge that occurs at the time of the attainment of the fruit. But that right knowledge is the same as the right view mentioned before—this is said because of the commonality of being the right view of the fruit. Some, however, say it is “reviewing knowledge,” but that is not correct because it is specified as “by one beyond training.” If it is said that this too is the knowledge of one beyond training, even so, when “one in training” is taken in its direct sense, it is not proper to take it in a figurative sense. Or it should be understood that this is stated because of a difference in function. For that wisdom is one and the same: with respect to the function of right seeing by the direct realization of Nibbāna, it is called “right view”; with respect to the function of right knowing, it is called “right knowledge.” Or the meaning here should be understood thus: right view is in the sense of the faculty of final knowledge, and right knowledge is in the sense of the faculty of wisdom. Because the discourse that brings the path and fruit has come only briefly, it is said, “by way of a person of quick understanding.”

Bhaddālisuttavaṇṇanāya līnatthappakāsanā samattā.

Here ends the Elucidation of the Concealed Meaning in the Commentary on the Bhaddāli Sutta.

6. Laṭukikopamasuttavaṇṇanā

6. Commentary on the Laṭukikopama Sutta

148. Mahāudāyittheroti kāḷudāyilāḷudāyittherehi añño mahādehatāya mahāudāyīti sāsane paññāto thero. Apahari apaharati apaharissatīti apahattā. Tekāliko hi ayaṃ [Pg.75] saddo. Upahattāti etthāpi eseva nayo. Apahārakoti apanetā. Upahārakoti upanetā.

148. The elder Mahāudāyi: an elder known in the Dispensation as Mahāudāyi because of his large body, different from the elders Kāḷudāyi and Lāḷudāyi. “He took away, he takes away, he will take away”: thus `apahattā`. For this word refers to the three times. The same method applies also to `upahattā`. `Apahāraka` means one who removes. `Upahāraka` means one who brings near.

149. Yanti bhummatthe paccattavacanaṃ, tena ca anantaraniddiṭṭhasamayo paccāmaṭṭhoti āha ‘‘yasmiṃ samaye’’ti. Na bhagavantaṃ paṭiccāti na bhagavantaṃ ārammaṇaṃ katvā.

149. The word `yaṃ` is a singular expression in the locative sense. And by it the time just indicated is referred to; thus it says, “at which time.” “Not on account of the Blessed One” means not making the Blessed One the object.

Kammanipphannatthanti attanā āyāciyamānakammasiddhiatthaṃ. Bhavatīti bhū, na bhūti abhū, bhayavasena pana sā itthī ‘‘abhu’’nti āha. Ātu mātūti ettha yathā –

“For the purpose accomplished by action” means for the purpose of accomplishing the deed being requested by oneself. `Bhū` means ‘being’; `abhū` means ‘not being.’ But out of fear that woman said `abhu`. Here, regarding `ātu mātū`, it is as follows:

‘‘Aṅgā aṅgā sambhavasi, hadayā adhijāyase;

Attā eva putta nāmāsi, sa jīva saradosata’’nti. –

“From my every limb you are born, from my heart you are produced; you are indeed myself, my son by name. May you live for a hundred autumns!”

Ādīsu putto ‘‘attā’’ti vuccati kulavasena santāne pavattanato. Evaṃ pitāpi ‘‘puttassa attā’’ti vuccati. Yasmā ‘‘bhikkhussa attā mātā’’ti vatthukāmā bhayavasena ‘‘ātu mātū’’ti āha. Tenāha ‘‘ātūti pitā’’tiādi.

In such texts, a son is called ‘self’ because he continues the lineage in the family line. Similarly, a father is also called ‘the self of the son.’ Since the one desiring the object of sensual pleasure, out of fear of saying, “The mother is the self of the bhikkhu,” said `ātu mātū`, hence it is said, “`ātu` means father,” and so on.

150. Evamevanti idaṃ garahatthajotananipātapadanti vuttaṃ ‘‘garahanto āhā’’ti. Tathā hi naṃ vācakasaddeneva dassento ‘‘idhekacce moghapurisā’’ti āha. Āhaṃsūti tesaṃ tathā vacanassa avicchedena pavattidīpananti āha ‘‘vadantī’’ti. Kiṃ panimassa appamattakassāti pahātabbavatthuṃ avamaññamānehi vuttaṃ. Tenāha ‘‘kiṃ panā’’ti. Hetumhi jotetabbe cetaṃ sāmivacanaṃ yathā ‘‘anussavassa hetu, ajjhenassa hetū’’ti. Tenāha ‘‘appamattakassa hetū’’ti. Nanu apassantena viya asuṇantena viya bhavitabbanti? Satthārā nāma appamattakesu dosesu apassantena viya ca asuṇantena viya ca bhavitabbanti tesaṃ adhippāyena vivaraṇaṃ. Tesu cāti sikkhākāmesu ca. Appaccayaṃ upaṭṭhāpentīti ānetvā sambandhitabbanti dasseti. Tesanti ye ‘‘moghapurisā’’ti vuttā puggalā, tesaṃ. Gale baddhaṃ mahākaṭṭhanti gale olambetvā baddhaṃ rukkhadaṇḍamāha. Pūtilatāyāti galociyā. Pārājikavatthu viya duppajahaṃ hotīti chandakappahānavasena taṃ pajahituṃ na sakkoti.

150. “Similarly”: this is a particle that illuminates the meaning of censure; thus it is said, “he spoke while censuring.” For, indicating this with the very word that expresses it, he said, “Here, some foolish men.” “They said” (`āhaṃsu`): this shows the uninterrupted occurrence of their speaking thus; hence he says, “they say” (`vadanti`). “But what of this trifling matter?”: this was said by those who look down upon the thing to be abandoned. Hence he says, “But what?” And when a cause is to be illuminated, this is a genitive expression, as in “the cause of tradition, the cause of study.” Hence he says, “the cause of a trifling matter.” “Should one not act as if not seeing, as if not hearing?” This is an explanation according to their intention, that “The Teacher should indeed act as if not seeing and as if not hearing in the case of minor faults.” “And in them” means and in those who desire training. “They establish distrust”: this shows that they bring it up and connect it. “Of them” means of those persons who are called “foolish men.” “A great log tied at the neck” means a wooden log hung and tied at the neck. “With a rotting creeper” means with a `galocī` creeper. “It becomes as hard to abandon as a matter entailing defeat” means one is not able to abandon it by way of abandoning desire.

151. Anussukkāti [Pg.76] tassa pahātabbassa pahāne ussukkarahitā. Apaccāsīsanapakkheti tāya paradattavuttitāya kassaci paccayassa kutoci apaccāsīsakapakkhe ṭhitā hutvā suppajahaṃ hoti, na tassa pahāne bhāriyaṃ atthi.

151. “Not eager” (`anussukka`) means without eagerness in abandoning what should be abandoned. “In the faction of not hoping” (`apaccāsīsanapakkhe`) means: because of that livelihood dependent on what is given by others, being in the faction that does not hope for any requisite from anywhere, it is easy to abandon; there is no burden in abandoning it.

152. Daliddo duggato. Assakoti asāpateyyo. Gehayaṭṭhiyoti gehachadanassa ādhārā, tā ujukaṃ tiriyaṃ ṭhapetabbadaṇḍā. Samantato bhittipādesu ṭhapetabbadaṇḍā maṇḍalā. Kākātidāyinti ito cito kākehi atipātavasena uḍḍetabbaṃ. Tenāha ‘‘yattha kiñcidevā’’tiādi. Sūrakākāti kākānaṃ uḍḍepanākāramāha. Naparamarūpanti hīnarūpaṃ. Vilīvamañcakoti tālavettakādīhi vītamañcako. Sā panassa santānānaṃ chinnabhinnatāya oluggaviluggatā, tathā sati sā visamarūpā hotīti āha ‘‘oṇatā’’tiādi. So puggalo lūkhabhojī hotīti āha ‘‘dhaññaṃ nāma kudrūsako’’ti. Samakālaṃ vapitabbatāya samavāpakaṃ, yathāutu vapitabbabījaṃ. Jāyikāti kucchitā bhariyā, sabbattha garahāyaṃ ka-saddo. So vatāhaṃ pabbajeyyanti sohaṃ kesamassuṃ ohāretvā pabbajeyyaṃ, yohaṃ puriso nāma assaṃ vatāti pabbajjāvasena attano purisaṃ bodheyya. Taṃsabhāve ṭhitassa bodhā na tu dukkarā, sā khaṭopikā. Sā kumbhī. Meṇḍakaseṭṭhino aḍḍhateḷasāni koṭṭhāgārasatāni viya.

152. Poor, wretched. `Assaka` means without property. `Gehayaṭṭhi` (house-posts) are the supports for the house roof; they are posts to be set up straight and crosswise. The circular beams are posts to be placed all around at the base of the walls. `Kākātidāyin` means to be driven away from here and there by crows attacking. Hence it is said, “wherever anything,” and so on. `Sūrakāka` describes the manner of being driven away by crows. “Not of the highest form” means an inferior form. `Vilīvamañcaka` means a bed woven with palm leaves, cane, and the like. But because its frame is broken and shattered, it is rickety and dilapidated. That being so, it is uneven in form; hence it is said, “sagging,” and so on. That person is one who eats coarse food; hence it is said, “the grain is `kudrūsaka`.” `Samavāpakaṃ`: because it should be sown at the same time, it is seed to be sown according to the season. `Jāyikā` means a contemptible wife; the suffix `-ka` everywhere has the sense of censure. “Would that I might go forth!” means “Having shaved off my hair and beard, I would go forth.” “I, who am indeed a man!” means that by way of going forth he would awaken his own manliness. For one established in that state, awakening is not difficult. That is the gruel-scum. That is the pot. Like the twelve and a half hundred storehouses of the treasurer Meṇḍaka.

153. Suvaṇṇanikkhasatānanti anekesaṃ suvaṇṇanikkhasatānaṃ. Cayoti santānehi nicayo avīci niccappabandhanicayo. Tenāha ‘‘santānato katasannicayo’’ti.

153. “Of hundreds of gold `nikkhas`” means of many hundreds of gold `nikkhas`. “Heap” (`cayo`) means an accumulation by continuities, an uninterrupted, continuous, connected accumulation. Hence it is said, “an accumulation made from continuity.”

154. Heṭṭhā kiñcāpi appajahanakā paṭhamaṃ dassitā, pajahanakā padhānā, tesañca vasenettha puggalacatukkaṃ dassitaṃ. Te tañceva pajahantīti pajahanakā paṭhamaṃ gahitā. Rāsivasenāti ‘‘idhudāyi ekacco puggalo’’tiādinā catukke āgatavibhāgaṃ anāmasitvā ‘‘te te’’ti pacuravasena vuttaṃ. Tenāha ‘‘na pāṭiyekkaṃ vibhattā’’ti. Avibhāgena gahitavatthūsu vibhāgato gahaṇaṃ lokasiddhametanti dassetuṃ ‘‘yathā nāmā’’tiādi [Pg.77] vuttaṃ. Pajahanakapuggalāti ‘‘te tañceva pajahantī’’ti evaṃ pajahanakapuggalā eva.

154. Although the non-abandoners were shown first, the abandoners are the principal ones, and a fourfold classification of persons is shown here with reference to them. The abandoners are taken first because of the phrase, 'they abandon just that.' By 'in terms of aggregates,' it is said in an abundant manner, 'those, those,' without referring to the classification given in the fourfold section beginning, 'Here, Udāyin, a certain person...' Therefore it is said, 'not individually distinguished.' To show that taking things by distinction where they are taken without distinction is a worldly convention, it is said, 'just as...' and so on. By 'persons who abandon,' it means just those persons who abandon, in the sense of 'they abandon just that.'

Upadhianudhāvanakāti upadhīsu anuanudhāvanakā upadhiyo ārabbha pavattanakā. Vitakkāyevāti kāmasaṅkappādivitakkāyeva. Indriyanānattatāti vimuttiparipācakānaṃ indriyānaṃ paropariyattaṃ. Tassa hi vaseneva te cattāro puggalā jātā. Aggamaggatthāya vipassanaṃ ussukkāpetvā yāva na taṃ maggena samugghātenti, tāva nappajahanti nāma. Iti heṭṭhimā tayopi ariyā appahīnassa kilesassa vasena ‘‘nappajahantī’’ti vuttā, pageva puthujjanā. Vuttanayena pana vipassanaṃ maggena ghaṭentā te cattāro janā aggamaggakkhaṇe pajahanti nāma. Te eva tattha sīghakārino khippaṃ pajahanti nāma, tenāha ‘‘tatthā’’tiādi.

By 'pursuit of substrates of clinging' (`upadhianudhāvanakā`) is meant the continuous pursuit of the substrates of clinging, arising with the substrates of clinging as their basis. By 'merely thoughts' (`vitakkāyeva`) is meant just thoughts such as those of sensual desire and so on. By 'diversity of faculties' (`indriyanānattatā`) is meant the varying degrees of maturity of the faculties that lead to liberation. Indeed, it is by its power that these four types of individuals are born. Until they generate zeal for insight aimed at the supreme path, and eradicate defilements with that path, they are said 'not to abandon.' Thus, even the lower three noble ones are said 'not to abandon' due to the presence of unabandoned defilements, let alone ordinary people. But according to the method stated, those four individuals, striving with insight in the path, abandon defilements at the moment of the supreme path. They, being swift in that matter, abandon quickly; hence it is said, 'there,' etc.

Saṃvegaṃ katvā aggiṃ akkantapuriso viya. Maggenāti anukkamāgatena aggamaggena. Mahāhatthipadopameti mahāhatthipadopamasutte (ma. ni. 1.300 ādayo). Tattha hi ‘‘tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccatī’’ti (ma. ni. 1.302) ettha atitikkhanātitikkha-nātimandaatimanda-puggalavasena aṭṭhakathāyaṃ (ma. ni. aṭṭha. 2.302) tayo vārā uddhaṭā, tattha majjhimavaseneva pañho kathito. Indriyabhāvaneti indriyabhāvanāsutte, tatthāpi majjhimanayeneva pañho kathito. Tenāha ‘‘imesū’’tiādi.

Having aroused a sense of urgency, like a man who has stepped into fire. By 'the path' (`maggena`) is meant the successively attained supreme path. By 'like the great elephant’s footprint' (`mahāhatthipadopama`) is meant the Mahāhatthipadopama Sutta (Majjhima Nikāya 1.300, etc.). There, it is said, 'His mind plunges, becomes serene, settles, and is resolved upon that very element as its object' (Majjhima Nikāya 1.302). Here, in the commentary (Majjhima Nikāya Aṭṭhakathā 2.302), three instances are extracted based on individuals of very sharp, sharp, dull, and very dull faculties, but the question is discussed according to the middle way. By 'development of the faculties' (`indriyabhāvanā`) is meant the Indriyabhāvanā Sutta, where also the question is discussed according to the middle way. Hence he said, 'among these,' etc.

Tanti ‘‘upadhī’’ti vuttaṃ khandhapañcakaṃ. Dukkhassa mūlanti sabbassapi vaṭṭadukkhassa kāraṇaṃ. Niggahaṇoti nirupādāno. Tenāha ‘‘nittaṇho’’ti.

‘That’ refers to the five aggregates, which are called `upadhi` (substrates of clinging). By 'root of suffering' (`dukkhassa mūlaṃ`) is meant the cause of all suffering in the cycle of existence. By `niggahaṇa` is meant `nirupādāna` (without fuel/clinging). Hence it is said, 'without craving.'

155. Ye pajahantīti ‘‘te tañceva pajahantī’’ti evaṃ vuttapuggalā. Te ime nāma ettake kilese pajahantīti ye te puthujjanā lābhino ca pañca kāmaguṇe ettake taṃtaṃjhānādivatthuke ca taṃtaṃmaggavajjhatāya paricchinnattā ettake kilese pajahanti. Ye nappajahantīti ettha vuttanayānusārena attho veditabbo. Asucisukhaṃ kāyāsucisannissitattā. Anariyehīti aparisuddhehi. Paṭilābhato bhāyitabbaṃ kilesadukkhagatikattā. Vipākato bhāyitabbaṃ apāyadukkhagatikattā. Gaṇatopi kilesatopi vivittasukhanti gaṇasaṅgaṇikato ca kilesasaṅgaṇikato [Pg.78] ca vivittasukhaṃ. Rāgādivūpasamatthāyāti rāgādivūpasamāvahaṃ sukhaṃ. Na bhāyitabbaṃ sampati āyatiñca ekantahitabhāvato.

155. By 'those who abandon' (`ye pajahanti`) are meant the individuals spoken of as 'they abandon just that.' By 'these are those who abandon such and such defilements' are meant those ordinary people who, having gained the five strands of sense pleasure and various things based on jhāna and so on, abandon such and such defilements because they are delimited by being subject to abandonment by the respective paths. By 'those who do not abandon' (`ye nappajahanti`) the meaning should be understood according to the method explained here. 'Impure pleasure' (`asucisukhaṃ`) is so called because it is dependent on the impurity of the body. By 'by the ignoble' (`anariyehi`) is meant by the impure. One should fear its acquisition (`paṭilābhato`) because it leads to the suffering of defilements and to bad destinations. One should fear its result (`vipākato`) because it leads to the suffering of the lower realms. By 'secluded happiness' (`vivittasukhaṃ`) is meant happiness secluded from association with crowds and from association with defilements. By 'for the pacification of lust, etc.' (`rāgādivūpasamatthāya`) is meant happiness that leads to the pacification of lust, etc. One should not fear it (`na bhāyitabbaṃ`) because it is solely conducive to welfare both in the present and in the future.

156. Iñjitasminti paccatte bhummavacananti āha ‘‘iñjana’’ntiādi. Iñjati tenāti iñjitaṃ, tassa tassa jhānassa khobhakaraṃ oḷārikaṃ jhānaṅgaṃ. Catutthajjhānaṃ aniñjanaṃ sannisinnābhāvato. Tathā hi vuttaṃ ‘‘ṭhite āneñjappatte’’ti (dī. ni. 1.244-245; ma. ni. 1.384-386; pārā. 12-13).

156. Regarding `iñjitasmiṃ` (in the agitated), it is said that this is a locative expression, meaning 'agitation' (`iñjana`), and so on. That by which one is shaken is `iñjitaṃ` (agitated), meaning the coarse jhāna factor that disturbs each jhāna. The fourth jhāna is `aniñjana` (unagitated) because of the absence of agitation. As it is said: 'Standing, attained to the immovable' (Dīgha Nikāya 1.244–245; Majjhima Nikāya 1.384–386; Pārājika 12–13).

Alaṃ-saddo yuttatthopi hoti – ‘‘alameva nibbindituṃ, alaṃ vimuccitu’’ntiādīsu (dī. ni. 2.272; saṃ. ni. 2.124, 128, 134, 143), tasmā analaṃ anusaṅgaṃ kātuṃ ayuttanti attho. Tenāha ‘‘akattabbaālayanti vadāmī’’ti. Sanniṭṭhānanti sammāpaṭipattiyaṃ alaṃ ettāvatāti ussāhapaṭippassambhanavasena sanniṭṭhānaṃ na kātabbanti yojanā. Uddhambhāgiyasaññitaṃ aṇuṃ vā orambhāgiyasaññitaṃ thūlaṃ vā, rūparāgoti evarūpaṃ aṇuṃ vā kāmāsavo paṭighanti evarūpaṃ thūlaṃ vā, mudunā pavattiākāravisesena appasāvajjaṃ, kammabandhanaṭṭhena vā appasāvajjaṃ, tabbipariyāyato mahāsāvajjaṃ veditabbaṃ. Nātitikkhapaññassa vasena desanāya pavattattā ‘‘neyyapuggalassa vasenā’’ti vuttaṃ. Sabbaso hi pariyādinnanikantikassa ariyapuggalassa vasena saññāvedayitanirodhassa āgatattā ‘‘arahattanikūṭeneva niṭṭhāpitā’’ti vuttaṃ. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.

The word 'alaṃ' (enough/sufficient) is also used in the sense of 'proper' or 'suitable'—as in 'it is proper to become disenchanted, it is proper to be liberated' (Dī. Ni. 2.272; Saṃ. Ni. 2.124, 128, 134, 143). Therefore, 'analaṃ anusaṅgaṃ kātuṃ' means it is improper to make an attachment. Hence it is said, 'I say it is an attachment that should not be made' (akattabbaālayaṃ). By 'final determination' (sanniṭṭhānaṃ) is meant that one should not make a final determination by way of relaxing effort, thinking, 'This much is enough for the right practice.' Whether subtle, pertaining to the higher realms, or gross, pertaining to the lower realms—such as the subtle lust for form, or the gross, such as the taint of sensual desire and aversion—that which is slightly blameworthy due to the mild nature of its occurrence or because it creates little karmic bondage should be understood as highly blameworthy when considered in the opposite way. It is said 'for the sake of the person to be guided' (neyyapuggalassa vasena) because the teaching proceeds for the sake of one whose wisdom is not yet sharp. Indeed, since the cessation of perception and feeling is attained by a noble person who has completely overcome craving, it is said, 'It is concluded only by the pinnacle of arahantship.' As for what is not explicitly explained here in terms of meaning, that should be easily understood.

Laṭukikopamasuttavaṇṇanāya līnatthappakāsanā samattā.

The exposition of the hidden meaning in the commentary on the Laṭukikopama Sutta is complete.

7. Cātumasuttavaṇṇanā

7. The Commentary on the Cātumā Sutta

157. Yathāupanissayenāti yo yo upanissayo yathāupanissayo, tena yathāupanissayena sammāpayogena. Patiṭṭhahissanti sāsane patiṭṭhaṃ paṭilabhissanti. Vasanaṭṭhānānīti vassaggādivasena vasanaṭṭhānāni. Saṇṭhāpayamānāti suvibhattabhāvena ṭhapentā.

157. ‘According to the requisite condition’ (yathāupanissayena) means whatever requisite condition there is, according to that requisite condition, with that proper application. ‘They will be established’ (patiṭṭhahissanti) means they will gain a firm footing in the Dispensation. ‘Dwelling places’ (vasanaṭṭhānāni) refers to dwelling places in terms of the rains-residence, and so forth. ‘Setting up’ (saṇṭhāpayamānā) means establishing in a well-divided manner.

Avinibbhogasaddanti vinibhuñjitvā gahetuṃ asakkuṇeyyasaddaṃ. Vacīghosopi hi bahūhi ekaccaṃ pavattito ṭhānato ca dūrataro kevalaṃ mahānigghoso [Pg.79] eva hutvā sotapathamāgacchati. Macchavilopeti macche vilumpitvā viya gahaṇe, macchānaṃ vā nayane.

‘The sound that cannot be distinguished’ (avinibbhogasadda) refers to a sound that cannot be grasped separately. For even a vocal sound, when uttered by many together from a place far away, comes to the ear merely as a great noise. ‘Fish-plunder’ (macchavilopa) means either seizing as if plundering fish, or the leading of fish.

158. Vavassaggattheti nicchayatthe, idaṃ tāva amhehi vuccamānavacanaṃ ekantasotabbaṃ, pacchā tumhehi kātabbaṃ karothāti adhippāyo. Vacanaparihāroti tehi sakyarājūhi vuttavacanassa parihāro. Lesakappanti kappiyalesaṃ. Dhuravahāti dhuravāhino, dhorayhāti attho. Pādamūlanti upacāraṃ vadati. Vigacchissatīti hāyissati. Paṭippharitoti na bhagavato sammukhāva, sakyarājūnaṃ puratopi vippharitova hoti.

158. ‘Vavassaggatthe’ means in the sense of certainty, that is, determination. The intention is: ‘First, this statement made by us should be listened to completely; afterward, you should do what is to be done.’ ‘Vacanaparihāro’ means the avoidance of the words spoken by those Sakyan kings. ‘Lesakappa’ refers to a suitable pretext. ‘Dhuravaha’ means burden-bearers, that is, those who carry the yoke. ‘Pādamūla’ refers to the vicinity. ‘Vigacchissati’ means it will decline. ‘Paṭippharito’ means it was spread abroad not only in the presence of the Blessed One, but also before the Sakyan kings.

159. Abhinandatūti abhimukho hutvā pamodatu. Abhivadatūti abhirūpavasena vadatu. Pasādaññathattanti appasādassa vipariṇāmo hīnāyāvattanasaṅkhātaṃ parivattanaṃ, tenāha ‘‘vibbhamantānaṃ. Vipariṇāmaññathatta’’nti. Kāraṇūpacārena sassesu bījapariyāyoti āha ‘‘bījānaṃ taruṇānanti taruṇasassāna’’nti. Taruṇabhāveneva tassa bhāvino phalassa abhāvena vipariṇāmo.

159. ‘Abhinandatu’ means may he rejoice, having turned towards it. ‘Abhivadatu’ means may he speak in a suitable manner. ‘Pasādaññathatta’ means the alteration of faith, that is, the change into lack of faith, a transformation described as turning to a lower state; hence it is said, ‘of those deviating, the alteration is the change.’ By way of causal metaphor, ‘the way of seeds in the case of crops’ means, he says, ‘of the young seeds,’ that is, ‘of young crops.’ Due to their youth, there is transformation because of the absence of the future fruit.

160. Kattabbassa saraseneva karaṇaṃ cittaruciyaṃ, na tathā parassa ussādanenāti āha – ‘‘pakkosiyamānānaṃ gamanaṃ nāma na phāsuka’’nti. Mayampi bhagavā viya diṭṭhadhammasukhavihāreneva viharissāmāti dīpeti pakatiyā vivekajjhāsayabhāvato viraddho āgatassa bhārassa avahanatoyeva. Tenāha ‘‘attano bhārabhāvaṃ na aññāsī’’ti.

160. The doing of what ought to be done is pleasing to the mind when done spontaneously, not so when incited by another; hence it is said, ‘going is not pleasant for those who are summoned.’ ‘We too, like the Blessed One, will dwell with a pleasant abiding in this very life’—this demonstrates that, due to his natural inclination for seclusion, he failed precisely by having to bear the burden that had come to him. Hence it is said, ‘he did not know his own state of being a burden.’

161. Kasmā ārabhīti? Sappāyato. Pañcasatā hi bhikkhū abhinavā, tasmā tesaṃ ovādadānatthaṃ bhagavā imaṃ desanaṃ ārabhīti.

161. Why did he begin? Because it was appropriate. For there were five hundred new monks, so the Blessed One began this discourse for the purpose of giving them instruction.

162. Kodhupāyāsassāti ettha kujjhanaṭṭhena kodho, sveva cittassa kāyassa ca atippamaddanamathanuppādanehi daḷhaṃ āyāsaṭṭhena upāyāso. Anekavāraṃ pavattitvā attanā samavetaṃ sattaṃ ajjhottharitvā sīsaṃ ukkhipituṃ adatvā anayabyasanapāpanena kodhupāyāsassa ūmisadisatā daṭṭhabbā. Tenāha ‘‘kodhupāyāse’’tiādi.

162. ‘Of anger and distress’ (Kodhupāyāsassa): Here, ‘kodha’ is anger in the sense of being angry, and that very thing is ‘upāyāsa’ (distress) in the sense of intense affliction, through producing excessive crushing and torment of the mind and body. The wave-like nature of anger and distress should be understood in this way: having arisen repeatedly, it overwhelms the being possessed of it, does not allow them to lift their head, and leads them to misfortune and ruin. Hence it is said, ‘in anger and distress,’ and so forth.

163. Odarikattena khāditoti odarikabhāvena āmisagedhena micchājīvena jīvikākappanena nāsitasīlādiguṇatāya khāditadhammasarīro.

163. ‘Consumed by gluttony’ (Odarikattena khādito) means his body of Dhamma is devoured, as his virtues such as morality have been destroyed by gluttony, greed for material things, and making a living through wrong livelihood.

164. Pañcakāmaguṇāvaṭṭe [Pg.80] nimujjitvāti ettha kāmarāgābhibhūte satte ito ca etto, etto ca itoti evaṃ manāpiyarūpādivisayasaṅkhāte āvaṭṭe attānaṃ saṃsāretvā yathā tato bahibhūte nekkhamme cittampi na uppādeti, evaṃ āvaṭṭetvā byasanāpādanena kāmaguṇānaṃ āvaṭṭasadisatā daṭṭhabbā. Tenāha ‘‘yathā hī’’tiādi.

164. ‘Having sunk into the whirlpool of the five strands of sensual pleasure’ (Pañcakāmaguṇāvaṭṭe nimujjitvā): Here, the whirlpool-like nature of sensual pleasures should be understood by how they cause ruin. Beings overcome by sensual desire make themselves transmigrate in the whirlpool of pleasing forms and other sense objects, from here to there and from there to here, so that they do not even arouse the mind toward renunciation, which lies outside of it. Hence it is said, ‘just as,’ and so forth.

165. Rāgānuddhaṃsitenāti rāgena anuddhaṃsitena. Caṇḍamacchaṃ āgammāti susukādicaṇḍamacchaṃ āgamma. Mātugāmaṃ āgammāti mātugāmo hi yonisomanasikārarahitaṃ adhīrapurisaṃ itthikuttabhūtehi attano hāvabhāvavilāsehi abhibhuyya gahetvā dhīrajātiyampi attano rūpādīhi palobhanavasena anavasesaṃ attano upakāradhamme sīlādike sampādetuṃ asamatthaṃ karonto anayabyasanaṃ pāpeti. Tenāha – ‘‘mātugāmaṃ āgamma uppannakāmarāgo vibbhamatī’’ti.

165. ‘Not overcome by lust’ (Rāgānuddhaṃsitena) means not overcome by lust. ‘Approaching a fierce fish’ (Caṇḍamacchaṃ āgamma) refers to approaching a fierce fish such as a porpoise, and so forth. ‘Approaching a woman’ (Mātugāmaṃ āgamma) means that a woman overpowers a man of weak character who lacks wise attention with her feminine wiles and allure, and by enticing even a man of firm character with her form and so on, she renders him incapable of fully accomplishing his own beneficial qualities such as morality, and thus leads him to misfortune and ruin. Hence it is said: ‘Through approaching a woman, arisen sensual lust causes one to go astray.’

Bhayaṃ nāma yattha bhāyitabbavatthu, tattha otarantasseva hoti, na anotarantassa, taṃ otaritvā bhayaṃ vinodetvā tattha kiccaṃ sādhetabbaṃ, itarathā catthasiddhi na hotīti imamatthaṃ upamopamitabbasarūpavasena dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Tattha udakaṃ nissāya ānisaṃso pipāsavinayanaṃ sarīrasuddhi pariḷāhūpasamo kāyautuggāhāpananti evamādi. Sāsanaṃ nissāya ānisaṃso pana saṅkhepato vaṭṭadukkhūpasamo, vitthārato pana sīlānisaṃsādivasena anekavidho, so visuddhimagge (visuddhi. 1.9) vuttanayena veditabbo. Vuttappakāro ānisaṃso hoti tāni bhayāni abhibhuyya pavattassāti adhippāyo. Imāni abhāyitvāti imāni kodhūpāyāsādibhayāni abhibhuyya pavattitvā abhāyitvā. Kodhūpāyāsādayo hi bhāyati etasmāti bhayanti vuttā. Theroti mahādhammarakkhitatthero. Kāmaṃ pahānābhisamayakālo eva sacchikiriyābhisamayo, sammādiṭṭhiyā pana saṃkilesavodānadhammesu kiccaṃ asaṃkiṇṇaṃ katvā dassetuṃ samānakālikampi asamānakālikaṃ viya vuttaṃ ‘‘taṇhāsotaṃ chinditvā nibbānapāraṃ daṭṭhuṃ na sakkotī’’ti. Sesaṃ suviññeyyameva.

Fear arises only where there is an object to be feared; it arises for one who enters into it, not for one who does not. One must enter into it, dispel the fear, and accomplish what needs to be done; otherwise, success is not achieved. To illustrate this point through the nature of a simile and that which is compared to it, the passage beginning with ‘just as’ (yathā) was stated. Here, the benefits derived from water include quenching thirst, cleansing the body, relieving heat, making the body buoyant, and so forth. The benefit derived from the Teaching, in brief, is the cessation of the suffering of the round of rebirth; in detail, it is manifold, by way of the benefits of virtue and so forth, and should be understood according to the method stated in the Visuddhimagga (Vism. 1.9). The intended meaning is that such benefits arise for one who proceeds having overcome those fears. ‘Not fearing these’ (Imāni abhāyitvā) means having proceeded without fear, having overcome these fears such as anger and distress. For anger, distress, and so forth, are called ‘fears’ because one is afraid of them. ‘The elder’ (Thero) refers to the Elder Mahādhammarakkhita. Although the time of the full understanding of abandoning is indeed the full understanding of realization, in order to show that right view performs its task regarding defiling and purifying states without confusion, what is simultaneous is spoken of as if it were not simultaneous, as in: ‘One cannot see the far shore of Nibbāna without having cut off the stream of craving.’ The rest is easily understood.

Cātumasuttavaṇṇanāya līnatthappakāsanā samattā.

The exposition of the hidden meaning in the commentary on the Cātuma Sutta is complete.

8. Naḷakapānasuttavaṇṇanā

8. The Commentary on the Naḷakapāna Sutta

166. Yattha [Pg.81] bodhisattapamukho vānaro naḷakena pānīyaṃ pivi, sā pokkharaṇī, tassāmanto bhūmippadeso, tattha niviṭṭhagāmo ca ‘‘naḷakapāna’’nteva paññāyittha, idha pana gāmo adhippetoti āha ‘‘naḷakapāneti evaṃnāmake gāme’’ti. Idāni tamatthaṃ āgamanato paṭṭhāya dassetuṃ ‘‘pubbe kirā’’ti āraddhaṃ. Paññavāti itikattabbatāya paññāya paññavā.

166. The pond where the Bodhisatta, as the chief monkey, drank water with a reed, the land surrounding it, and the village established there, became known as ‘Naḷakapāna’. Here, however, the village is intended, thus it is said: ‘in a village named Naḷakapāna’. Now, to show that meaning from its origin, the passage ‘Formerly, it is said…’ is begun. ‘Wise’ (paññavā) means possessing wisdom by virtue of the wisdom concerning what ought to be done.

Thūladīghabahulabhāvena mahatīhi dāṭhikāhi samannāgatattā mahādāṭhiko. ‘‘Udakarakkhaso aha’’nti vatvā vānarānaṃ kañci amuñcitvā ‘‘sabbe tumhe mama hatthagatā’’ti dassento ‘‘tumhe pana sabbe khādissāmī’’ti āha. Dhami…pe… piviṃsūti bodhisattena gahitanaḷo anavaseso abbhantare sabbasandhīnaṃ nibbādhena ekacchiddo ahosi. Neva maṃ tvaṃ vadhissasīti udakarakkhasa tvaṃ vadhitukāmopi mama purisathāmena na vadhissasi.

Because he was endowed with large tusks, due to their thickness, length, and abundance, he was called Mahādāṭhika. Saying, ‘I am a water demon,’ and not releasing any of the monkeys, showing them, ‘All of you are in my grasp,’ he said, ‘But I will devour all of you.’ ‘They drank’ (piviṃsu): The reed grasped by the Bodhisatta became a single hollow tube throughout, due to all its internal joints being unobstructed. ‘You will not kill me’: O water demon, even if you desire to kill me, you will not kill me, for you cannot overcome my manly strength.

Evaṃ pana vatvā mahāsatto ‘‘ayaṃ pāpo ettha pānīyaṃ pivante aññepi satte mā bādhayitthā’’ti karuṇāyamāno ‘‘ettha jāyantā naḷā sabbe apabbabandhā ekacchiddāva hontū’’ti adhiṭṭhāya gato. Tenāha ‘‘tato paṭṭhāyā’’tiādi.

Having spoken thus, the Great Being, feeling compassion, thought: ‘May this evil one not harm other beings who drink water here.’ Having resolved, ‘May all the reeds growing here be without joints and have a single hollow,’ he departed. Hence it is said, ‘From that time onward,’ and so forth.

167. Anuruddhappamukhā bhikkhū bhagavatā ‘‘kacci tumhe anuruddhā’’ti pucchitāti thero ‘‘taggha mayaṃ, bhante’’ti āha.

167. When the monks headed by Anuruddha were asked by the Blessed One, ‘Are you, Anuruddhas, getting along?’, the elder replied, ‘Indeed, venerable sir, we are.’

Sace pabbajati, jīvitaṃ labhissati, no aññathāti raññā pabbajjāya abhinītāti rājābhinītā. Corābhinītāti etthāpi eseva nayo. Corānaṃ mūlaṃ chindanto ‘‘kaṇṭakasodhanaṃ karissāmī’’ti. Ājīvikāyāti ājīvena jīvitavuttiyā. Imesu pana anuruddhattherādīsu.

‘If he goes forth, he will gain his life; otherwise not’—thus he was urged to go forth by the king; hence, ‘urged by the king’ (rājābhinītā). Similarly, the same method applies to ‘urged by thieves’ (corābhinītā). Cutting off the root of the thieves, thinking, ‘I will perform a clearing of thorns.’ ‘By livelihood’ (ājīvikāya) means by a way of life, a means of living. But in these cases, regarding elders such as Anuruddha and others.

Vivekanti pubbakālikakiriyappadhānaṃ ‘‘abyāpajjaṃ upeta’’ntiādīsu viyāti āha – ‘‘viviccā’’ti, viviccitvā vivitto hutvā vinā hutvāti attho. Pabbajitakiccanti pabbajitassa sāruppakiccaṃ. Samaṇakiccanti samaṇabhāvakaraṇakiccaṃ. Yadaggena hi pabbajitakiccaṃ kātuṃ na sakkoti tadaggena samaṇabhāvakarampi kiccaṃ kātuṃ na sakkoti. Tenāha ‘‘so yevā’’tiādi.

The word ‘seclusion’ (vivekaṃ) primarily indicates a preceding action, as in phrases like ‘endowed with non-ill-will’ (abyāpajjaṃ upetaṃ), and so forth. Thus it is said: ‘having secluded’ (viviccā), meaning having withdrawn, having become secluded, being without. ‘The duty of one gone forth’ (pabbajitakiccaṃ) is the appropriate duty of a monastic. ‘The duty of an ascetic’ (samaṇakiccaṃ) is the duty that makes one an ascetic. For to the extent that one cannot perform the duty of one gone forth, to that extent one also cannot perform the duty that makes one an ascetic. Hence it is said, ‘That very one…’ and so forth.

168. Appaṭisandhike [Pg.82] tāva byākaronto pavattīsu ṭhānaṃ atītoti katvā upapattīsu byākaroti nāma tattha paṭisandhiyā abhāvakittanato. Mahantatuṭṭhinoti vipulapamodā.

168. First, when explaining the state of no relinking in rebirth, he does so by treating its place in the ongoing round of existence as past, and explains it in terms of rebirths, thereby mentioning the absence of relinking there. ‘Of great satisfaction’ (mahantatuṭṭhino) means of abundant delight.

169. Imassāti ‘‘assā’’ti padassa atthavacanaṃ. Imassa ṭhitassa āyasmato sāmaṃ diṭṭho vā hoti anussavasuto vāti yojanā. Samādhipakkhikā dhammā dhammāti adhippetā, samādhi pana evaṃvihārīti ettha vihārasaddena gahito. Evaṃvimuttāti ettha pana vimuttisaddena phalavimutti gahitā. Caratopīti samathavipassanācārena caratopi viharantassapi. Upāsakaupāsikāṭhānesu labbhamānampi arahattaṃ appakabhāvato pāḷiyaṃ anuddhaṭanti daṭṭhabbaṃ. Sesaṃ suviññeyyameva.

169. ‘Of this’ (imassa) is the statement of meaning for the word ‘assa’. The connection is: ‘Of this venerable one, who is present, it is either seen by oneself or heard through tradition.’ By ‘states’ (dhammā), ‘states associated with concentration’ (samādhipakkhikā dhammā) are intended. Concentration, however, is included here by the word ‘dwelling’ (vihāra) in the phrase ‘dwells thus’ (evaṃvihārī). In ‘thus liberated’ (evaṃvimutta), the liberation of fruition is included by the word ‘liberation’ (vimutti). ‘Even while walking’ (caratopi) means even while behaving or living with the conduct of serenity and insight. It should be understood that even though arahantship is attainable in the state of laymen and laywomen, it is not cited in the Pāḷi due to its rarity. The rest is easily understood.

Naḷakapānasuttavaṇṇanāya līnatthappakāsanā samattā.

The elucidation of the hidden meaning in the Commentary on the Naḷakapāna Sutta is complete.

9. Goliyānisuttavaṇṇanā

9. The Commentary on the Goliyāni Sutta.

173. Padasamācāroti taṃtaṃpaccayabhedadassanāya vigatattā pakārehi daliddasamācāro sithilasamācāroti attho. Yasmā pana tādiso samācāro thiro daḷho nāma na hoti, tasmā vuttaṃ ‘‘dubbalasamācāro’’ti. ‘‘Sākhasamācāro’’ti vā pāṭho, tattha tattha lagganaṭṭhena sākhāsadisasīloti attho. Tenāha ‘‘oḷārikācāro’’ti. Paccayesu sāpekkhoti paccayesu sāpekkhatāya eva hissa oḷārikācāratā veditabbā. Garunā kismiñci vutte gāravavasena patissavanaṃ patisso, patissavacanabhūtaṃ taṃsabhāgañca yaṃ kiñci gāravanti attho. Saha patissenāti sappatissena, sappatissavena ovādasampaṭicchanena. Patissīyatīti vā patisso, garukātabbo, tena saha patissenāti sabbaṃ pubbe viya. Tenāha ‘‘sajeṭṭhakenā’’ti. Serivihāro nāma attappadhānavāso. Tenāha ‘‘niraṅkusavihārenā’’ti.

173. ‘Padasamācāra’ means poor conduct or lax conduct, because it is devoid of insight into the distinctions among the various requisites. Since such conduct is not firm or strong, it is called ‘weak conduct’ (dubbalasamācāra). Alternatively, the reading is ‘sākhasamācāra’, meaning conduct resembling a branch in that it gets attached here and there. Hence it is said, ‘coarse conduct’ (oḷārikācāra). ‘Dependent on requisites’ (paccayesu sāpekkho): his coarse conduct should be understood precisely by his dependence on requisites. When something is said by a senior, ‘patissa’ means respectful assent given out of respect; it means any respectful act which is of the nature of a respectful reply and shares its character. ‘With respect’ (saha patissena) means with respectful assent, with respectful acceptance of advice. Alternatively, ‘patissa’ is one who is to be respected, one who should be revered; then ‘with respect’ (saha patissena) is all as before. Hence it is said, ‘with a senior’ (sajeṭṭhakena). ‘Independent living’ (serivihāro) means a dwelling with oneself as the authority. Hence it is called ‘a dwelling without restraint’ (niraṅkusavihārena).

Anupakhajjāti anupakaḍḍhitvā. Garuṭṭhāniyānaṃ antaraṃ anāpucchā anupavisitvāti imamatthaṃ dassetuṃ ‘‘tattha yo’’tiādi vuttaṃ.

‘Anupakhajjā’ means without encroaching. To explain the meaning of entering among those worthy of respect without asking leave, the passage ‘whoever there’ (tattha yo), and so forth, is stated.

Ābhisamācārikanti [Pg.83] abhisamācāre bhavaṃ. Kiṃ pana tanti āha ‘‘vattapaṭipattimattampī’’ti. Nātikālasseva saṅghassa purato pavisitabbaṃ, na pacchā paṭikkamitabbanti adhippāyena atikāle ca gāmappaveso atidivā paṭikkamanañca nivāritaṃ, taṃ dassetuṃ ‘‘na atipāto’’tiādi vuttaṃ. Uddhaccapakatikoti vibbhantacitto. Avacāpalyenāti daḷhavātāpahatapallavasadisena lolabhāvena.

‘Ābhisamācārikaṃ’ means pertaining to proper conduct. But what is that? It is said: ‘even a mere matter of duties and observances’ (vattapaṭipattimattampi). The intention is that one should not enter the presence of the Saṅgha too early, nor depart too late. To indicate this, entering the village at too late an hour and returning too late in the day are prohibited; hence it is said: ‘not too early’ (na atipāto), and so forth. ‘Of a restless nature’ (uddhaccapakatiko) means one whose mind is agitated. ‘With unsteadiness’ (avacāpalyena) means with a fickle nature like a leaf struck by a strong wind.

Paññavatāti iminā bhikkhusāruppesu itikattabbesu upāyapaññā adhippetā, na sutamayapaññā. Abhidhamme abhivinaye yogoti iminā bhāvanāpaññāuttarimanussadhamme yogo pakāsito. Yogoti ca paricayo uggaṇhavasena.

By ‘being wise’ (paññavatā) is intended wisdom of means in the duties to be done that are appropriate for a monk, not wisdom derived from learning (sutamayapaññā). By ‘application in the higher Dhamma and higher Vinaya’ (abhidhamme abhivinaye yogo) is revealed the application in the higher-than-human states, which is wisdom from development. And ‘application’ (yogo) means familiarity by way of grasping.

Āruppāti iminā catassopi arūpasamāpattiyo gahitā, tā pana catūhi rūpasamāpattīhi vinā na sampajjantīti āha – ‘‘āruppāti ettāvatā aṭṭhapi samāpattiyo vuttā hontī’’ti. Kasiṇeti dasavidhe kasiṇe. Ekaṃ parikammakammaṭṭhānanti yaṃ kiñci ekabhāvanā parikammadīpanaṃ khandhakammaṭṭhānaṃ. Tenāha ‘‘paguṇaṃ katvā’’ti. Kasiṇaparikammaṃ pana taggahaṇeneva gahitaṃ hoti, lokiyā uttarimanussadhammā heṭṭhā gahitāti āha ‘‘uttarimanussadhammeti iminā sabbepi lokuttaradhamme dassetī’’ti. Neyyapuggalassa vasenāti jānitvā vitthāretvā ñātabbapuggalassa vasenāti.

By ‘formless states’ (āruppa) are included all four formless attainments. However, since these are not accomplished without the four form attainments, it is said: ‘By “formless states” (āruppa), thus far, all eight attainments are stated.’ ‘Kasiṇa’ refers to the tenfold kasiṇas. ‘One preliminary meditation object’ (ekaṃ parikammakammaṭṭhānaṃ) is any meditation subject related to the aggregates that illuminates the preliminary work for a single development. Hence it is said, ‘having made it familiar’ (paguṇaṃ katvā). The preliminary work of the kasiṇa is indeed grasped by the very act of taking it up. Since the mundane higher states were included below, it is said: ‘By “higher states beyond the human” (uttarimanussadhamma) are shown all supramundane states.’ ‘By way of the person to be guided’ (neyyapuggalassa vasena) means by way of the person who is to be known, having known and elaborated upon them.

Goliyānisuttavaṇṇanāya līnatthappakāsanā samattā.

The elucidation of the hidden meaning in the Commentary on the Goliyāni Sutta is complete.

10. Kīṭāgirisuttavaṇṇanā

10. The Commentary on the Kīṭāgiri Sutta.

174. Pañca ānisaṃseti appābādhatādike pañca guṇe. Tattha akkhirogakucchirogādīnaṃ abhāvo appābādhatā. Sarīre tesaṃ kuppanadukkhassa abhāvo appātaṅkaṃ. Sarīrassa uṭṭhānasukhatā lahuṭṭhānaṃ. Balaṃ nāma kāyabalaṃ. Phāsuvihāro iriyāpathasukhatā. Anupakkhandānīti duccajanavasena sattānaṃ anupaviṭṭhāni. Sañjānissathāti ettha iti-saddo ādiattho, tasmā iti evaṃ ānisaṃsanti attho.

174. He states five benefits, namely, five qualities beginning with freedom from illness. Here, ‘freedom from illness’ (appābādhatā) is the absence of eye diseases, stomach diseases, and so on. ‘Freedom from affliction’ (appātaṅkaṃ) is the absence of the pain of their agitation in the body. ‘Lightness of rising’ (lahuṭṭhānaṃ) is the ease of the body in rising. ‘Strength’ (balaṃ) is physical strength. ‘Comfortable living’ (phāsuvihāro) is ease in the postures. ‘Anupakkhandāni’ means not to be fallen upon; that is, they are not things that are entered into by beings because they are difficult to abandon. Here, in ‘sañjānissathāti’, the word ‘iti’ has the meaning of ‘and so on’; therefore, the meaning is ‘thus are the benefits’.

175. Āvāse niyuttāti āvāsikā tassa anativattanato. Tenāha ‘‘nibaddhavāsino’’ti, niyatavāsinoti attho. Tannibandhāti [Pg.84] nibandhaṃ vuccati byāpāro, tattha bandhā pasutā ussukāti tannibandhā. Kathaṃ te tattha nibandhāti āha ‘‘akataṃ senāsana’’ntiādi. Uppajjanakena kālena pattabbaṃ kālikaṃ so pana kālo anāgato eva hotīti āha ‘‘anāgate kāle pattabba’’nti.

175. ‘Appointed to the dwelling’ (āvāse niyuttā) means ‘residents’ (āvāsikā), because they do not transgress it. Therefore, it is said, ‘those who dwell fixedly’ (nibaddhavāsino), meaning ‘those who dwell permanently’. ‘Bound to that’ (tannibandhā) means ‘engagement’ (nibandhaṃ) is called ‘activity’ (byāpāro); those who are bound, devoted, and zealous to that are called ‘bound to that’. How are they bound there? He says, ‘unmade lodging’, etc. ‘Kālika’ means what should be obtained at the time of arising; but since that time is always in the future, he says, ‘to be obtained in a future time’.

178. Ettakā vedanā sevitabbāti aṭṭhārasapi nekkhammanissitā vedanā sevitabbā, gehassitā na sevitbbā.

178. ‘These feelings should be cultivated’ (ettakā vedanā sevitabbā) means all eighteen feelings dependent on renunciation should be cultivated; those dependent on household life should not be cultivated.

181. Taṃ kataṃ soḷasavidhassapi kiccassa niṭṭhitattā. Anulomikānīti utusukhabhāvena anurūpāni. Tenāha ‘‘kammaṭṭhānasappāyānī’’ti. Samānaṃ kurumānāti omattataṃ adhimattatañca pahāya samakiccataṃ sampādentā.

181. That is accomplished because the sixteenfold task is completed. ‘Anulomikāni’ means suitable by way of seasonal comfort. Therefore, it is said, ‘suitable for meditation subjects’. ‘Making equal’ (samānaṃ kurumānā) means abandoning deficiency and excess, accomplishing equanimity in the task.

182. Te dve hontīti te ādito vuttā dve.

182. ‘Those two exist’ (te dve honti) means those two stated from the beginning.

Ubhato (a. ni. ṭī. 3.7.14) ubhayathā ubhohi bhāgehi vimuttoti ubhatobhāgavimutto ekadesasarūpekasesanayena. Tathā hi vuttaṃ abhidhammaṭṭhakathāyaṃ (pu. pa. aṭṭha. 24) ‘‘dvīhi bhāgehi dve vāre vimuttoti ubhatobhāgavimutto’’ti. Tattha keci tāva therā – ‘‘samāpattiyā vikkhambhanavimokkhena, maggena samucchedavimokkhena vimuttoti ubhatobhāgavimutto’’ti vadanti. Aññe therā – ‘‘ayaṃ ubhatobhāgavimutto rūpato muccitvā nāmaṃ nissāya ṭhito puna tato muccanato nāmanissitako’’ti vatvā tassa ca sādhakaṃ –

‘Ubhato’ (A.N.Ṭī. 3.7.14) means ‘in both ways’, ‘freed by both parts’; thus, ‘liberated in both ways’ (ubhatobhāgavimutto) is by the principle of retaining one of two similar parts. As stated in the Abhidhamma commentary (Pu. Pa. Aṭṭha. 24): ‘Freed by two parts, twice, thus, ‘liberated in both ways’ (ubhatobhāgavimutto)’. Here, some elders say: ‘He is liberated by suppression through meditative attainment and by eradication through the path; thus, he is ‘liberated in both ways’ (ubhatobhāgavimutto)’. Other elders say: ‘This one liberated in both ways, having been liberated from form, relies on mentality (nāma), and then, being liberated from that too, is called ‘dependent on mentality’ (nāmanissitako)’; having said this, they also provide supporting evidence.

‘‘Acci yathā vātavegena khittā, (upasivāti bhagavā,)Atthaṃ paleti na upeti saṅkhaṃ;

Evaṃ muni nāmakāyā vimutto,Atthaṃ paleti na upeti saṅkha’’nti. (su. ni. 1080;

cūḷani. upasīvamāṇavapucchā 11;

upasīvamāṇavapucchāniddesa 43) –

‘Just as a flame, (Upasiva,) blown by the force of the wind, Goes to its end and cannot be reckoned; So too the sage, liberated from the mental body, Goes to its end and cannot be reckoned.’

Imaṃ suttapadaṃ vatvā ‘‘nāmakāyato ca rūpakāyato ca suvimuttattā ubhatobhāgavimutto’’ti vadanti. Sutte hi ākiñcaññāyatanalābhino upasivabrāhmaṇassa bhagavatā nāmakāyā vimuttoti ubhatobhāgavimuttoti akkhātoti. Apare pana ‘‘samāpattiyā vikkhambhanavimokkhena [Pg.85] ekavāraṃ vimutto, maggena samucchedavimokkhena ekavāraṃ vimuttoti evaṃ ubhatobhāgavimutto’’ti vadanti. Ettha paṭhamavāde dvīhi bhāgehi vimuttoti ubhatobhāgavimutto. Dutiyavāde ubhatobhāgato vimuttoti ubhatobhāgavimutto. Tatiyavāde pana dvīhi bhāgehi dve vāre vimuttoti ayametesaṃ viseso. Kilesehi vimutto kilesā vā vikkhambhanasamucchedehi kāyadvayato vimuttā assāti ayamattho daṭṭhabbo. Tenāha ‘‘dvīhi bhāgehī’’tiādi.

Having spoken this verse, they say: ‘Because of being well-liberated from the mental body and the physical body, he is ‘liberated in both ways’ (ubhatobhāgavimutto)’. For in the Sutta, the brahmin Upasiva, who attained the base of nothingness, was declared by the Blessed One as ‘liberated from the mental body’ and thus ‘liberated in both ways’. Others, however, say: ‘He is liberated once through the liberation of suppression by meditative attainment, and once through the liberation of eradication by the path; thus, he is ‘liberated in both ways’ (ubhatobhāgavimutto)’. Here, in the first view, ‘liberated by two parts’ means ‘liberated in both ways’. In the second view, ‘liberated from both parts’ means ‘liberated in both ways’. In the third view, however, ‘liberated by two parts, twice’—this is the distinction among them. The meaning should be understood as: ‘He is liberated from defilements, or the defilements are liberated from the two bodies by suppression and eradication’. Therefore, it is said, ‘by two parts’, etc.

Soti ubhatobhāgavimutto. Kāmañcettha rūpāvacaracatutthajjhānampi arūpāvacarajjhānaṃ viya duvaṅgikaṃ āneñjappattanti vuccati. Taṃ pana padaṭṭhānaṃ katvā arahattaṃ patto ubhatobhāgavimutto nāma na hoti rūpakāyato avimuttattā. Tañhi kilesakāyatova vimuttaṃ, na rūpakāyato, tasmā tato vuṭṭhāya arahattaṃ patto ubhatobhāgavimutto na hotīti āha – ‘‘catunnaṃ arūpa…pe… pañcavidho hotī’’ti. ‘‘Rūpī rūpāni passatī’’tiādike nirodhasamāpattiante aṭṭha vimokkhe vatvā – ‘‘yato ca kho, ānanda, bhikkhu ime aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti, ayaṃ vuccati, ānanda, bhikkhu ubhatobhāgavimutto’’ti yadipi mahānidāne (dī. ni. 2.129-130) vuttaṃ, taṃ pana ubhatobhāgavimuttaseṭṭhavasena vuttanti idha sabbaubhatobhāgavimuttasaṅgahaṇatthaṃ ‘‘pañcavidho hotī’’ti vatvā ‘‘pāḷi panettha…pe… abhidhamme aṭṭhavimokkhalābhino vasena āgatā’’ti āha. Idhāpi hi kīṭāgirisutte ‘‘idha, bhikkhave, ekacco puggalo…pe… ubhatobhāgavimutto’’ti arūpasamāpattivasena cattāro ubhatobhāgavimuttā, seṭṭho ca vutto vuttalakkhaṇūpapattito. Yathāvuttesu hi pañcasu purimā cattāro nirodhaṃ na samāpajjantīti pariyāyena ubhatobhāgavimuttā nāma. Aṭṭhasamāpattilābhī anāgāmī taṃ samāpajjitvā tato vuṭṭhāya vipassanaṃ vaḍḍhetvā arahattaṃ pattoti nippariyāyena ubhatobhāgavimuttaseṭṭho nāma.

He is ‘liberated in both ways’. Although here, even the fourth jhāna of the form realm, like the formless jhāna, is called the attainment of the imperturbable with two factors. However, one who attains arahantship by making that a basis is not called ‘liberated in both ways’ because he is not liberated from the form body. For he is liberated only from the defilement body, not from the form body. Therefore, emerging from that and attaining arahantship, he is not called ‘liberated in both ways’. Hence it is said: ‘Of the four formless… there are five kinds’. Having spoken of the eight liberations, beginning with ‘one with form sees forms’ and ending with the attainment of cessation, it is said: ‘But, Ānanda, when a bhikkhu dwells having touched these eight liberations with the body, and having seen with wisdom, his taints are destroyed—this, Ānanda, is called a bhikkhu ‘liberated in both ways’.’ Although this is stated in the Mahānidāna (Dī. Ni. 2.129-130) as referring to the foremost kind of one liberated in both ways, here, to encompass all kinds of those liberated in both ways, it is said, ‘there are five kinds’, and then it is explained: ‘But the Pali here… in the Abhidhamma, it is given according to one who gains the eight liberations’. Here too, in the Kīṭāgiri Sutta, it is said: ‘Here, bhikkhus, a certain person… liberated in both ways’. Four kinds of those liberated in both ways are described based on formless attainments, and the foremost is stated according to the characteristics of attainment. Among the five mentioned, the first four do not attain cessation; thus, they are called ‘liberated in both ways’ in a figurative sense. One who gains the eight attainments, a non-returner, attains cessation, emerges from it, develops insight, and attains arahantship—this is called the foremost ‘liberated in both ways’ in the literal sense.

Katamo ca puggalotiādīsu katamoti pucchāvacanaṃ, puggaloti asādhāraṇato pucchitabbavacanaṃ. Idhāti imasmiṃ sāsane. Ekaccoti eko[Pg.86]. Aṭṭha vimokkhe kāyena phusitvā viharatīti aṭṭha samāpattiyo sahajātanāmakāyena paṭilabhitvā viharati. Paññāya cassa disvā āsavā parikkhīṇā hontīti vipassanāpaññāya saṅkhāragataṃ, maggapaññāya cattāri saccāni passitvā cattāropi āsavā parikkhīṇā hontīti evamattho daṭṭhabbo.

In phrases like ‘And what is the person?’, ‘what’ (katamo) is a word of inquiry, and ‘person’ (puggalo) is a word to be inquired about specifically. ‘Here’ (idha) means in this Dispensation. ‘Someone’ (ekacco) means ‘one’. ‘He dwells having touched the eight liberations with his body’ means he attains and dwells having gained the eight attainments with the co-arisen mental body. ‘And through wisdom, having seen, his taints are destroyed’ means that through insight-wisdom he sees conditioned formations, and through path-wisdom he sees the four truths, and thus all four taints are destroyed. This is how the meaning should be understood.

Paññāvimuttoti visesato paññāya eva vimutto, na tassā patiṭṭhānabhūtena aṭṭhavimokkhasaṅkhātena sātisayena samādhināti paññāvimutto. Yo ariyo anadhigataaṭṭhavimokkhena sabbaso āsavehi vimutto, tassetaṃ adhivacanaṃ. Adhigatepi hi rūpajjhānavimokkhe na so sātisayasamādhinissitoti na tassa vasena ubhatobhāgavimutto hotīti vuttovāyamattho. Arūpajjhānesu pana ekasmimpi sati ubhatobhāgavimuttoyeva nāma hoti. Tena hi aṭṭhavimokkhekadesena taṃnāmadānasamatthena aṭṭhavimokkhalābhītveva vuccati. Samudāye hi pavatto vohāro avayavepi dissati yathā ‘‘sattisayo’’ti. Pāḷīti abhidhammapāḷi. Etthāti etissaṃ paññāvimuttikathāyaṃ. Aṭṭhavimokkhapaṭikkhepavasenevāti avadhāraṇena idhāpi paṭikkhepavaseneva āgatabhāvaṃ dasseti. Tenāha ‘‘kāyena phusitvā viharatī’’ti.

‘Liberated by wisdom’ (paññāvimutto) means specifically liberated solely by wisdom, not by the surpassing concentration known as the eight liberations, which serves as its foundation; thus, he is called ‘liberated by wisdom’. This term refers to a noble one who is entirely liberated from the taints without having attained the eight liberations. Even if one has attained the liberations of the form jhānas, because he is not dependent on surpassing concentration, he is not called ‘liberated in both ways’; this is the meaning stated. However, if even a single formless jhāna has been attained, he is called ‘liberated in both ways’. Therefore, by attaining a portion of the eight liberations that is sufficient to warrant that name, he is indeed called ‘an attainer of the eight liberations’. For conventional usage that applies to the whole is also seen in a part, as in ‘a multitude of spears’. ‘Pāḷi’ means the Abhidhamma Pāḷi. ‘Here’ (ettha) means in this discussion on liberation by wisdom. ‘By way of rejecting the eight liberations’ (aṭṭhavimokkhapaṭikkhepavaseneva) indicates, by way of emphasis, that here too it is presented by way of rejection. Therefore, it is said, ‘he dwells having touched with the body’.

Phuṭṭhantaṃ sacchikarotīti phuṭṭhānaṃ anto phuṭṭhanto, phuṭṭhānaṃ arūpajjhānānaṃ anantaro kāloti adhippāyo. Accantasaṃyoge cetaṃ upayogavacanaṃ, phuṭṭhānantarakālameva sacchikaroti sacchikātabbopāyenāti vuttaṃ hoti. Bhāvanapuṃsakaṃ vā etaṃ ‘‘ekamantaṃ nisīdī’’tiādīsu (pārā. 2) viya. Yo hi arūpajjhānena rūpakāyato nāmakāyekadesato ca vikkhambhanavimokkhena vimutto, tena nirodhasaṅkhāto vimokkho ālocito pakāsito viya hoti, na pana kāyena sacchikato, nirodhaṃ pana ārammaṇaṃ katvā ekaccesu āsavesu khepitesu tena so sacchikato hoti, tasmā so sacchikātabbaṃ nirodhaṃ yathāālocitaṃ nāmakāyena sacchikarotīti ‘‘kāyasakkhī’’ti vuccati, na tu ‘‘vimutto’’ti ekaccānaṃ āsavānaṃ aparikkhīṇattā. Tenāha [Pg.87] – ‘‘jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikarotī’’ti. Ayaṃ catunnaṃ arūpasamāpattīnaṃ ekekato vuṭṭhāya saṅkhāre sammasitvā kāyasakkhibhāvaṃ pattānaṃ catunnaṃ, nirodhā vuṭṭhāya aggamaggappattaanāgāmino ca vasena ubhatobhāgavimutto viya pañcavidho nāma hoti. Tena vuttaṃ abhidhammaṭīkāyaṃ ‘‘kāyasakkhimhipi eseva nayo’’ti.

‘He realizes the contacted end’ (phuṭṭhantaṃ sacchikaroti) means ‘the end of what is contacted’ is ‘the contacted end’; the intention is the time immediately following the formless jhānas that have been contacted. And this is a term of application in the sense of ultimate connection; it is said that he realizes it immediately after contact, by the means by which it should be realized. Alternatively, this is a neuter verbal noun in the sense of development, as in phrases like ‘sat down to one side’ (ekamantaṃ nisīdī), etc. (Pārā. 2). For one who is liberated from the form body and a portion of the mental body by the formless jhāna through the liberation of suppression, the liberation called cessation is as if considered and revealed, but not personally realized by the body. However, by making cessation the object and having destroyed some taints, it is then personally realized by him. Therefore, because he personally realizes cessation, which should be realized as considered, with the mental body, he is called a ‘body-witness’ (kāyasakkhī), but not ‘liberated’ (vimutto), because some taints remain undestroyed. Therefore, it is said: ‘First, one experiences the jhāna-contact; afterward, one personally realizes cessation, Nibbāna’. This is fivefold, like the ‘liberated-in-both-ways’ (ubhatobhāgavimutto), consisting of the four types who attain the state of body-witness after emerging from each of the four formless attainments and contemplating formations, and the non-returner who attains the highest path after emerging from cessation. Therefore, it is said in the Abhidhamma Subcommentary: ‘The same method applies even to the body-witness’.

Diṭṭhantaṃ pattoti dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti vuttaṃ hoti. ‘‘Diṭṭhattā patto’’tipi pāṭho. Etena catusaccadassanasaṅkhātāya diṭṭhiyā nirodhassa pattataṃ dīpeti. Tenāha ‘‘dukkhā saṅkhārā, sukho nirodhoti ñātaṃ hotī’’ti. Tattha paññāyāti maggapaññāya. Paṭhamaphalaṭṭhato yāva aggamaggaṭṭhā, tāva diṭṭhippatto. Tenāha ‘‘sopi kāyasakkhi viya chabbidho hotī’’ti. Yathā pana paññāvimutto pañcavidho vutto, evaṃ ayampi sukkhavipassako, catūhi rūpajjhānehi vuṭṭhāya diṭṭhippattabhāvappattā cattāro cāti pañcavidho hotīti veditabbo. Saddhāvimuttepi eseva nayo. Idaṃ dukkhanti ettakaṃ dukkhaṃ, na ito uddhaṃ dukkhanti. Yathābhūtaṃ pajānātīti ṭhapetvā taṇhaṃ upādānakkhandhapañcakaṃ dukkhasaccanti yāthāvato pajānāti. Yasmā pana taṇhā dukkhaṃ janeti nibbatteti, tato taṃ dukkhaṃ samudeti, tasmā naṃ ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti yasmā pana idaṃ dukkhaṃ samudayo ca nibbānaṃ patvā nirujjhati appavattiṃ gacchati, tasmā ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti. Ariyo pana aṭṭhaṅgiko maggo taṃ dukkhanirodhaṃ gacchati, tena ‘‘ayaṃ dukkhanirodhagāminipaṭipadā’’ti yathābhūtaṃ pajānāti. Ettāvatā nānakkhaṇe saccavavatthānaṃ dassitaṃ. Idāni taṃ ekakkhaṇe dassetuṃ ‘‘tathāgatappaveditā’’tiādi vuttaṃ, tassattho āgamissati.

“One who has attained the view” (diṭṭhippatto) means having attained immediately after the knowledge of the path of stream-entry, which is known as seeing. There is also the reading, “attained through seeing” (diṭṭhattā patto). By this, it indicates the attainment of cessation through the view known as the seeing of the four truths. Hence it is said, “Formations are suffering; cessation is bliss”—this is known. Herein, “by wisdom” refers to the wisdom of the path. From one standing in the first fruition up to one standing in the highest path, one is called “one who has attained the view.” Therefore, it is said, “He too, like the body-witness, is sixfold.” Just as the wisdom-liberated one is described as fivefold, so too this one—the dry-insight meditator, and the four who attain the state of one who has reached the view after emerging from the four form jhānas—becomes fivefold; thus it is to be understood. The same method applies to the faith-liberated one. “This is suffering” means only this much is suffering, not beyond this. “He understands as it really is” means that, excluding craving, he understands the five aggregates of clinging as the truth of suffering as it really is. Since craving generates and produces suffering, from that suffering arises; therefore, he understands as it really is, “This is the origin of suffering.” And since this suffering and its origin cease upon reaching Nibbāna, coming to non-occurrence, he understands as it really is, “This is the cessation of suffering.” The noble eightfold path, moreover, leads to that cessation of suffering; therefore, he understands as it really is, “This is the path leading to the cessation of suffering.” Thus far, the determination of the truths at different moments has been shown. Now, to show them in a single moment, it is said, “proclaimed by the Tathāgata,” etc. The meaning of this will follow.

Saddhāya vimuttoti etena sabbathā avimuttassapi saddhāmattena vimuttabhāvo dīpito hoti. Saddhāvimuttoti vā saddhāya adhimuttoti attho. Vuttanayenevāti ‘‘sotāpattiphala’’ntiādinā vuttanayena. Saddahantassāti ‘‘ekaṃsato ayaṃ paṭipadā kilesakkhayaṃ āvahati sammāsambuddhena bhāsitattā’’ti evaṃ saddahantassa. Yasmā panassa aniccānupassanādīhi [Pg.88] niccasaññāpahānavasena bhāvanāya pubbenāparaṃ visesaṃ passato tattha tattha paccakkhatāpi atthi, tasmā vuttaṃ ‘‘saddahantassa viyā’’ti. Sesapadadvayaṃ tasseva vevacanaṃ. Ettha ca pubbabhāgamaggabhāvanāti vacanena āgamanīyapaṭipadānānattena saddhāvimuttadiṭṭhippattānaṃ paññānānattaṃ hotīti dassitaṃ. Abhidhammaṭṭhakathāyampi (pu. pa. aṭṭha. 28) ‘‘nesaṃ kilesappahāne nānattaṃ natthi, paññāya nānattaṃ atthiyevā’’ti vatvā – ‘‘āgamanīyanānatteneva saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti sanniṭṭhānaṃ kata’’nti vuttaṃ.

“Liberated by faith” (saddhāya vimutto)—by this, it is shown that even one who is not completely liberated has a state of liberation through mere faith. Or, “liberated by faith” means one who is resolved through faith. “In the way stated” refers to the way stated by “the fruit of stream-entry,” and so on. “Of one who has faith” refers to one who has faith thus: “This path surely leads to the destruction of defilements because it was spoken by the Perfectly Enlightened One.” Moreover, since for one who sees successive distinctions in his development by abandoning the perception of permanence through the contemplation of impermanence, etc., there is also direct experience in various respects, it is therefore said, “as if having faith.” The remaining two phrases are synonyms of this. Here, by the statement “the development of the preliminary part of the path,” it is shown that there is a diversity of wisdom among those who are liberated by faith and those who have attained the view, due to the diversity of the path to be approached. In the Abhidhamma Commentary as well, it is said: “There is no diversity in their abandoning of defilements, but there is indeed diversity in wisdom.” And further: “It is concluded that the one liberated by faith does not reach the state of one who has attained the view, precisely because of the diversity of the path to be approached.”

Paññāsaṅkhātaṃ dhammaṃ adhimattatāya pubbaṅgamaṃ hutvā pavattaṃ anussaratīti dhammānusārī. Tenāha ‘‘dhammo’’tiādi. Saddhaṃ anussarati saddhāpubbaṅgamaṃ maggaṃ bhāvetīti imamatthaṃ ‘‘eseva nayo’’ti atidisati. Paññaṃ vāhetīti paññāvāhī, paññaṃ sātisayaṃ pavattetīti attho. Tenāha ‘‘paññāpubbaṅgamaṃ ariyamaggaṃ bhāvetī’’ti. Saddhāvāhinti ettha vuttanayena attho veditabbo. Ubhatobhāgavimuttādikathāti ubhatobhāgavimuttādīsu āgamanato paṭṭhāya vattabbakathā. Etesanti yathāvuttānaṃ ubhatobhāgavimuttādīnaṃ. Idhāti imasmiṃ kīṭāgirisutte. Nanu ca aṭṭhasamāpattilābhivasena ubhatobhāgavimutto kāyasakkhīādayo ca abhidhamme āgatā, kathamidha arūpajjhānalābhīvaseneva uddhaṭāti codanaṃ sandhāyāha ‘‘yasmā’’tiādi.

“One who follows the Dhamma” (dhammānusārī) means one who follows the Dhamma, which is reckoned as wisdom, which proceeds having become foremost through its great intensity. Therefore, it is said: “Dhamma,” and so on. The meaning “one who follows faith, develops the path with faith as its forerunner” is extended by “this is the same method.” “One who is borne by wisdom” (paññāvāhī) means one who makes wisdom proceed exceedingly. Therefore, it is said: “One develops the noble path with wisdom as its forerunner.” Regarding “one who is borne by faith” (saddhāvāhī), the meaning should be understood in the way explained. The discussion on the liberated-in-both-ways, etc., refers to the explanation to be given concerning the liberated-in-both-ways and others, starting from the scriptural passage. “These” refers to the aforementioned liberated-in-both-ways and others. “Here” means in this Kīṭāgiri Sutta. Now, since the liberated-in-both-ways, the body-witness, and others are mentioned in the Abhidhamma as those who have obtained the eight attainments, how then are they singled out here merely as those who have obtained the formless jhānas? Anticipating this objection, it is said: “Because,” and so on.

Phusitvā patvā. Paññāya cassa disvā āsavā parikkhīṇā hontīti na āsavā paññāya passīyanti, dassanakāraṇā paññāya parikkhīṇā ‘‘disvā paññāya parikkhīṇā’’ti vuttā. Dassanāyattaparikkhayattā eva hi dassanaṃ āsavānaṃ khayassa purimakiriyā hotīti. Tathāgatena paveditāti bodhimaṇḍe nisīditvā tathāgatena paṭividdhā viditā pacchā paresaṃ pākaṭīkatā. ‘‘Catusaccadhammā’’ti vatvā tadantogadhattā sīlādīnaṃ ‘‘imasmiṃ ṭhāne sīlaṃ kathita’’ntiādi vuttaṃ. Atthenāti avippaṭisārādipayojanena tasmiṃ tasmiṃ pītiādikena atthena. Kāraṇenāti sappurisūpanissayādinā kāraṇena tasmiṃ tasmiṃ samādhiādipadaṭṭhānatāya sīlādi [Pg.89] kāraṇe. Ciṇṇacaritattāti saddhāciṇṇabhāvena sambodhāvahabhāve. Tattha tattha vicaritā visesena caritā, tesu tena paññā suṭṭhu carāpitāti attho. Patiṭṭhitā hoti maggena āgatattā. Mattāya parittappamāṇena. Olokanaṃ khamanti, paññāya gahetabbataṃ upenti.

Having touched, having attained. “And for him, having seen with wisdom, the taints are exhausted” means that the taints are not seen by wisdom; rather, because they are exhausted by wisdom for the reason of seeing, it is said, “having seen, exhausted by wisdom.” For it is because their exhaustion is dependent on seeing that seeing is the preliminary action for the destruction of the taints. “Proclaimed by the Tathāgata” means realized and known by the Tathāgata while sitting at the seat of awakening, and later made manifest to others. Having spoken of “the phenomena of the Four Truths,” because virtue and so on are included within them, it is said, “in this place, virtue is spoken of,” and so on. “By meaning” refers to the purpose of non-remorse, etc., and to joy, etc., as the meaning in each case. “By reason” refers to the reason of relying on good people, etc., and because virtue, etc., serve as the proximate cause for concentration, etc., in each case. “Through cultivated conduct” refers to the state of bringing about awakening through the nature of having practiced faith. “Practiced in various respects, especially practiced” means that among them, wisdom is well-exercised by that person. “It is established” because it has come by way of the path. “By a measure” means by a small amount. “They are fit for inspection” means they come to be graspable by wisdom.

Tayoti kāyasakkhidiṭṭhippattasaddhāvimuttā. Yathāṭhitova pāḷiattho, na tattha kiñci niddhāretvā vattabbaṃ atthīti suttantapariyāyena avuttaṃ vadati. Tassa maggassāti sotāpattimaggassa yaṃ kātabbaṃ, tassa adhigatattā. Upari pana tiṇṇaṃ maggānaṃ atthāya sevamānā anulomasenāsanaṃ, bhajamānā kalyāṇamitte, samannānayamānā indriyāni anupubbena bhāvanāmaggappaṭipāṭiyā arahattaṃ pāpuṇissanti maggassa anekacittakkhaṇikatāyāti ayamettha suttapadese pāḷiyā attho.

They are the three: the body-witness, the one who has attained to the view, and the one liberated by faith. The meaning of the Pāli stands as it is; nothing further should be determined or stated there. Thus, it speaks of what is not stated by the Suttanta method. ‘Of that path’ means of the path of stream-entry, because what is to be done by it has been attained. But for the sake of the three higher paths, by resorting to suitable lodgings, associating with good friends, and harmonizing the faculties, they will gradually attain arahantship through the sequence of the path of development, because the path consists of many moments of consciousness. This is the meaning of the Pāli here in this passage of the sutta.

Imameva pāḷiṃ gahetvāti ‘‘katamo ca puggalo saddhānusārī’’ti maggaṭṭhe puggale vatvā ‘‘imassa kho ahaṃ, bhikkhave’’tiādinā tesaṃ vasena anulomasenāsanasevanādīnaṃ vuttattā imameva yathāvuttaṃ pāḷipadesaṃ gahetvā ‘‘lokuttaradhammo bahucittakkhaṇiko’’ti vadati. So vattabboti so vitaṇḍavādī evaṃ vattabbo. Yadi maggaṭṭhapuggale vatvā anulomikasenāsanasevanādi pāḷiyaṃ vuttanti maggasamaṅgino eva hutvā te tathā paṭipajjanti, evaṃ sante senāsanapaṭisaṃyuttarūpādivipassanaggahaṇasmiṃ tava matena maggasamaṅgino eva āpajjeyyuṃ, na cetaṃ evaṃ hoti, tasmā suttaṃ me laddhanti yaṃ kiñci mā kathehīti vāretabbo. Tenāha ‘‘yadi aññena cittenā’’tiādi. Tattha evaṃ santeti nānācitteneva senāsanapaṭisevanādike sati. Tattha pāḷiyaṃ yadi lokuttaradhammasamaṅgino eva pañcaviññāṇasamaṅgikālepi lokuttarasamaṅgitaṃ sace sampaṭicchasi, satthārā saddhiṃ paṭivirujjhasi suttavirodhadīpanato. Tenāha ‘‘satthārā hī’’tiādi. Dhammavicāraṇā nāma tuyhaṃ avisayo, tasmā yāguṃ pivāhīti uyyojetabbo.

Taking up this very Pāli passage: having spoken of the person at the path stage with ‘And what person is a faith-follower?’ and because it is stated, beginning with ‘Indeed, monks, of this one,’ that they resort to suitable lodgings and so on, taking up this very Pāli passage as explained, he says, ‘The supramundane Dhamma consists of many moments of consciousness.’ That one should be told thus; that sophist should be addressed thus: ‘If, having spoken about the person at the path stage, the resorting to suitable lodgings and so on is stated in the Pāli, then those endowed with the path would practice accordingly. If that were the case, then according to your view, those endowed with the path would also be engaged in insight connected with dwellings, visible form, and so on; but it is not so. Therefore, he should be stopped with, “Do not say just anything, thinking, ‘I have understood the sutta.’”’ Hence it is said, ‘If with another mind,’ and so on. This being the case, when there is resorting to dwellings and so on with different minds. There, in the Pāli, if you accept that one is endowed with the supramundane Dhamma even at the time of being endowed with the five consciousnesses, you contradict the Teacher, as is shown by the contradiction with the sutta. Hence it is said, ‘For with the Teacher,’ and so on. The investigation of the Dhamma is not your domain; therefore, you should be dismissed with, ‘Go drink your gruel.’

183. Ādikenevāti paṭhameneva. Anupubbasikkhāti anupubbeneva pavattasikkhāya. Tenāha ‘‘karaṇatthe paccattavacana’’nti. Saddhā jātā etassāti saddhājāto, agyāhitātipakkhepena jāta-saddassa pacchāvacanaṃ[Pg.90]. Evametanti adhimuccanaṃ okappaniyasaddhā. Santike nisīdati upaṭṭhānavasena. Sādhukaṃ katvā dhāretīti yathāsutaṃ dhammaṃ vācuggatakaraṇavasena taṃ paguṇaṃ katvā sāravasena dhāreti. Chando jāyatīti dhammesu nijjhānakkhamesu ime dhamme bhāvanāpaññāya paccakkhato ussāmīti kattukamyatākusalacchando jāyati. Ussahatīti chando uppādamatte aṭṭhatvā tato bhāvanārambhavasena ussahati. Tulayatiti sammasanavasena saṅkhāre. Tīraṇavipassanāya tulayantoti tīraṇapariññāya jānitvā upari pahānapariññāya vasena paritulayanto paṭijānanto. Maggapadhānaṃ padahatīti maggalakkhaṇaṃ padhānikaṃ maggaṃ padahati. Pesitacittoti nibbānaṃ pati pesitacitto. Nāmakāyenāti maggappaṭipāṭiyā taṃtaṃmaggasampayuttanāmakāyena. Na pana kiñci āhāti dūratāya samānaṃ na kiñci vacanaṃ bhagavā āha te daḷhataraṃ niggaṇhituṃ.

183. ‘Ādikeneva’ means from the very beginning. ‘Anupubbasikkhā’ refers to training that proceeds gradually. Hence it is said, ‘the personal ending in the sense of instrument.’ ‘Saddhājāto’ means one in whom faith has arisen; the word ‘jāta’ is placed after, with the insertion of ‘agyāhita’ etc. ‘Evametaṃ’ refers to the faith of conviction and trust. ‘Sits nearby’ means by way of attending. ‘Having mastered it well, he retains it’ means having made the Dhamma he has heard proficient through verbal recitation, he retains it by grasping its essence. ‘Desire arises’ means that in regard to the Dhammas, which are fit for reflection, the wholesome desire to act arises, thinking, ‘I will strive to realize these Dhammas directly through the wisdom of development.’ ‘He exerts himself’ means that after desire has arisen, he then exerts himself by commencing development. ‘He weighs’ means he examines the formations through contemplation. ‘Weighing with discerning insight’ means knowing with the understanding of discrimination, and then, by way of the understanding of abandoning, fully weighing and acknowledging them. ‘He strives the path-striving’ means he strives the principal striving that is the characteristic of the path. ‘With mind dispatched’ means his mind is dispatched toward Nibbāna. ‘By the mental body’ means by the mental body associated with each respective path in the sequence of the path. ‘But he says nothing’ means the Blessed One says nothing, as if from a distance, to restrain them more firmly.

184. Paṇena vohārena byākaraṇaṃ paṇaviyā, paṇaviyā abhāvena opaṇaviyā, na upetīti na yujjati. Tanti idaṃ idha adhippetaṃ paṇo paṇaviyaṃ dassetuṃ. Tayidaṃ sabbaṃ bhagavā ‘‘mayaṃ kho, āvuso, sāyañceva bhuñjāmā’’ti assajipunabbasukehi vuttaṃ sikkhāya avattanabhāvadīpanavacanaṃ sandhāya vadati.

184. Paṇaviyā is an explanation by way of a wager or transaction. The absence of paṇaviyā is opaṇaviyā. ‘Na upeti’ means ‘it does not fit’ or ‘it is not appropriate’. Here, this text is intended to show ‘paṇa’ as ‘paṇaviyā’. All this the Blessed One speaks with reference to the statement made by Assaji and Punabbasuka, “We, friend, eat in the evening,” which clarifies their non-observance of the training.

Ukkhipitvāti sīsena gahetvā viya samādāya. Anudhammoti anurūpo sabhāvo, sāvakabhāvassa anucchavikā paṭipatti. Rohanīyanti viruḷhibhāvaṃ. Siniyhati ettha, etena vāti sineho, kāraṇaṃ. Taṃ ettha atthīti sinehavantaṃ, pādakanti attho. Taco ekaṃ aṅganti taco vīrapakkhabhāve ekamaṅgaṃ. Padhānaṃ anuyuñjantassa hi tace palujjamānepi taṃnimittaṃ avosānaṃ anāpajjanakasseva vīriyassa ekaṃ aṅgaṃ ekaṃ kāraṇaṃ. Evaṃ sesesu vattabbaṃ. Tenāha – ‘‘arahattaṃ appatvā na vuṭṭhahissāmīti evaṃ paṭipajjatī’’ti. Sesaṃ suviññeyyameva.

‘Ukkhipitvā’ means having undertaken, as if taking it up with the head. ‘Anudhamma’ means the corresponding nature, the fitting practice for discipleship. ‘Rohanīya’ means the state of growing, flourishing. Affection (`sineho`) is that wherein or whereby one is affectionate (`siniyhati`); it is a cause. That which possesses this is `sinehavantaṃ`, meaning a foundation. ‘The skin is one factor’ means the skin is one factor in the state of heroic effort. For one who is constantly striving, even when the skin is perishing, it is a factor, a cause, of energy that does not give up on that account. The same should be stated for the rest. Therefore it was said: ‘He practices thus: “Without attaining Arahantship, I will not rise up.”’ The rest is easily understood.

Kīṭāgirisuttavaṇṇanāya līnatthappakāsanā samattā.

The exposition clarifying the hidden meaning of the Kīṭāgiri Sutta is complete.

Niṭṭhitā ca bhikkhuvaggavaṇṇanā.

The commentary on the Bhikkhu Vagga is completed.

3. Paribbājakavaggo

3. The Chapter on Wanderers

1. Tevijjavacchasuttavaṇṇanā

1. The Commentary on the Tevijjavaccha Sutta

185. Tatthāti [Pg.91] ekapuṇḍarīkasaññite paribbājakārāme. Anāgatapubbo lokiyasamudāhāravasena ‘‘cirassaṃ kho, bhante’’tiādinā vuccati, ayaṃ panettha āgatapubbataṃ upādāya tathā vutto. Bhagavā hi kesañci vimuttijananatthaṃ, kesañci indriyaparipākatthaṃ, kesañci visesādhigamatthaṃ kadāci titthiyārāmaṃ upagacchati. Ananuññāya ṭhatvāti ananujānitabbe ṭhatvā. Anujānitabbaṃ siyā anaññātassa ñeyyassa abhāvato. Yāvatakañhi ñeyyaṃ, tāvatakaṃ bhagavato ñāṇaṃ, yāvatakañca bhagavato ñāṇaṃ tāvatakaṃ ñeyyaṃ. Tenevāha – ‘‘na tassa adiṭṭhamidhatthi kiñci, atho aviññātamajānitabba’’ntiādi (mahāni. 156; cūḷani. dhotakamāṇavapucchāniddesa 32; paṭi. ma. 1.121). Sabbaññutaññāṇena hi bhagavā āvajjetvā pajānāti. Vuttañhetaṃ ‘‘āvajjanapaṭibaddhaṃ buddhassa bhagavato ñāṇa’’nti (mi. pa. 4.1.2). Yadi evaṃ ‘‘caraṃ samāhito nāgo, tiṭṭhaṃ nāgo samāhito’’ti (a. ni. 6.43) idaṃ suttapadaṃ kathanti? Vikkhepābhāvadīpanapadametaṃ, na anāvajjanenapi ñāṇānaṃ pavattiparidīpanaṃ. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vitthārato vuttameva.

185. ‘There’ means in the wanderers’ park named Ekapuṇḍarīka. ‘Never having come before’ is said by way of worldly convention, as in the expression, ‘It has been a long time, venerable sir,’ but here it is spoken of thus with reference to his having come before. For the Blessed One sometimes approaches the parks of sectarians for the sake of liberating some, maturing the faculties of others, or helping some achieve distinction. ‘Standing without permission’ means standing in a place where permission is required. But for him, nothing requires permission, because there is nothing to be known that is not already known. For whatever is to be known, that much is the Blessed One’s knowledge, and whatever is the Blessed One’s knowledge, that much is to be known. Hence it is said: ‘There is nothing here unseen by him, nor anything unknown or unknowable’ (Mahāni. 156; Cūḷani. Dhotakamāṇavapucchāniddesa 32; Paṭi. Ma. 1.121). The Blessed One knows by adverting with his omniscient knowledge. As it is said: ‘The knowledge of the Blessed One is connected with adverting’ (Mi. Pa. 4.1.2). If so, how is the sutta passage ‘Walking, the nāga is composed; standing, the nāga is composed’ (A. Ni. 6.43) to be understood? This passage illustrates the absence of distraction, not the manifestation of knowledge without adverting. What should be said here has already been explained in detail below.

186. Yāvadevāti idaṃ yathāruci pavatti viya aparāparuppattipi icchitabbāti tadabhāvaṃ dassento āha – ‘‘sakiṃ khīṇānaṃ āsavānaṃ puna khepetabbābhāvā’’ti. Paccuppannajānanaguṇanti idaṃ dibbacakkhuñāṇassa paribhaṇḍañāṇaṃ anāgataṃsañāṇaṃ anādiyitvā vuttaṃ, tassa pana vasena anāgataṃsañāṇaguṇaṃ dassetīti vattabbaṃ siyā.

186. ‘Yāvadeva’ here means that even if one wishes for repeated occurrences according to their liking, their absence is shown by stating, ‘because for those whose taints are destroyed once, there is no need to destroy them again.’ ‘Paccuppannajānanaguṇa’ refers to the quality of knowing the present, stated without taking into account the divine eye knowledge and the knowledge of the future, which are its accessory knowledges. However, it could be said that by means of it, the quality of the knowledge of the future is also indicated.

Gihiparikkhāresūti vatthābharaṇādidhanadhaññādigihiparikkhāresu. Gihiliṅgaṃ pana appamāṇaṃ, tasmā gihibandhanaṃ chinditvā dukkhassantakarā hontiyeva. Sati pana dukkhassantakiriyāya gihiliṅge te na tiṭṭhantiyevāti dassento ‘‘yepī’’tiādimāha. Sukkhāpetvā samucchinditvā. Arahattaṃ pattadivaseyeva pabbajanaṃ vā parinibbānaṃ vāti ayaṃ nayo na sabbasādhāraṇoti āha ‘‘bhūmadevatā pana tiṭṭhantī’’ti. Tattha kāraṇavacanaṃ [Pg.92] ‘‘nilīyanokāsassa atthitāyā’’ti. Araññapabbatādipavivekaṭṭhānaṃ nilīyanokāso. Sesakāmabhaveti kāmaloke. Laḷitajanassāti ābharaṇālaṅkāranaccagītādivasena vilāsayuttajanassa.

"In the requisites of a householder" means in the requisites of a householder, such as clothing, ornaments, wealth, grain, and so on. But the signs of a householder are immeasurable; therefore, having cut off the bonds of household life, they certainly become enders of suffering. Indeed, when there is the ending of suffering, they do not remain in those signs of a householder—showing this, he said, "even those..." and so on. Having caused them to wither and having completely cut them off. This principle that on the very day of attaining arahantship, there is either ordination or final Nibbāna, is not universal, thus he said, "but the earth deities remain." Here, the reason is stated: "because there is a place of concealment." A secluded place, such as a forest or mountain, is a place of concealment. The rest, in the sensual realm, means in the kāma-world. "Of pleasure-loving people" means of people given to amusements by way of adornments, ornaments, dancing, singing, and so on.

Sopīti ‘‘so aññatra ekenā’’ti vutto sopi. Karato na karīyati pāpanti evaṃ na kiriyaṃ paṭibāhati. Yadi attānaṃyeva gahetvā katheti, atha kasmā mahāsatto tadā ājīvakapabbajjaṃ upagacchīti āha ‘‘tadā kirā’’tiādi. Tassapīti na kevalaṃ aññesaṃ eva pāsaṇḍānaṃ, tassapi. Vīriyaṃ na hāpesīti tapojigucchavādaṃ samādiyitvā ṭhito virāgatthāya taṃ samādiṇṇavattaṃ na pariccaji, satthusāsanaṃ na chaḍḍesi. Tenāha – ‘‘kiriyavādī hutvā sagge nibbattatī’’ti.

`Sopi` refers to the one spoken of as 'he, apart from one'. 'For the doer, evil is not done'; thus, he does not reject the doctrine of action. If he speaks taking only himself, then why did the Great Being at that time undertake the ascetic life of the Ājīvakas? He says, 'At that time, indeed,' and so on. 'For him too' means: not only for other heretics, but for him too. 'He did not diminish effort' means: having adopted the doctrine of austerity and revulsion, he stood firm for the sake of dispassion, did not relinquish that adopted practice, and did not discard the Teacher's instruction. Therefore, it is said: 'Being a proponent of action, he is reborn in heaven.'

Tevijjavacchasuttavaṇṇanāya līnatthappakāsanā samattā.

The explanation of the profound meaning in the commentary on the Tevijjavacchasutta is complete.

2. Aggivacchasuttavaṇṇanā

2. Commentary on the Aggivaccha Sutta

187. Lokassa sassatatāpavattipaṭikkhepavasena pavatto vādo ucchedavādo eva hotīti sassataggāhābhāve ucchedaggāhabhāvato puna paribbājakena ‘‘asassato loko’’ti vadantena ucchedaggāho pucchito, bhagavatāpi so eva paṭikkhittoti āha ‘‘dutiye nāhaṃ ucchedadiṭṭhiko’’ti. Antānantikādivasenāti ettha antānantikaggahaṇena antavā loko anantavā lokoti imaṃ vādadvayamāha. Ādi-saddena ‘‘taṃ jīvaṃ taṃ sarīra’’ntiādivādacatukkaṃ saṅgaṇhāti, itaraṃ pana dvayaṃ sarūpeneva gahitanti. Paṭikkhepo veditabboti ‘‘tatiye nāhaṃ antavādiṭṭhiko, catutthe nāhaṃ anantavādiṭṭhiko’’ti evamādinā paṭikkhepo veditabbo. ‘‘Hoti tathāgato paraṃ maraṇā’’ti ayampi sassatavādo, so ca kho aparantakappikavasena, ‘‘sassato loko’’ti pana pubbantakappikavasenāti ayametesaṃ viseso. ‘‘Na hoti tathāgato paraṃ maraṇā’’ti ayampi ucchedavādo, so ca kho sattavasena, ‘‘asassato loko’’ti pana sattasaṅkhāravasenāti vadanti.

187. The view that arises by rejecting the eternal occurrence of the world is indeed annihilationism, because when there is no grasping of eternalism, there is the grasping of annihilationism. Therefore, when the wanderer, in saying "The world is not eternal," asked about the grasping of annihilationism, the Blessed One rejected even that, saying, "Secondly, I do not hold the annihilationist view." 'By way of finite and infinite, etc.' means: here, by the term 'finite and infinite,' he refers to the two views: "The world is finite" and "The world is infinite." By the word "etc." he includes the fourfold views such as "The soul is the same as the body," etc. The other two, however, are taken in their own form. The rejection is to be understood thus: "Thirdly, I do not hold the view that the world is finite; fourthly, I do not hold the view that the world is infinite," and so on. "The Tathāgata exists after death"—this too is eternalism, and that is with regard to speculating about the future, whereas "The world is eternal" is with regard to speculating about the past—this is their distinction. "The Tathāgata does not exist after death"—this too is annihilationism, and that is with regard to a being, whereas they say that "The world is not eternal" is with regard to a being's conditioned phenomena.

189. Sappatibhayaṃ [Pg.93] uppajjanato saha dukkhenāti sadukkhaṃ. Tenāha ‘‘kilesadukkhenā’’tiādi. Tesaṃyevāti kilesadukkhavipākadukkhānaṃyeva. Saupaghātakanti sabādhaṃ. Saupāyāsanti saparissamaṃ saupatāpaṃ sapīḷaṃ. Sapariḷāhanti sadarathaṃ.

189. Because it arises with fear, 'with suffering' means `sadukkhaṃ`. Hence it is said, "with the suffering of defilements," and so on. "Of those very things" means only of the suffering of defilements and the suffering of results. "With injury" means with affliction. "With distress" means with exertion, with torment, with oppression. "With feverish heat" means with torment.

Kiñci diṭṭhigatanti imā tāva aṭṭha diṭṭhiyo mā hontu, atthi pana, bho gotama, yaṃ kiñci diṭṭhigataṃ gahitaṃ. Na hi tāya diṭṭhiyā vinā kañci samayaṃ pavattetuṃ yujjatīti adhippāyena pucchati. Apaviddhanti samucchedappahānavasena chaḍḍitaṃ. Paññāya diṭṭhanti vipassanāpaññāsahitāya maggapaññāya bhagavatā paṭividdhaṃ. Yattha uppajjanti, taṃ sattaṃ mathenti sammaddantīti mathitāti āha ‘‘mathitānanti tesaṃyeva vevacana’’nti. Kañci dhammanti rūpadhammaṃ arūpadhammaṃ vā. Anupādiyitvāti aggahetvā.

'Any view' means: Let these eight views be for now; but is there, good Gotama, any view whatsoever that is held? He asks with the intention: 'For it is not fitting to propound any doctrine without that view.' 'Rejected' means abandoned by way of abandonment through cutting off. 'Seen with wisdom' means penetrated by the Blessed One with the wisdom of the path accompanied by insight wisdom. Because where they arise, they torment and crush that being, they are called 'tormented'; he said that 'tormented' is a synonym for those very things. 'Any phenomenon' means either a material phenomenon or an immaterial phenomenon. 'Without clinging' means without grasping.

190. Na upetīti saṅkhaṃ na gacchatīti atthoti āha ‘‘na yujjatī’’ti. Anujānitabbaṃ siyā anupādāvimuttassa kañcipi uppattiyā abhāvato. ‘‘Evaṃ vimuttacitto na upapajjatī’’ti kāmañcetaṃ sabhāvapavedanaṃ parinibbānaṃ, eke pana ucchedavādino ‘‘mayampi ‘satto āyatiṃ na upapajjatī’ti vadāma, samaṇo gotamopi tathā vadatī’’ti ucchedabhāveyeva patiṭṭhahissanti, tasmā bhagavā ‘‘na upapajjatīti kho vaccha na upetī’’ti āha. ‘‘Upapajjatī’’ti pana vutte sassatameva gaṇheyyāti yojanā. Sesadvayepi eseva nayo. Appatiṭṭhoti ucchedavādādivasena patiṭṭhārahito. Anālamboti tesaṃyeva vādānaṃ olambārammaṇassa abhāvena anālambo. Sukhapavesanaṭṭhānanti tesaññeva vādānaṃ sukhapavesanokāsaṃ mā labhatūti. Ananuññāya ṭhatvāti ‘‘na upapajjatī’’tiādinā anujānitabbāya paṭiññāya ṭhānahetu. Anuññampīti anujānitabbampi dutiyapañhaṃ paṭikkhipi. Pariyatto pana dhammo atthato paccayākāro evāti āha ‘‘dhammoti paccayākāradhammo’’ti. Aññattha payogenāti imamhā niyyānikasāsanā aññasmiṃ micchāsamaye pavattappayogena, aniyyānikaṃ vividhaṃ micchāpaṭipattiṃ paṭipajjantenāti attho. ‘‘Aññavādiyakenā’’tipi pāṭho, paccayākārato aññākāradīpakaācariyavādaṃ paggayha tiṭṭhantenāti attho.

190. 'Does not apply' means 'does not come into reckoning,' hence it is said, 'it is not fitting.' It might be permissible because, for one liberated without clinging, there is no possibility of any arising. The statement, "Thus, with a mind liberated, he does not reappear," is indeed a declaration of the natural state of Nibbāna. However, some annihilationists might say, "We too declare, 'A being does not reappear in the future,' and the ascetic Gotama says the same," thus establishing themselves firmly in annihilationism. Therefore, the Blessed One said, "Vaccha, 'does not reappear' does not apply." If it were said, "he reappears," they would grasp it as eternalism—this is the connection. The same method applies to the remaining two alternatives. 'Unsupported' means devoid of a basis by way of annihilationist views and so on. 'Without a support' means being so due to the absence of a supporting object for those very views. 'A place for easy entry' means: so that they may not obtain an opportunity for easy entry into those very views. 'Standing without consenting' means: because of standing by a proposition that is not to be consented to, such as 'he does not reappear,' etc. 'Even what should be consented to' means: he rejected even the second question, which was to be assented to. The Dhamma, however, when completely mastered, is in meaning the way of conditions—hence it is said, 'Dhamma means the Dhamma of the way of conditions.' 'By application elsewhere' means: by application in another wrong doctrine outside this teaching that leads to release, that is, by one who engages in diverse wrong practices that do not lead to release. 'By one of another doctrine' is also a reading, meaning 'by one who stands holding onto the doctrines of teachers who declare a way that is different from the way of conditions.'

191. Appaccayoti [Pg.94] anupādāno, nirindhanoti attho.

191. 'Without a condition' means without clinging; this is the meaning of 'without fuel'.

192. Yena rūpenāti yena bhūtupādādibhedena rūpadhammena. Taṃ rūpaṃ tappaṭibaddhasaṃyojanappahānena khīṇāsava-tathāgatassa pahīnaṃ anuppattidhammataṃ āpannaṃ. Tena vuttaṃ pāḷiyaṃ ‘‘anuppādadhamma’’ntiādi. Aññesaṃ jānanāya abhāvaguṇatāya guṇagambhīro. ‘‘Ettakā guṇā’’ti pamāṇaṃ gaṇhituṃ na sakkuṇeyyo. ‘‘Īdisā etassa guṇā’’ti pariyogāhituṃ asakkuṇeyyatāya duppariyogāḷhoti. Dujjānoti agādhatāya gambhīro ‘‘ettakāni udakaḷhakasatānī’’tiādinā pametuṃ na sakkāti appameyyo, tato eva dujjāno. Evamevānti yathā mahāsamuddo gambhīro appameyyo dujjāno, evameva khīṇāsavopi guṇavasena, tasmā ayaṃ rūpādiṃ gahetvā rūpītiādivohāro bhaveyya, parinibbutassa pana tadabhāvā tathā paññāpetuṃ na sakkā, tato taṃ ārabbha upapajjatītiādi na yujjeyya. Yathā pana vijjamāno eva jātavedo byattena purisena nīyamāno puratthimādidisaṃ gatoti vucceyya, na nibbuto, evaṃ khīṇāsavopīti dassento ‘‘evamevā’’tiādimāha.

192. "By which form" means by which form-phenomenon, distinguished by divisions such as primary and derived elements. That form, through the abandonment of the fetters connected with it, is abandoned for the Tathāgata whose taints are destroyed, having attained the nature of non-arising. Therefore, it is said in the Pāli text, "of non-arising nature," and so on. Due to the quality of being unknowable to others, he is profound in qualities. One would not be able to grasp the measure, thinking, "So many are his virtues." Because of the inability to fathom, thinking "Such are his virtues," he is hard to fathom. "Hard to know" means he is profound because of his unfathomable depth. Because one cannot measure, saying "So many hundreds of water-pots," and so on, he is immeasurable, and therefore hard to know. In the same way—just as the great ocean is deep, immeasurable, and hard to know, so too is the one whose taints are destroyed, in terms of his virtues. Therefore, this designation 'one with form,' etc., might exist with respect to form and so on. But for one who is fully extinguished, since that does not exist, it is not possible to designate him thus. Hence, to say that he arises with reference to that would not be fitting. Just as when an existing fire is being led by a skilled person, it might be said to have gone to the eastern direction, etc., but not when it is extinguished, so too is the one whose taints are destroyed. Illustrating this, he says, "in the same way," and so on.

Aniccatāti ettha aniccatāgahaṇaṃ asāranidassanaṃ. Tena yathā so sālarukkho sākhāpalāsādiasārāpagamena suddho sāre patiṭṭhito, evamayaṃ dhammavinayo sāsavasaṅkhātaasāravigamena lokuttaradhammasāre patiṭṭhitoti dasseti. Sesaṃ suviññeyyameva.

Herein, the taking up of impermanence is an illustration of the absence of essence. Just as that sal tree, with the removal of its non-essential parts such as branches and leaves, stands established in its pure essence, so too this Dhamma-Vinaya, with the removal of the non-essence known as 'that with taints,' is established in the supramundane Dhamma-essence. The rest is easily understood.

Aggivacchasuttavaṇṇanāya līnatthappakāsanā samattā.

The explanation of the hidden meaning in the Aggivaccha Sutta Commentary is complete.

3. Mahāvacchasuttavaṇṇanā

3. Commentary on the Mahāvaccha Sutta

193. Saha kathā etassa atthīti sahakathī, ‘‘mayaṃ pucchāvasena tumhe vissajjanavasenā’’ti evaṃ sahapavattakathoti attho. Etasseva kathitāni, tattha paṭhame vijjāttayaṃ desitaṃ, dutiye agginā dassitanti tevijjavacchasuttaṃ aggivacchasuttanti nāmaṃ visesetvā vuttaṃ. Sīghaṃ laddhiṃ na vissajjenti, yasmā saṅkhārānaṃ niyatoyaṃ vināso anaññasamuppādo, hetusamuppannāpi na cirena nijjhānaṃ khamanti, na lahuṃ. Tenāha ‘‘vasātela [Pg.95] …pe… sujjhantī’’ti. Pacchimagamanaṃ ñāṇassa paripākaṃ gatattā. Yaṭṭhiṃ ālambitvā udakaṃ tarituṃ otaranto puriso ‘‘yaṭṭhiṃ otaritvā udake patamāno’’ti vutto. Kammapathavasena vitthāradesananti saṃkhittadesanaṃ upādāya vuttaṃ. Tenāha ‘‘mūlavasena cetthā’’tiādi. Vitthārasadisāti kammapathavasena idha desitadesanāva mūlavasena desitadesanaṃ upādāya vitthārasadisā. Vitthāradesanā nāma natthīti na kevalaṃ ayameva, atha kho sabbāpi buddhānaṃ nippariyāyena ujukena niravasesato vitthāradesanā nāma natthi desanāñāṇassa mahāvisayatāya karaṇasampattiyā ca tajjāya mahānubhāvattā sabbaññutaññāṇassa. Sabbaññutaññāṇasamaṅgitāya hi avasesapaṭisambhidānubhāvitāya aparimitakālasambhatañāṇasambhārasamudāgatāya kadācipi parikkhayānarahāya anaññasādhāraṇāya paṭibhānapaṭisambhidāya pahūtajivhāditadanurūparūpakāyasampattisampadāya vitthāriyamānā bhagavato desanā kathaṃ parimitā paricchinnā bhaveyya, mahākāruṇikatāya pana bhagavā veneyyajjhāsayānurūpaṃ tattha tattha parimitaṃ paricchinnaṃ katvā niṭṭhapeti. Ayañca attho mahāsīhanādasuttena (ma. ni. 1.146 ādayo) dīpetabbo. Sabbaṃ saṃkhittameva attajjhāsayavasena akathetvā bodhaneyyapuggalajjhāsayavasena desanāya niṭṭhāpitattā. Na cettha dhammasāsanavirodho pariyāyaṃ anissāya yathādhammaṃ dhammānaṃ bodhitattā sabbalahuttā cāti.

193. One who has conversation with him is called ‘sahakathī,’ meaning ‘We ask, and you answer,’ thus indicating a dialogue that proceeds together. It is taught in this sutta: in the first, the threefold knowledge is taught; in the second, it is shown by fire. Thus, the Tevijjavaccha Sutta and the Aggivaccha Sutta are mentioned, specifying the name. They do not quickly relinquish their views, since this destruction of formations is fixed, not produced by another cause; and even though arisen from causes, they do not endure for long, nor do they perish quickly. Therefore, it is said: ‘Like sesame oil... they are purified.’ The final going is because knowledge has reached maturity. Just as a man descending to cross water, holding a staff, is said to be ‘descending with the staff and falling into the water.’ The detailed teaching by way of the course of action is stated with reference to a brief teaching. Therefore, it is said: ‘By way of the root here,’ and so on. It is similar to a detailed teaching: for the teaching given here by way of the course of action is similar to a detailed teaching, taking up the teaching given by way of the root. There is no such thing as a detailed teaching: not only this, but indeed all the teachings of the Buddhas, being direct, straightforward, and without remainder, are not called a detailed teaching due to the vast scope of the knowledge of teaching, the perfection of means, and the great power of the knowledge of omniscience arising from it. For the Blessed One’s teaching, being endowed with omniscient knowledge, enhanced by the remaining analytical knowledges, arisen from the accumulation of knowledge gathered over immeasurable time, never liable to exhaustion, unique analytical knowledge of inspired speech, and the perfection of a body adorned with a broad tongue and other corresponding marks—how could it be limited or confined when expounded? Yet, out of great compassion, the Blessed One completes it in a measured and defined way, suited to the inclinations of those to be taught in each instance. This meaning should be explained by the Mahāsīhanāda Sutta (MN 1.146 etc.). All is indeed brief, for the teaching is completed not by speaking according to one’s own intention, but according to the inclinations of those persons capable of being enlightened. And there is no contradiction with the teaching of the Dhamma here, because the principles are taught in accordance with the Dhamma, without relying on indirect expression, and because all is easily understood.

194. Satta dhammā kāmāvacarā sampattasamādānaviratīnaṃ idhādhippetattā.

194. The seven qualities are of the sense sphere, because abstinences as accomplishments and as undertakings are intended here.

Aniyametvāti ‘‘sammāsambuddho, sāvako’’ti vā niyamaṃ visesena akatvā. Attānameva…pe… veditabbaṃ, tathā hi paribbājako ‘‘tiṭṭhatu bhavaṃ gotamo’’ti āha.

‘Without specifying’ means not making a specific designation such as ‘a Perfectly Self-Enlightened One or a disciple.’ It should be understood as referring to oneself... For thus the wanderer said: ‘Let the venerable Gotama stay.’

195. Satthāva arahā hoti paṭipattiyā pāripūribhāvato. Tasmiṃ byākateti tasmiṃ ‘‘ekabhikkhupi sāvako’’tiādinā suṭṭhu pañhe kathite.

195. The Teacher is indeed an Arahant because of the perfection of his practice. 'When that was explained' means: when the question, beginning with ‘Is there even one bhikkhu who is a disciple?’, was well spoken.

196. Sampādakoti paṭipattisampādako.

196. ‘Sampādaka’ means one who accomplishes the practice.

197. Sekhāya [Pg.96] vijjāyāti sekhalakkhaṇappattāya maggapaññāya sātisayaṃ katvā karaṇavasena vuttā, phalapaññā pana tāya pattabbattā kammabhāvena vuttā. Tenāha ‘‘heṭṭhimaphalattayaṃ pattabba’’nti. Imaṃ panettha aviparītamatthaṃ pāḷito eva viññāyamānaṃ appaṭivijjhanato vitaṇḍavādī ‘‘yāvatakaṃ sekhena pattabbaṃ, anuppattaṃ taṃ mayā’’ti vacanalesaṃ gahetvā ‘‘arahattamaggopi anena pattoyevā’’ti vadati. Evanti idāni vuccamānāya gāthāya.

197. ‘By the knowledge of a trainee’ means the wisdom of the path that has attained the characteristics of a trainee, spoken of with excellence by way of agency. But the wisdom of the fruit is spoken of in terms of object, because it is to be attained by that. Therefore, it is said: ‘The lower three fruits are to be attained.’ Here, though this unperverted meaning is understood from the Pāli itself, the sophist, not having penetrated it, seizing upon a trace of a saying, ‘Whatever is to be attained by a trainee, that I have attained,’ says, ‘Even the path to Arahantship has been attained by this trainee.’ ‘Thus’ refers to the verse now being spoken.

Kilesāni pahāya pañcāti pañcorambhāgiyasaṃyojanasaṅkhāte saṃkilese pahāya pajahitvā, pahānahetu vā. Paripuṇṇasekhoti sabbaso vaḍḍhitasekhadhammo. Aparihānadhammoti aparihānasabhāvo. Na hi yassa phātigatehi sīlādidhammehi parihāni atthi, samādhimhi paripūrakāritāya cetovasippatto. Tenāha ‘‘samāhitindriyo’’ti. Aparihānadhammattāva ṭhitatto.

‘Having abandoned the five defilements’ means having abandoned, having given up, the defilements known as the five lower fetters, or it is the cause of abandoning. ‘A perfected trainee’ means one whose trainee qualities are perfected in every way. ‘Not subject to decline’ means one whose nature is not subject to decline. For there is no decline in one whose virtues and other qualities have reached fulfillment, who has attained mastery of mind through perfecting concentration. Therefore, it is said: ‘With faculties composed.’ Because of being by nature not subject to decline, one is steadfast.

Anāgāminā hi asekhabhāvāvahā dhammā paripūretabbā, na sekhabhāvāvahāti so ekantaparipuṇṇe sekho vutto. Etaṃ na buddhavacananti ‘‘maggo bahucittakkhaṇiko’’ti etaṃ vacanaṃ na buddhavacanaṃ anantarekantavipākadānato, bahukkhattuṃ pavattane payojanābhāvato ca lokuttarakusalassa, ‘‘samādhimānantarikaññamāhu (khu. pā. 6.5; su. ni. 228), na pāraṃ diguṇaṃ yantī’’ti (su. ni. 719) evamādīni suttapadāni etassatthasādhakāni. Orambhāgiyasaṃyojanappahānena sekkhadhammaparipūribhāvassa vuttatāya attho tava vacanena virujjhatīti. Assa āyasmato vacchassa.

For by a Non-returner, the qualities leading to the state of a non-trainee must be perfected, not those leading to the state of a trainee; thus, he is called a trainee who is absolutely perfected. ‘This is not the word of the Buddha’ means this statement, ‘The path has many moments of consciousness,’ is not the word of the Buddha because the supramundane wholesome gives an immediate and certain result, and because there is no purpose for it to occur many times. ‘They say concentration is immediately successive’ (Khp 6.5; Sn 228), ‘They do not go to the far shore a second time’ (Sn 719), and such sutta passages support this meaning. The meaning that the trainee qualities are perfected through the abandonment of the lower fetters is contradicted by your statement. This is the Venerable Vaccha’s statement.

198. Abhiññā vā kāraṇanti yañhi taṃ tatra tatra sakkhibhabbatāsaṅkhātaṃ iddhividhapaccanubhavanādi, tassa abhiññā kāraṇaṃ. Atha iddhividhapaccanubhavanādi abhiññā, evaṃ sati abhiññāpādakajjhānaṃ kāraṇaṃ. Avasāne chaṭṭhābhiññāya pana arahattaṃ. Ettha ca yasmā paṭhamasutte āsavakkhayo adhippeto, āsavā khīṇā eva, na puna khepetabbā, tasmā tattha ‘‘yāvadevā’’ti na vuttaṃ. Idha phalasamāpatti adhippetā, sā ca punappunaṃ samāpajjīyati, tasmā ‘‘yāvadevā’’ti vuttaṃ. Tato eva hi ‘‘arahattaṃ vā kāraṇa’’nti vuttaṃ. Tañhi ‘‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi, [Pg.97] yadariyā etarahi upasampajja viharantī’’ti (ma. ni. 1.465; 3.307) anuttaresu vimokkhesu pihaṃ upaṭṭhapetvā abhiññā nibbattentassa kāraṇaṃ, tayidaṃ sabbasādhāraṇaṃ na hotīti sādhāraṇavasena naṃ dassento ‘‘arahattassa vipassanā vā’’ti āha.

198. ‘Or direct knowledge is the cause’ means that which is called the ability to witness here and there—such as experiencing the kinds of psychic powers—has direct knowledge as its cause. Then, if experiencing psychic powers and so on is direct knowledge, in that case, the jhāna that is the basis for direct knowledge is the cause. Finally, for the sixth direct knowledge, arahantship is the cause. Here, because the destruction of the taints is intended in the first discourse, and the taints are indeed destroyed, not to be destroyed again, therefore, ‘only up to that extent’ is not stated there. Here, the attainment of fruition is intended, and it is entered into again and again, thus ‘only up to that extent’ is stated. For that very reason, it is said: ‘or arahantship is the cause.’ For that is the cause for one who, having aroused longing for the unsurpassed liberations by thinking, ‘When, indeed, shall I enter and dwell in that base which the noble ones now enter and dwell in?’ (MN 1.465; 3.307), generates direct knowledge. Since this is not common to all, to show it in a general way, it is said: ‘or insight for the sake of arahantship.’

200. Paricaranti nāma vippakatabrahmacariyavāsattā. Pariciṇṇo hoti sāvakena nāma satthu dhamme kattabbā paricariyā sammadeva niṭṭhāpitattā. Tenāha ‘‘iti…pe… thero evamāhā’’ti. Tesaṃ guṇānanti tesaṃ asekkhaguṇānaṃ. Sesaṃ suviññeyyameva.

200. ‘They attend upon’ means due to living an incomplete holy life. ‘Attended upon by the disciple’ means the service to be performed in the Teacher’s Dhamma has been rightly fulfilled. Therefore, it is said: ‘Thus... the elder spoke thus.’ ‘Their qualities’ refers to their qualities as non-trainees. The rest is easily understood.

Mahāvacchasuttavaṇṇanāya līnatthappakāsanā samattā.

The exposition of the hidden meaning in the Commentary on the Mahāvaccha Sutta is complete.

4. Dīghanakhasuttavaṇṇanā

4. Commentary on the Dīghanakha Sutta

201. Khananaṃ khataṃ, sūkarassa khataṃ ettha atthīti sūkarakhatā, sūkarassa vā imasmiṃ buddhuppāde paṭhamaṃ khataṃ upādāya sūkarakhatā, tāya. Evaṃnāmaketi evaṃ itthiliṅgavasena laddhanāmake. Paṃsudhoteti dhotapaṃsuke. Otaritvā abhiruhitabbanti pakatibhūmito anekehi sopānaphalakehi otaritvā puna leṇadvāraṃ katipayehi abhiruhitabbaṃ.

201. "Dug up" means excavated. "Sūkarakhatā" means either there was an excavation dug by a pig here, or it is named after the first excavation done by a pig in this Buddha’s dispensation, by that. "Thus-named" means thus named in the feminine gender. "Dust-washed" means with the dust washed off. "Having descended, one must ascend" means descending from the natural ground by means of many step-planks and ascending again to the cave entrance by a few.

Ṭhitakovāti mātulassa ṭhitattā tattha sagāravasapatissavasena ṭhitakova. Kiñcāpi sabba-saddo avisesato anavasesapariyādāyako, vatthuadhippāyānurodhī pana saddappayogoti tamatthaṃ sandhāya paribbājako ‘‘sabbaṃ me nakkhamatī’’ti āha. Yā loke manussaupapattiyotiādikā upapattiyo, tā anatthasamudāgatā tattha tattheva sattānaṃ ucchijjanato, tasmā samayavādīhi vuccamānā sabbā āyatiṃ uppajjanaupapatti na hoti. Jalabubbuḷakā viya hi ime sattā tattha tattha samaye uppajjitvā bhijjanti, tesaṃ tattha paṭisandhi natthīti assa adhippāyo. Tenāha ‘‘paṭisandhiyo’’tiādi. Assa adhippāyaṃ muñcitvāti yenādhippāyena paribbājako ‘‘sabbaṃ me nakkhamatī’’ti āha, taṃ tassa adhippāyaṃ jānantopi ajānanto viya hutvā tassa akkhare tāva dosaṃ dassentoti [Pg.98] padesasabbaṃ sandhāya tena vuttaṃ, sabbasabbavisayaṃ katvā tattha dosaṃ gaṇhanto. Yathā loke kenaci ‘‘sabbaṃ vuttaṃ, taṃ musā’’ti vutte tassa vacanassa sabbantogadhattā musābhāvo āpajjeyya, evaṃ imassapi ‘‘sabbaṃ me nakkhamatī’’ti vadato tathā pavattā diṭṭhipi nakkhamatīti atthato āpannameva hoti. Tenāha bhagavā – ‘‘esāpi te diṭṭhi nakkhamatī’’ti. Yathā pana kenaci ‘‘sabbaṃ vuttaṃ musā’’ti vutte adhippāyānurodhinī saddappavatti, tassa vacanaṃ muñcitvā tadaññesameva musābhāvo ñāyāgato, evamidhāpi ‘‘sabbaṃ me nakkhamatī’’ti vacanato yassā diṭṭhiyā vasena ‘‘sabbaṃ me nakkhamatī’’ti tena vuttaṃ, taṃ diṭṭhiṃ muñcitvā tadaññameva yathādhippetaṃ sabbaṃ nakkhamatīti ayamattho ñāyāgato, bhagavā pana vādīvaro sukhumāya āṇiyā thūlaṃ āṇiṃ nīharanto viya upāyena tassa diṭṭhigataṃ nīharituṃ tassa adhippāyena avatvā saddavasena tāva labbhamānaṃ dosaṃ dassento ‘‘yāpi kho te’’tiādimāha. Tena vuttaṃ – ‘‘assa adhippāyaṃ muñcitvā akkhare tāva dosaṃ dassento’’ti.

"Standing firm" means that because of his uncle's standing, he stood there with reverence and deference. Although the word 'all' is generally inclusive and exhaustive, the usage of words depends on the intended meaning. Referring to that meaning, the wanderer said, 'All is not pleasing to me.' The rebirths in the world, such as human rebirth, are accompanied by disadvantage because beings are annihilated in those very states. Thus, according to the proponents of such theories, all future arising and rebirth do not occur. Like bubbles in water, these beings arise and burst in their respective moments—there is no rebirth-linking for them there. This is his intention; hence the statement 'rebirth-linking' and so on. "Setting aside his intended meaning" means that, although knowing the intention with which the wanderer said, 'All is not pleasing to me,' acting as if not knowing, the Buddha first pointed out the fault in his words by taking what was said with reference to a partial 'all' and making it a matter concerning a universal 'all' to find fault. Just as in the world, if someone says, 'All that is said is false,' the statement itself would be false because it encompasses everything, so too for this wanderer who says, 'All is not pleasing to me,' it follows in meaning that his view itself is also not pleasing. Therefore, the Blessed One said, 'This view of yours is also not pleasing.' Just as, on the other hand, when someone says, 'All that is said is false,' the usage of words follows the intended meaning, and setting aside that statement, only the falsity of other statements is logically established; so too here, from his statement 'All is not pleasing to me,' the meaning is logically established that, setting aside the very view by means of which he said this, everything else as intended is not pleasing. But the Blessed One, a skilled debater, like one extracting a thick peg with a fine one, skillfully drew out his view without addressing his intended meaning. Instead, He first pointed out the fault obtainable from the words themselves, saying, 'Whatever view you hold...' Hence it is said: 'Setting aside his intended meaning, He first pointed out the fault in the words.'

Paribbājako pana yaṃ sandhāya ‘‘sabbaṃ me nakkhamatī’’ti mayā vuttaṃ, ‘‘ayaṃ so’’ti yathāvuttadosapariharaṇatthaṃ tasmiṃ atthe vuccamāne esa doso sabbo na hoti, evampi samaṇo gotamo mama vāde dosameva āropeyyāti attano ajjhāsayaṃ niguhitvā yathāvuttadosaṃ pariharitukāmo ‘‘esā me’’tiādimāha. Tattha tampassa tādisamevāti yaṃ ‘‘sabbaṃ me nakkhamatī’’ti gahitaṃ vatthu, tampi tādisameva bhaveyyāti. Ayañca sabbantogadhadiṭṭhi mayhampi diṭṭhivatthu, taṃ me khameyyavāti. Yasmā pana ‘‘esāpi diṭṭhi tuyhaṃ nakkhamatī’’ti yāpi diṭṭhi vuttā bhavatā gotamena, sāpi mayhaṃ nakkhamati, tasmā sabbaṃ me nakkhamatevāti paribbājakassa adhippāyo. Tenāha – ‘‘taṃ pariharāmīti saññāya vadatī’’ti. Tathā ca vakkhati ‘‘tasmāpi ucchedadiṭṭhi mayhaṃ nakkhamatī’’ti. ‘‘Esā me diṭṭhī’’ti yā ṭhitibhūtā diṭṭhi, tāya ‘‘sabbaṃ me nakkhamatī’’ti panettha sabbaggahaṇena gahitattā āha – ‘‘atthato panassa esā diṭṭhi na me khamatīti āpajjatī’’ti. Ayaṃ dosoti dassento āha ‘‘yassa panā’’tiādi. Esāti diṭṭhi. Rucitanti diṭṭhidassanena abhinivisitvā rocetvā gahitaṃ. Tena hi diṭṭhiakkhamena arucitena bhavitabbanti sati diṭṭhiyā akkhamabhāve tato tāya gahitāya khameyya rucceyya yathā, evaṃ sabbassa akkhamabhāveti [Pg.99] aparabhāge sabbaṃ khamati ruccatīti āpajjati. Na panesa taṃ sampaṭicchatīti esa ‘‘sabbaṃ me nakkhamatī’’ti evaṃ vadanto ucchedavādī taṃ vuttanayena sabbassa khamanaṃ ruccanaṃ na sampaṭicchati. Ñāyena vuttamatthaṃ kathaṃ na sampaṭicchatīti āha ‘‘kevalaṃ tassāpi ucchedadiṭṭhiyā ucchedameva gaṇhātī’’ti. Sabbesañhi dhammānaṃ āyatiṃ uppādaṃ aruccitvā taṃ sandhāya ayaṃ ‘‘sabbaṃ me nakkhamatī’’ti vadati, ucchedadiṭṭhikesu ca ucchinnesu kuto ucchedadiṭṭhisabhāvoti.

The wanderer, however, with reference to what was said by himself, 'All is not pleasing to me,' and thinking 'this is it,' sought to avoid the aforesaid fault. Concealing his own inclination and wishing to avoid the fault, he said, 'This is my view,' etc., reasoning thus: 'When that meaning is stated, this fault is not entirely present; even so, the ascetic Gotama would just impute a fault to my statement.' Therein, 'that too for him is just the same' means that the matter taken up as 'All is not pleasing to me' would also be just the same. And this view that encompasses everything is also a matter for my view; may that be pleasing to me. But because the view stated by the venerable Gotama, 'This view too is not pleasing to you,' is also not pleasing to me, therefore the wanderer's intention is 'Everything is indeed not pleasing to me.' Hence it is said: 'He speaks with the perception, "I am avoiding that."' And so he will say, 'Therefore, the annihilationist view is also not pleasing to me.' 'This is my view' refers to the established view. Because it is included by the taking of 'all' in 'All is not pleasing to me,' it is said: 'But in meaning, it follows that for him "this view is not pleasing to me."' Pointing out that this is the fault, it is said, 'But for whom,' etc. 'This' refers to the view. 'Pleasing' means it is grasped by adhering to and approving of it through seeing the view. Therefore, the view should be not pleasing and not approved of. If the view is not pleasing, how could that which is grasped by it be pleasing and approved of? Thus, if everything is not pleasing, it follows that on the other side, everything is pleasing and approved of. But he does not accept that. This annihilationist who says, 'All is not pleasing to me,' does not accept the pleasing and approval of everything in the aforesaid manner. How does he not accept the meaning stated logically? It is said: 'He merely grasps the annihilation of that very annihilationist view.' For, not approving of the future arising of any phenomena, with reference to that he says, 'All is not pleasing to me.' And when the annihilationists themselves are annihilated, whence the nature of the annihilationist view?

Tenāti tena kāraṇena, yasmā idhekacce sattā īdisaṃ diṭṭhiṃ paggayha tiṭṭhanti, tasmāti vuttaṃ hoti. Pajahanakena vā cittena ekajjhaṃ gahetvā pajahanakehi appajahanake niddhāretuṃ bhagavā ‘‘ato…pe… bahutarā’’ti avocāti āha – ‘‘pajahanakesu nissakka’’nti yathā ‘‘pañcasīlehi pabhāvanā paññavantatarā’’ti. ‘‘Bahū’’ti vatvā na kevalaṃ bahū, atha kho ativiya bahūti dassento ‘‘bahutarā’’ti āha. ‘‘Bahū hī’’ti nayidaṃ nissakkavacanaṃ, atha kho paccattavacanaṃ. Kathaṃ hi-saddoti āha ‘‘hi-kāro nipātamatta’’nti. Anissakkavacanaṃ tāva tassa pajahanakānaṃ bahubhāvato tepi parato ‘‘bahutarā’’ti vuccīyanti. Mūladassananti ye tādisaṃ dassanaṃ paṭhamaṃ upādiyanti, tajjātikameva pacchā gahitadassanaṃ. Vijātiyañhi paṭhamaṃ gahitadassanaṃ appahāya vijātiyassa gahaṇaṃ na sambhavati viruddhassa abhinivesassa saha anavaṭṭhānato. Aviruddhaṃ pana mūladassanaṃ avissajjitvā visayādibhedabhinnaṃ aparadassanaṃ gahetuṃ labbhati. Tenāha ‘‘ettha cā’’tiādi.

'Therefore' means for that reason: because some beings here hold such a view and persist in it, therefore it is said. Or, having grasped it all at once with a mind that abandons, the Blessed One spoke 'from this... and so on... more numerous' in order to distinguish those who abandon from those who do not. Thus it is said: 'a statement of comparison regarding those who abandon,' as in 'those who are established in the five precepts are wiser.' Having said 'many,' not merely many, but to show an exceedingly great number, he said 'more numerous.' 'For many'—this is not a statement of comparison, but rather an absolute statement. How so? He says the particle 'hi' is merely an expletive. The non-comparative statement ('many') is due to the abundance of those who abandon, and they are later called 'more numerous'. 'Root-seeing' means that those who first adopt such a view, later grasp only a view of that same kind. For without abandoning a first-grasped view of one kind, it is impossible to grasp a view of another kind, because conflicting adherence cannot coexist. But without giving up a non-conflicting root-view, one can grasp another view differing in object and so forth. Hence he said, 'and here,' and so on.

Tattha kiñcāpi ekaccasassatavādo sassatucchedābhinivesānaṃ vasena yathākkamaṃ sassatucchedaggāhanajātiko, ucchedaggāhena pana sassatābhinivesassa taṃgāhena ca asassatābhinivesassa virujjhanato ubhayatthapi ‘‘ekaccasassataṃ vā gahetuṃ na sakkā’’ti vuttaṃ, tathā ‘‘sassataṃ vā ucchedaṃ vā na sakkā gahetu’’nti ca. Mūlasassatañhi paṭhamaṃ gahitaṃ. Āyatanesupi yojetabbanti paṭhamaṃ cakkhāyatanaṃ sassatanti gahetvā aparabhāge na kevalaṃ cakkhāyatanameva sassataṃ, sotāyatanampi sassataṃ, ghānāyatanādipi sassatanti gaṇhātītiādinā yojetabbaṃ. Āyatanesupīti pi-saddena dhātūnaṃ indriyānampi gāho daṭṭhabbo. Idaṃ sandhāyāti [Pg.100] ‘‘mūle sassata’’ntiādinā vuttapaṭhamaggāhassa samānajātiyaṃ aparaggāhaṃ sandhāya.

Here, although the doctrine of partial eternalism, due to adherence to eternalism and annihilationism, becomes sequentially a type of grasping of eternalism and annihilationism, yet because the grasping of annihilationism contradicts the adherence to eternalism, and that grasping contradicts the adherence to non-eternalism, it is said in both cases that 'one cannot grasp even partial eternalism,' and also 'one cannot grasp either eternalism or annihilationism.' For the root eternalism is first grasped. Regarding the sense bases as well, it should be applied thus: first, the eye base is taken as eternal, and subsequently, not only the eye base is eternal, but also the ear base is eternal, and the nose base and so on are eternal—thus one grasps. By the word 'pi' in 'āyatanesupi' (in the sense bases also), the grasping of the elements and faculties should also be understood. This is said with reference to the subsequent grasping of the same kind as the initial grasping stated as 'root eternalism,' and so on.

Dutiyavāre paṭhamavāre vuttasadisaṃ vuttanayeneva veditabbaṃ. Tattha ādīnavaṃ disvāti ‘‘yadi rūpaṃ sassataṃ siyā, nayidaṃ ābādhāya saṃvatteyya. Yasmā ca kho idaṃ rūpaṃ asassataṃ, tasmā abhiṇhapaṭipīḷanaṭṭhena udayavayavantatāya rūpaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ, sassatābhiniveso micchā’’tiādinā tattha sassatavāde ādīnavaṃ dosaṃ disvā. Oḷārikanti tasmā paṭipīḷanaṭṭhena ayāthāvaggāhatāya rūpaṃ na saṇhaṃ oḷārikameva. Vedanādīnampi aniccādibhāvadassanaṃ rūpavedanāādīnaṃ samānayogakkhamattā. Vissajjetīti pajahati.

In the second instance, it should be understood in the same way as stated for the first instance. Here, 'having seen the danger' means: having seen the danger, the fault, in the doctrine of eternalism in this way: 'If form were eternal, it would not conduce to affliction. But because this form is not eternal, therefore, on account of its constant oppression and its nature of arising and passing away, form is impermanent, conditioned, dependently arisen; adherence to eternalism is wrong,' and so on. 'Coarse' means that because of its nature of oppression and because it is wrongly grasped, form is not subtle, but is indeed coarse. The seeing of the state of impermanence and so on with regard to feelings and the rest is due to form, feelings, and so on being suitable for the same application. 'He relinquishes' means he abandons.

Tisso laddhiyoti sassatucchedaekaccasassatadiṭṭhiyo. Yasmā sassatadiṭṭhikā vaṭṭe rajjanassa āsannā. Tathā hi te olīyantīti vuccanti, bhavābhavadiṭṭhīnaṃ vasena imesaṃ sattānaṃ saṃsārato sīsukkhipanaṃ natthīti etāva tisso visesato gahetabbā.

'Three doctrines' means the views of eternalism, annihilationism, and partial eternalism. For those who hold the eternalist view are close to finding delight in the cycle of rebirth. Indeed, they are said to be 'those who lag behind,' for due to their views of existence and non-existence, there is no lifting the head from saṃsāra for these beings. For this reason, these three should be especially understood.

Idhalokaṃ paralokañca atthīti jānātīti ettāvatā sassatadassanassa appasāvajjatākāraṇamāha, vaṭṭaṃ assādeti, abhinandatīti iminā dandhavirāgatāya. Tenāha ‘‘tasmā’’tiādi. Idhalokaṃ paralokañca atthīti jānātīti iminā tāsu tāsu gatīsu sattānaṃ saṃsaraṇaṃ paṭikkhipatīti dasseti, sukatadukkaṭānaṃ kammānaṃ phalaṃ atthīti jānātīti iminā kammaphalaṃ. Kusalaṃ na karotīti iminā kammaṃ, akusalaṃ karonto na bhāyatīti iminā puññāpuññāni sabhāvato jāyantīti dasseti. Vaṭṭaṃ assādeti abhinandati tanninnabhāvato. Sīghaṃ laddhiṃ jahituṃ na sakkoti vaṭṭupacchedassa aruccanato. Ucchedavādī hi tasmiṃ bhave ucchedaṃ maññati. Tato paraṃ idhalokaṃ paralokañca atthīti jānāti sukatadukkaṭānaṃ phalaṃ atthīti jānāti kammaphalavādībhāvato. Yebhuyyena hi ucchedavādī sabhāvaniyatiyadicchābhinivesesu aññatrābhiniveso hoti. Sīghaṃ dassanaṃ pajahati vaṭṭābhiratiyā abhāvato. Pāramiyo pūretuṃ sakkonto paccekabuddho hutvā, lokavohāramatteneva so sammāsambuddho hutvā parinibbāyatīti yojanā. Asakkontoti buddho hotuṃ asakkonto. Abhinīhāraṃ [Pg.101] katvā aggasāvakādibhāvassa abhinīhāraṃ sampādetvā. Sāvako hutvāti aggasāvako mahāsāvako hutvā, tatthāpi tevijjo chaḷabhiñño paṭisambhidāppatto vā sukkhavipassako eva vā buddhasāvako hutvā parinibbāyati. Sabbamidaṃ ucchedavādino kalyāṇamittanissayena sammattaniyāmokkamane khippavirāgatādassanatthaṃ āgataṃ. Tenāha ‘‘tasmā’’tiādi.

By the words 'He knows that this world and the other world exist,' he states the reason for the eternalist view being the least blameworthy. By 'He delights in the cycle, he rejoices,' he indicates slowness in becoming dispassionate. Therefore, it is said, 'Thus,' and so on. By 'He knows that this world and the other world exist,' it is shown that he does not reject the wandering of beings in various destinations. By 'He knows that the fruit of good and evil deeds exists,' he indicates the fruit of kamma. He delights in the cycle and rejoices due to his inclination towards it. He is unable to quickly abandon the doctrine, because he does not approve of the cutting off of the cycle. For an annihilationist conceives of annihilation in that very existence. Beyond that, he knows that this world and the other world exist, and he knows that the fruit of good and evil deeds exists, because he is one who holds the doctrine of the fruit of kamma. For the most part, an annihilationist is one who adheres to views of inherent nature, determinism, or chance, or has some other adherence. He quickly abandons the view due to a lack of delight in the cycle. The connection is as follows: one who is able to fulfill the perfections, having become a Paccekabuddha, or having become a Perfectly Enlightened One, attains parinibbāna merely through worldly convention. 'One who is unable' means one who is unable to become a Buddha. Having made an aspiration, having accomplished the aspiration for the state of a chief disciple and so on, 'having become a disciple' means having become a chief disciple or a great disciple—and in that case, whether one with the threefold knowledge, the six higher knowledges, or the analytical knowledges, or even a bare-insight practitioner—having become a disciple of the Buddha, he attains parinibbāna. All this is stated to show the swift dispassion of an annihilationist who enters the fixed course of rightness through reliance on a good spiritual friend. Therefore, it is said, 'Thus,' and so on.

202. Kañjiyenevāti āranāḷena. Kañjiyasadisena ucchedadassanena. Pūritoti paripuṇṇajjhāsayo. Soti paribbājako. Appahāyāti abhinditvā. Viggahoti kalaho idameva saccaṃ, moghamaññanti aññamaññaṃ viruddhaggāhoti katvā. Vivādanti viruddhavādaṃ. Vighātanti virodhahetukaṃ cittavighātaṃ. Vihesanti viggahavivādanimittaṃ kāyikaṃ cetasikañca kilamathaṃ. Ādīnavaṃ disvāti etāsaṃ diṭṭhīnaṃ evarūpo ādīnavo, aniyyānikabhāvatāya pana sampati āyatiñca mahādīnavoti evaṃ ādīnavaṃ disvā.

202. 'With sour gruel' means with fermented rice-gruel. 'Like sour gruel' refers to the view of annihilationism. 'Filled' means one whose disposition is perfected. 'He' means the wanderer. 'Not having abandoned' means not having broken through. 'Quarrel' means a dispute, holding mutually opposing views with the thought, 'This alone is true, the other is false.' 'Dispute' means contradictory speech. 'Vexation' means mental vexation caused by opposition. 'Harassment' means the physical and mental fatigue on account of quarrels and disputes. 'Having seen the danger' means having seen the danger in this way: 'Such is the danger of these views; and because they do not lead to emancipation, there is great danger both at present and in the future.'

205. ‘‘Esohamasmi, eso me attā’’tiādinā (ma. ni. 1.241; saṃ. ni. 3.8) kāyaṃ anvetīti kāyanvayo, soyeva, tassa vā samūho kāyanvayatā, kāyapaṭibaddho kileso. Tenāha ‘‘kāyaṃ…pe… attho’’ti.

205. With the words 'This I am, this is my self,' and so on (Majjhima Nikāya 1.241; Saṃyutta Nikāya 3.8), it follows after the body, thus it is 'body-following' (kāyanvayo). That very thing, or a collection of it, is 'the state of body-following' (kāyanvayatā). It is a defilement connected with the body. Therefore, it is said, 'the body... and so on... is the meaning.'

Asammissabhāvanti asaṅkarato vavatthitabhāvaṃ. Tena tāsaṃ yathāsakaṃ paccayānaṃ uppajjitvā vigamaṃ dasseti. Evañhi tāsaṃ kadācipi saṅkaro natthi. Tenāha ‘‘tatrāyaṃ saṅkhepattho’’tiādi. Sarūpaṃ aggahetvā ‘‘aññā vedanā’’ti aniyamena vuttattā tameva vigamaṃ dassento ‘‘anuppannāva honti antarahitā vā’’ti āha. Sarūpato niyametvā vuccamāne kāci anuppannā vā hoti, kāci antarahitā vāti. Cuṇṇavicuṇṇabhāvadassanatthanti khaṇe khaṇe bhijjamānabhāvadassanatthaṃ.

'The state of being unmixed' means the state of being distinct due to non-conmixture. By this, it shows their passing away after having arisen from their respective conditions. For in this way, there is never any mixing of them. Therefore, it is said, 'Herein, this is the meaning in brief,' and so on. Because 'another feeling' is said indeterminately, without grasping its specific nature, showing that very passing away, he said, 'they either have not yet arisen or have disappeared.' When speaking determinately according to its specific nature, some would not have arisen, while others would have disappeared. 'For the purpose of showing the state of being crushed to powder' means for the purpose of showing the state of breaking up moment by moment.

Na kenaci saṃvadatīti kenaci puggalena saddhiṃ diṭṭhirāgavasena saṃkiliṭṭhacitto na vadati. Tenāha ‘‘sassataṃ gahetvā’’tiādi. Na vivadatīti viruddhabhāvo hutvā na vivadati. Parivattetvāti ucchedaṃ gahetvā ekaccasassataṃ gahetvā evaṃ vuttanayena tayopi vādā parivattetvā yojetabbā[Pg.102]. Tena voharatīti tena lokavohārena lokasamaññaṃ anatidhāvanto satto puriso puggalotiādinā voharati, na pana ito bāhirakā viya abhinivisati. Tenāha ‘‘aparāmasanto’’ti. Kañci dhammanti rūpādīsu ekaṃ dhammampi. Parāmāsaggāhena aggaṇhantoti ‘‘nicca’’ntiādinā, ‘‘etaṃ mamā’’tiādinā ca dhammasabhāvaṃ atikkamitvā parato āmasitvā gahaṇena aggaṇhanto.

'He does not converse with anyone' means he does not speak with any person with a mind defiled by lust for views. Therefore, it is said, 'having grasped eternalism,' and so on. 'He does not dispute' means he does not dispute by becoming an opponent. 'Having revolved' means: having grasped annihilationism, having grasped partial eternalism—thus, all three doctrines should be applied in turn in the manner stated. 'He makes use of' means he makes use of that worldly convention, not overrunning worldly designation, speaking of 'a being,' 'a man,' 'a person,' and so on; but he does not adhere to it like an outsider. Therefore, he said, 'not misapprehending.' 'Any phenomenon' means any one phenomenon among form and so on. 'Not grasping with the grasp of misapprehension' means not grasping by way of misapprehending it from another angle, transgressing the intrinsic nature of the phenomenon with thoughts such as 'permanent,' and so on, or 'this is mine,' and so on.

Katāvīti katakicco. So vadeyyāti khīṇāsavo bhikkhu ahaṅkāramamaṅkāresu sabbaso samucchinnesupi ahaṃ vadāmīti vadeyya. Tattha ahanti niyakajjhattasantāne. Mamanti tassa santakabhūte vatthusmiṃ lokaniruḷhe. Samaññanti tattha sukusalatāya loke samaññā kusalo viditvā. Vohāramattenāti kevalaṃ paccekabuddho hutvā mahābodhipāramiyo pūretuṃ asakkonto sāvako hutvā desavohāramattena na appahīnataṇho viya andhaputhujjano abhinivesanavasena.

'Accomplished' means one who has done what was to be done. 'He might speak' means a monk whose cankers are destroyed, although 'I-making' and 'mine-making' are completely cut off in every way, might say, 'I speak.' Therein, 'I' refers to one's own personal continuity. 'Mine' refers to a thing belonging to him that is established in the world's usage. 'Designation' means that, being skilled in worldly designation, he knows it well due to his great skill therein. 'Merely by way of expression' means that one who, being unable to fulfill the perfections for great enlightenment, becomes a Paccekabuddha or a disciple, speaks merely by way of the region's expression, not by way of adherence like a blind ordinary person whose craving is not abandoned.

206. Sassatādīsūti sassatābhinivesādīsu. Tesaṃ tesaṃ dhammānanti niddhāraṇe sāmivacanaṃ. Sassataṃ abhiññāyāti sassatadiṭṭhiṃ samudayato atthaṅgamato assādato nissaraṇato abhivisiṭṭhāya paññāya paṭivijjhitvā. Pahānanti accantappahānaṃ samucchedaṃ. Rūpassa pahānanti rūpassa tappaṭibaddhasaññojanappahānena pahānaṃ. Anuppādanirodhena niruddhehi āsavehi aggahetvāva cittaṃ vimucci. ‘‘Āsavehi cittaṃ vimuccī’’ti ettha kiñcipi aggahetvā asesetvā. Soḷasa paññāti mahāpaññādikā soḷasa paññā. Caturaṅgasamannāgatoti puṇṇauposathadivasatā, kenaci anāmantitameva anekasatānaṃyeva anekasahassānaṃ vā bhikkhūnaṃ sannipatitatā, sabbesaṃ ehibhikkhubhāvena upasampannatā, chaḷabhiññatā cāti. Tenāha ‘‘tatrimāni aṅgānī’’tiādi. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

206. “Sassatādīsūti” means in regard to adherence to eternalism, etc. “Tesaṃ tesaṃ dhammānanti” is a genitive expression used for specification. “Sassataṃ abhiññāyāti” means having penetrated the eternalist view with superior wisdom regarding its origin, cessation, gratification, and escape. “Pahānanti” means final abandonment, eradication. “Rūpassa pahānanti” means the abandonment of form through the abandonment of the fetters connected with it. The mind was liberated without grasping, through the taints that have ceased by non-arising cessation. In the phrase “Āsavehi cittaṃ vimuccīti,” it means without grasping anything, without remainder. “Soḷasa paññāti” refers to the sixteen kinds of wisdom, such as great wisdom. “Caturaṅgasamannāgatoti” means endowed with four factors: it being the full-moon Uposatha day; the gathering of many hundreds or even thousands of monks without being invited by anyone; all of them having been ordained with the ‘Come, monk’ formula; and their possession of the six higher knowledges. Hence it is said, “Herein, these are the factors,” etc. Whatever herein is not differentiated in meaning should be easily understood.

Dīghanakhasuttavaṇṇanāya līnatthappakāsanā samattā.

The commentary on the Dīghanakha Sutta, elucidating its hidden meaning, is complete.

5. Māgaṇḍiyasuttavaṇṇanā

5. Commentary on the Māgaṇḍiya Sutta

207. Dve [Pg.103] māgaṇḍiyāti dve māgaṇḍiyanāmakā. Devagabbhasadisanti devānaṃ vasanaovarakasadisaṃ. Etaṃ vuttanti ‘‘bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake’’ti etaṃ vuttaṃ. Na kevalaṃ taṃ divasamevāti yaṃ divasaṃ māgaṇḍiyo paribbājako tiṇasanthārakaṃ paññattaṃ, na kevalaṃ taṃ divasameva bhagavā yenaññataro vanasaṇḍo, tenupasaṅkamīti yojanā. Gāmūpacāreti gāmasamīpe. Saññāṇaṃ katvāti saññāṇaṃ katvā viya. Na hi bhagavato tassa saññāṇakaraṇe payojanaṃ atthi.

207. “Dve māgaṇḍiyāti” means two individuals named Māgaṇḍiya. “Devagabbhasadisanti” means like a dwelling chamber of the gods. “Etaṃ vuttanti” refers to this which was said: “In the fire-hut of the brahmin of the Bhāradvāja clan, on a grass spread.” “Na kevalaṃ taṃ divasamevāti”: on the day the wanderer Māgaṇḍiya prepared the grass spread, it was not only on that day that the Blessed One approached a certain forest grove—this is the connection. “Gāmūpacāreti” means in the vicinity of the village. “Saññāṇaṃ katvāti” means as if having made a sign. For the Blessed One had no purpose in making a sign to him.

Samaṇaseyyānurūpanti samaṇassa anucchavikā seyyā. Pāsaṃsattho hi ayaṃ rūpa-saddo. Tenāha ‘‘imaṃ tiṇasanthāraka’’ntiādi. Anākiṇṇoti viluḷito aghaṭṭito. Hatthapādasīsehi tattha tattha pahaṭena na calito abhinno, acalitattā eva abhinnaṃ attharaṇaṃ. Paricchinditvā paññatto viyāti ayaṃ chekena cittakārena cintetvā tulikāya paricchinnalekhāya paricchinditvā likhitā cittakataseyyā viya. Bhūnaṃ vuccati vaḍḍhitaṃ, taṃ hantīti bhūnahuno. Tenāha ‘‘hatavaḍḍhino’’ti. Taṃ panāyaṃ cakkhādīsu saṃvaravidhānaṃ vaḍḍhihananaṃ maññati. Tenāha ‘‘mariyādakārakassā’’ti. Brūhetabbanti uḷāravisayūpahārena vaḍḍhetabbaṃ pīṇetabbaṃ. Taṃ pana ananubhūtānubhavanena hotīti āha ‘‘adiṭṭhaṃ dakkhitabba’’nti. Anubhūtaṃ pana apaṇītaṃ hotīti vuttaṃ ‘‘diṭṭhaṃ samatikkamitabba’’nti. Sesavāresupi eseva nayo. Paramadiṭṭhadhammanibbānavādī kiresa paribbājako, tasmā evaṃ chasu dvāresu vaḍḍhiṃ paññapeti. Yasmā yaṃ channampi cakkhādīnaṃ yathāsakaṃ visayaggahaṇaṃ paṭikkhipanto lokassa avaḍḍhitaṃ vināsameva paññapeti, tasmā so sayampi vaḍḍhihato hatavaḍḍhito.

A bed suitable for an ascetic means a bed fitting for a recluse. For this word `rūpa` is used in a laudatory sense. Hence it is said, “this grass spread,” etc. “Anākiṇṇoti” means not disarranged, not disturbed. It is not moved or broken by being struck here and there with hands, feet, or head; because it is unmoved, the spread is unbroken. “Paricchinditvā paññatto viyāti” means like a painted bed, conceived by a skilled artist and drawn with a brush with a demarcated line, having been marked out. “Bhūna” is said to mean growth; one who destroys that is a `bhūnahuno`. Hence, it is said, “of one who has destroyed growth” (hatavaḍḍhino). But this one considers the establishment of restraint in the eye, etc., to be the destruction of growth. Hence, it is said, “of one who makes a boundary” (mariyādakārakassa). “Brūhetabba” means it should be augmented, nourished by the presentation of sublime objects. But that comes about through experiencing the unexperienced; thus it is said, “the unseen should be seen” (adiṭṭhaṃ dakkhitabba). But the experienced is inferior; thus it is said, “the seen should be transcended” (diṭṭhaṃ samatikkamitabba). In the remaining instances, too, this is the method. This wanderer, it seems, is a proponent of the highest Nibbāna in this very life. Therefore, he prescribes growth in these six doors. Because, by rejecting the grasping of their respective objects by all six—the eye and so on—he prescribes only non-growth and destruction for the world, therefore he himself is one whose growth is destroyed, a destroyer of growth.

Saṃkilesato ārakattā ariyo niyyānikadhammabhāvato ñāyo dhammo. Vajjalesassapi abhāvato kusalo. Tenāha ‘‘parisuddhe kāraṇadhamme anavajje’’ti. Uggatassāti uccakulīnatādinā uḷārassa. Mukhe ārakkhaṃ ṭhapetvāti mukhena saṃyato hutvā. Ambajambūādīni gahetvā viya apūrayamānoti ambajambūādīni aññamaññavisadisāni viya pūraṇakathānayena yaṃ kiñci akathetvā. Tenāha ‘‘mayā kathitaniyāmenā’’ti.

The Dhamma is noble (ariyo) because it is far from defilements, and it is the method (ñāyo) because it is a doctrine that leads out. It is wholesome (kusalo) because of the absence of even a trace of fault. Hence it is said, “in the pure, causal Dhamma, which is blameless” (parisuddhe kāraṇadhamme anavajje). “Uggatassāti” means of one who is eminent due to high birth, etc. “Mukhe ārakkhaṃ ṭhapetvāti” means having become restrained in speech. “Apūrayamānoti” means not speaking just anything, in the manner of filling up by taking mangoes, rose-apples, etc., which are dissimilar to one another. Hence it is said, “according to the method spoken by me” (mayā kathitaniyāmena).

208. Phalasamāpattiyā [Pg.104] vuṭṭhitoti divāvihārato vuṭṭhitoti attho. Divāvihāropi hi ‘‘paṭisallāna’’nti vuccati ‘‘rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādī’’tiādīsu (pārā. 18). Bhagavā hi phalasamāpattito vuṭṭhānuttarakālaṃ tesaṃ kathāsallāpaṃ sutvā divāvihārato vuṭṭhāya tattha gato. Saṃvego nāma sahottappañāṇaṃ, taṃ nibbindanavasenapi hoti, saṃveganissitaṃ sandhāyāha ‘‘pītisaṃvegena saṃviggo’’ti. So pana yasmā purimāvatthāya calanaṃ hoti cittassa, tasmā āha ‘‘calito kampito’’ti. Tikhiṇasotena purisenāti bhagavantaṃ sandhāyāha.

208. “Having emerged from the attainment of fruition” (phalasamāpattiyā vuṭṭhito) means having risen from daytime abiding. For daytime abiding is also called “seclusion” (paṭisallāna), as in such passages as “to one gone to a solitary place, in seclusion, such a reflection of the mind arose” (Pārā. 18). Indeed, the Blessed One, having heard their conversation at the time immediately after emerging from the attainment of fruition, rose from daytime abiding and went there. Spiritual urgency (saṃvega) is knowledge together with moral dread; it also occurs by way of disenchantment. Referring to that which is based on spiritual urgency, it is said, “stirred with joyous urgency” (pītisaṃvegena saṃviggo). But because that is a stirring of the mind from its previous state, it is said, “shaken and stirred” (calito kampito). “By a man with a sharp ear” (Tikhiṇasotena purisena) is said in reference to the Blessed One.

209. Dhammadesanaṃ ārabhi yathā vineyyadamanakusalo vasanaṭṭhānaṭṭhenāti idaṃ āramitabbabhāvassa bhāvalakkhaṇavacanaṃ. Āramati etthāti ārāmo, rūpaṃ ārāmo etassāti rūpārāmaṃ, tato eva tanninnabhāvena rūpe ratanti rūparataṃ, tena sammo duppattiyā rūpena sammuditanti rūpasammuditaṃ, tadetaṃ tadabhihatajavanakiccaṃ tattha āropetvā vuttaṃ. Dantantiādīsupi eseva nayo. Dantaṃ damitaṃ. Nibbisevananti vigatavisukāyikaṃ. Guttanti satiyā guttaṃ. Rakkhitanti tasseva vevacanaṃ. Saṃvutanti apanītaṃ pavesanivāraṇena. Tenāha ‘‘pihita’’nti.

209. With the meaning of 'dwelling place' (vasanaṭṭhānaṭṭhena): this is a statement of the characteristic nature of that which is to be delighted in. One delights (āramati) here (ettha), thus it is a pleasance (ārāmo). Form is a pleasance for one (rūpaṃ ārāmo etassa), thus 'delighting in form' (rūpārāmaṃ). From that very inclination towards it, one is fond of (ratanti) form, thus 'fond of form' (rūparataṃ). Through that, being wrongly attained, one is overjoyed (sammuditanti) by form, thus 'overjoyed by form' (rūpasammuditaṃ). This is said by ascribing to it the function of impulsion struck by that. In the case of 'tamed' (danta), etc., the method is the same. Tamed (dantaṃ) means subdued (damitaṃ). “Nibbisevananti” means devoid of sensual craving. “Guttanti” means guarded by mindfulness. “Rakkhitanti” is a synonym for that. “Saṃvutanti” means removed by the prevention of entry. Hence it is said, “closed” (pihita).

210. Uppajjanapariḷāhanti uppajjanakilesapariḷāhaṃ. Kiṃ vacanaṃ vattabbaṃ assāti rūpārammaṇaṃ anubhavitvā samudayādipahānaṃ pariggaṇhitvā parinibbinditvā virajjitvā yo vimutto, tattha kiṃ vuddhihatapariyāyo avassaṃ labhati na labhatīti pucchati. Paribbājako tādise sārabaddhavimuttike vuddhihatoti na vadeyyāti āha ‘‘na kiñci, bho, gotamā’’ti.

210. “The fever of arising” (Uppajjanapariḷāha) means the fever of defilements that are arising. He asks: What should be said about one who, having experienced a form-object, having grasped the abandonment of its origin, etc., having become disenchanted and dispassionate, is liberated—in that case, does he necessarily gain or not gain the designation 'one whose growth is destroyed'? The wanderer would not say of such a one, who is liberated and bound to the essence, that his growth is destroyed. Thus he says, “Not anything, good Gotama” (na kiñci, bho, gotamā).

211. Teti tayā, ayameva vā pāṭho. Vassaṃ vāso vassaṃ uttarapadalopena, vassituṃ arahatīti vassiko, vassakāle nivāsānucchavikoti attho.

211. “Te” means `tayā` (by you), or this is simply the reading. `Vassaṃ vāso` becomes `vassaṃ` by elision of the final member of the compound. One who is fit to dwell during the rains (vassituṃ arahati) is `vassiko`; the meaning is 'suitable for residence in the rainy season'.

Nātiucco hoti nātinīcoti gimhiko viya ucco, hemantiko viya nīco na hoti, atha kho tadubhayavemajjhalakkhaṇatāya nātiucco hoti nātinīco. Nātitanūnīti [Pg.105] hemantikassa viya na khuddakāni. Nātibahūnīti gimhikassa viya na atibahūni. Missakānevāti hemantikagimhikesu vuttalakkhaṇavomissakāni. Uṇhapavesanatthāyāti niyūhesu purebhattaṃ pacchābhattañca patitasūriyobhāsavasena uṇhassa abbhantarapavesanatthāya. Bhittiniyūhāni nīharīyantīti dakkhiṇapasse bhittīsu niyūhāni nīharitvā karīyanti. Vipulajālānīti puthulachiddāni. Udakayantānīti udakavāhakayantāni.

“It is not too high and not too low” means it is not high like a summer dwelling, nor low like a winter dwelling; rather, because its characteristic is to be midway between both, it is not too high and not too low. “Not too small” means they are not small in number like those of a winter dwelling. “Not too numerous” means they are not very numerous like those of a summer dwelling. “Mixed” means intermingled with the characteristics described for winter and summer dwellings. “For the purpose of warmth entering” means for the purpose of warmth entering inside the gables before and after the meal, by means of the sunlight falling on them. “Gables on the wall are extended” means gables are made by extending them from the walls on the southern side. “With large lattices” means with wide openings. “Water machines” means water-drawing machines.

Nīluppalagacchake katvāti vikasitehi nīluppalehi gacchake naḷinike katvā. Gandhakalalanti gandhamissakakaddamaṃ. Yamakabhittīti yugaḷabhitti, tassā antare nāḷi, yato udakaṃ abhiruhati. Lohanāḷinti lohamayayantanāḷiṃ. Jālanti tambalohamayaṃ jālaṃ. Heṭṭhā yantaṃ parivattentīti heṭṭhābhāge udakayantaṃ gamenti. Udakaphusite temente vivaṇṇatā māhosīti nīlapaṭaṃ nivāseti. Divākāleti divasavelāya. Ajjhattaṃ vūpasantacitto viharāmīti etena attano phalasamāpattivihāro bhagavatā dassitoti āha – ‘‘tāya ratiyā ramamānoti idaṃ catutthajjhānikaphalasamāpattiratiṃ sandhāya vutta’’nti.

“Nīluppalagacchake katvā” means having made a small pond a cluster with fully bloomed blue lotuses. “Gandhakalala” means mud mixed with fragrant substances. “Yamakabhitti” means paired walls; between them is a channel through which water rises. “Lohanāḷi” means a pipe of a metal mechanism. “Jāla” means a net made of copper. “Heṭṭhā yantaṃ parivattenti” means they set the water wheel in motion below. “Udakaphusite temente vivaṇṇatā māhosīti” means ‘Lest its being wetted by splashing water cause discoloration,’ he covers it with a blue cloth. “Divākāle” means during the daytime. “Ajjhattaṃ vūpasantacitto viharāmi” means ‘I dwell internally with a pacified mind’; with this, the Blessed One shows his abiding in fruition attainment—thus it is said: “tāya ratiyā ramamāno” (delighting in that pleasure) refers to the joy of the fruition attainment of the fourth jhāna.

212. Mahā ca nesaṃ papañcoti nesaṃ rājūnaṃ mahāpapañco rājiddhivasena sabbadā sampattivisayo ca, anubhavituṃ na labhantīti adhippāyo. Mante gavesantā vicaranti, na bhogasukhaṃ. Gaṇanā nāma acchinnagaṇanā, na vigaṇagaṇanā na paṇagaṇanā. Āvaṭṭoti yathādhigate dibbe kāme pahāya kāmahetu āvaṭṭo nivatto parivattito bhaveyya. Evaṃ mānusakā kāmāti yathā koci kusaggena udakaṃ gahetvā mahāsamudde udakaṃ mineyya. Tattha mahāsamudde udakameva mahantaṃ vipulaṃ paṇītañca, evaṃ dibbānaṃ kāmānaṃ samīpe upanidhāya mānusakā kāmā appamattakā oramattakā nihīnā, dibbāva kāmā mahantā vipulā uḷārā paṇītā. Samadhigayhāti sammā adhigamanavasena niggayha dibbampi sukhaṃ hīnaṃ katvā tiṭṭhati.

212. “And great is their proliferation (papañco)”: for those kings, a great proliferation occurs due to royal power, always within the sphere of their attainments, yet they do not get to enjoy them—this is the meaning. They wander about seeking counsel, not the pleasure of wealth. “Gaṇanā” means continuous counting, not scattered counting or commercial counting. “Āvaṭṭo” means turning back: it is as if, having abandoned the divine sensual pleasures one has obtained, one might turn back, revert, or revolve for the sake of sensual pleasures. “Thus, human sensual pleasures (mānusakā kāmā)” are like someone taking water with the tip of a kusa grass blade and trying to measure the water in the great ocean. There, the water in the great ocean is itself vast, abundant, and excellent; similarly, when compared to divine sensual pleasures, human sensual pleasures are insignificant, trivial, and inferior, while divine sensual pleasures are vast, abundant, sublime, and excellent. “Samadhigayhāti” means by way of right attainment, having subdued even divine pleasure and rendered it inferior, one abides.

213. Ārogyahetukaṃ sukhaṃ assa atthīti sukhī, taṃ panassa rogavigamatovāti āha ‘‘paṭhamaṃ dukkhito pacchā sukhito’’ti. Serī nāma attādhīnavuttīti āha ‘‘serī ekako bhaveyyā’’ti. Attano vaso [Pg.106] sayaṃvaso, so etassa atthīti sayaṃvasī. Aṅgārakapallaṃ viya kāmavatthupariḷāhahetuto. Tacchetvāti ghaṭṭetvā, kaṇḍūyitvāti attho.

213. “Ārogyahetukaṃ sukhaṃ assa atthīti sukhī” means ‘He has happiness caused by health,’ thus he is happy; but that comes from the departure of disease—thus it is said, “first afflicted, later happy” (paṭhamaṃ dukkhito pacchā sukhito). “Serī nāma attādhīnavuttīti” means ‘serī’ is one who lives independently—thus it is said, “serī ekako bhaveyyā” (an independent one would be alone). One who is his own master is self-mastered; he has this, therefore he is `sayaṃvasī` (self-mastered). Like a pit of embers: because of the torment caused by the objects of sensual pleasure. “Tacchetvāti” means having rubbed, that is, having scratched.

214. Yena kāyo madhurakajāto hoti, taṃ kira kuṭṭhaṃ chaviṃ vināseti, cammaṃ chiddajātaṃ viya hoti. Tenevāha ‘‘upahatakāyappasādo’’ti. Paccalatthāti paṭilabhi. Avijjābhibhūtatāya virodhipaccayasamāyogena paññindriyassa upahatattā. Āyatiṃ dukkhaphalatāya etarahi ca kilesadukkhabahulatāya kāmānaṃ dukkhasamphassatā, tadubhayasaṃyuttesu tesu ca taṃ asallakkhitvā ekantasukhābhiniveso viparītasaññāya, na kevalāya sukhavedanāya sukhāti pavattasaññī.

214. That by which the body becomes pleasant, it is said that leprosy destroys the skin, making the hide as if perforated. Therefore, it is said, “with impaired bodily sensitivity” (upahatakāyappasādo). “Paccalatthāti” means he obtained in return (paṭilabhi). Due to being overwhelmed by ignorance, through association with opposing conditions, the faculty of wisdom is impaired. Because sensual pleasures bear the fruit of suffering in the future and are abundant with the suffering of defilements at present, contact with them is suffering; and not recognizing this in them, which are connected with both, one adheres to them as exclusively pleasant—this is a distorted perception, not merely the perception that proceeds as ‘pleasant’ from a pleasant feeling.

215. Tānīti kuṭṭhasarīre vaṇamukhāni. Asucīnīti asubhāni. Duggandhānīti vissagandhāni. Pūtīnīti kuṇapabhūtāni. Idānīti etarahi. Nakhehi vippatacchanaaggiparitāpanehi atinippīḷanakāle pāṇakā…pe… paggharanti, tena vedanā tanukā hoti. Evanti vuttanayena vedanāya tanukabhāvato.

215. “Tānīti” means the openings of the wounds on the leprous body. “Asucīnīti” means unlovely. “Duggandhānīti” means having a rank smell. “Pūtīnīti” means having become like a corpse. “Idānīti” means at this time. At the time of excessive pressing, scraping with nails, and heating with fire, the creatures… ooze out, and by that the feeling becomes slight. “Evanti” means due to the slightness of the feeling in the way described.

Ārogyabhāve dhanalābhādilābhuppattito, asati ca ārogye lābhassa niratthakabhāvato, diṭṭhadhammikādisabbasampattīnaṃ lābhassa nimittabhāvato ca ārogyaparamā lābhā. Nibbāne sukhuppattito, asati ca nibbānādhigame tādisassa sukhassa anupalabbhanato, sabbasaṅkhatavivittattā ca sabbaso ca saṃsāradukkhābhāvato, adhigate ca tasmiṃ sakalavaṭṭadukkhābhāvato ca nibbānaṃ paramaṃ sukhaṃ. Pubbabhāgamaggānanti kāyānupassanādibhedabhinnānaṃ ariyamaggassa pubbabhāgiyānaṃ maggānaṃ. Tesañca amatagāmitā nāma tanninnatāvaseneva sacchikiriyāvasenāti āha ‘‘pubbabhāgagamaneneva amatagāmina’’nti. Aṭṭhaṅgiko ariyamaggo khemo sabbaparissayasamugghātanena anupaddutattā, taṃsamaṅgīnaṃ sabbaso anupaddutattā taṃsamaṅgīnaṃ sabbaso anupaddavahetuto ca. Laddhivasena gahitāti sassatavādādīhi kevalaṃ tesaṃ laddhivasena tathā gahitā. Khemaamatagāminanti iminā hi ‘‘khemaṃamatagāmina’’nti vibhattialopena niddeso, attho pana vibhattilopena daṭṭhabboti dasseti.

Because when there is health, gains such as wealth arise, and without health, gains are meaningless; and because health is the cause for acquiring all attainments, beginning with those in this present life, health is the highest of gains. Because happiness arises in Nibbāna, and without the attainment of Nibbāna such happiness is not found; and because it is secluded from all conditioned things and completely devoid of the suffering of saṃsāra; and because upon attaining it, all the suffering of the cycle of existence is absent, Nibbāna is the supreme happiness. “Of the preliminary paths” means of the paths that are the preliminary part of the Noble Path, differentiated by divisions such as the contemplation of the body. And their “leading to the deathless” is by way of their inclination towards it and by way of their realization; hence it is said, “they lead to the deathless simply by being the preliminary path.” The Noble Eightfold Path is safe because it is unassailed through the eradication of all dangers, and because for one endowed with it there is complete freedom from harm, and it is the cause of a complete absence of calamity for them. “Grasped by way of acquisition” means it is grasped thus by eternalists and others merely by way of their acquired view. With “khemaamatagāminanti,” he shows that the designation “khemaṃamatagāminaṃ” is made with an elision of the case ending, but the meaning should be understood as if the case ending were not elided.

216. Anomajjatīti [Pg.107] anu anu omajjati. Aparāparaṃ hatthaṃ heṭṭhā otārento majjati.

216. “Anomajjatīti” means he repeatedly rubs down. Again and again, lowering his hand downward, he rubs.

217. Chekanti ghanabhāvena vītaṃ. Ghanamaṭṭhabhāvena sundaraṃ hotīti āha ‘‘sampanna’’nti. Sādhūhi paramappicchasantuṭṭhehi lāto gahitoti sāhuḷi. Saṅkāracoḷakaṃ niccakāḷakaṃ.

217. “Chekanti” means densely woven. Because it is beautiful due to its dense and smooth nature, he says “sampanna” (perfect). “Sāhuḷi” is so called because it is received and taken by the virtuous, who are of few wishes and supremely content. “Saṅkāracoḷakaṃ” is a rag from a rubbish heap, which is always black.

218. Tattha tattha rujanaṭṭhena vibādhanaṭṭhena rogova bhūto. Vipassanāñāṇenapi sikhāppattena ārogyaṃ ekadesena passati, nibbānañca vaṭṭapaṭipakkhatoti āha ‘‘vipassanāñāṇañcevā’’ti.

218. Here and there, it has become a disease in the sense that it hurts and oppresses. Even with insight knowledge that has reached its peak, one sees health in part, and Nibbāna as the counterpart to the cycle of existence; hence it is said, “and even insight knowledge.”

219. Antarāti paṭhamuppatti jarāmaraṇānaṃ vemajjhe. Upahatoti pittasemhādidosehi dūsitabhāvena kathito. Pittādidose pana bhesajjasevanāya nivattento upahataṃ paṭipākatikaṃ karonto cakkhūni uppādeti nāma. Vinaṭṭhānīti anuppattidhammataṃ āpannāni.

219. “Antarā” means in the middle, between the first arising and aging and death. “Upahato” (afflicted) is spoken of as being corrupted by disorders such as bile and phlegm. But by counteracting the disorders such as bile through the use of medicine, restoring what was afflicted to its natural state, one is said to “produce” eyes. “Vinaṭṭhāni” (destroyed) means they have attained the state of non-arising.

220. Pubbe vutte sāhuḷiyacīre. Vaṭṭe anugatacittenāti anamatagge saṃsāravaṭṭe anādīnavadassitāya anugāmicittena.

220. Regarding the previously mentioned `sāhuḷiya` robe. “Vaṭṭe anugatacittena” means with a mind that follows along with the beginningless cycle of saṃsāra because of not seeing the danger in it.

221. Dhammassāti nibbānassa. Anudhammanti anurūpaṃ niyyānadhammaṃ. Tenāha ‘‘anucchavikaṃ paṭipada’’nti. Pañcakkhandheti pañcupādānakkhandhe dasseti. ‘‘Dīgharattaṃ vata, bho’’tiādinā pāḷiyaṃ vivaṭṭaṃ dassitaṃ. Tenāha ‘‘upādānanirodhāti vivaṭṭaṃ dassento’’ti. Sesaṃ suviññeyyameva.

221. “Dhammassāti” means of Nibbāna. “Anudhammanti” means the suitable Dhamma of deliverance. Hence it is said, “the suitable practice.” By “the five aggregates,” he indicates the five aggregates subject to clinging. In the Pāli, by the phrase beginning, “Dīgharattaṃ vata, bho” (For a long time, indeed, sirs), the turning away from the cycle is shown. Hence it is said, “showing the turning away by ‘the cessation of clinging.’” The rest is easily understood.

Māgaṇḍiyasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning of the Commentary on the Māgaṇḍiya Sutta is complete.

6. Sandakasuttavaṇṇanā

6. The Commentary on the Sandaka Sutta.

223. Devena vassena kato sobbho devakatasobbho. Tenāha ‘‘vasso…pe… rahado’’ti. Guhāti paṃsuguhā pāsāṇaguhā missakaguhāti tisso guhā. Tattha paṃsuguhā udakamuttaṭṭhāne ahosi ninnaṭṭhānaṃ pana udakena ajjhotthataṃ. Umaṅgaṃ katvāti heṭṭhā suduggaṃ katvā. Anamataggiyaṃ [Pg.108] paccavekkhitvāti ‘‘na kho so sattāvāso sulabharūpo, yo iminā dīghena addhunā anāvuṭṭhapubbo’’tiādinā (ma. ni. 1.160) idañca taḷākaṃ mayā vutthapubbaṃ bhavissati, tampi ṭhānaṃ so ca attabhāvo apaññattikabhāvaṃ gatoti evaṃ anamataggiyaṃ paccavekkhitvā tādisaṃ ṭhānaṃ gantuṃ vaṭṭati. Iminā nayena samuddapabbatadassanādīsupi paccavekkhaṇāvidhi veditabbo.

223. A `devakatasobbho` is a pool made by divine rain. Hence it is said, “rain… a lake.” “Guhā” (cave) means three kinds of caves: an earth cave, a rock cave, and a mixed cave. Among them, the earth cave was in a place where water was discharged, while the low-lying area was flooded with water. “Umaṅgaṃ katvāti” means having made the area below very difficult to traverse. “Anamataggiyaṃ paccavekkhitvāti” means having reflected on the beginningless past, considering: “Indeed, an abode for beings is not easily found that one has not dwelt in before in this long stretch of time,” and so forth (MN 1.160), and “This lake, too, may have been a place I have dwelt in before, but that place and that existence have now passed into a state of non-manifestation.” Having thus reflected on the beginningless past, it is proper to go to such a place. By this method, the way of reflection should be understood also in regard to seeing the ocean, mountains, and so on.

Uccaṃ nadamānāyāti uccaṃ katvā saddaṃ karontiyā kāmassādabhavassādādivatthunti ‘‘ayañca ayañca kāmo iṭṭho kanto manāpo, asuko bhavo iṭṭho kanto manāpo, evamayaṃ loko piyehi piyataro’’ti evaṃ kāmassādabhavassādalokassādādisaṅkhātaṃ vatthuṃ. Duggatito saṃsārato ca niyyāti etenāti niyyānaṃ, saggamaggo mokkhamaggo ca, taṃ niyyānaṃ arahati, niyyāne vā niyuttāti niyyānikā, niyyānaṃ vā phalaṃ etissā atthīti niyyānikā, vacīduccaritādisaṃkilesato niyyātīti vā niyyānīyā, ī-kārassa rassattaṃ ya-kārassa ca ka-kāraṃ katvā niyyānikā, cetanāya saddhiṃ samphappalāpā veramaṇi. Tappaṭipakkhato aniyyānikā, tassā bhāvo aniyyānikattaṃ, tasmā aniyyānikattā. Tiracchānabhūtāti tirokaraṇabhūtā. Gehassitakathāti kāmapaṭisaṃyuttakathā. Kammaṭṭhānabhāveti aniccatāpaṭisaṃyuttacatusaccakammaṭṭhānabhāve. Saha atthenāti sātthakaṃ, hitapaṭisaṃyuttanti attho. Visikhāti gharasanniveso, visikhāgahaṇena ca tannivāsino gahitā ‘‘gāmo āgato’’tiādīsu (sārattha. ṭī. 1.ācariyaparamparakathāvaṇṇanā) viya. Tenevāha ‘‘sūrā samatthā’’ti ‘‘saddhā pasannā’’ti ca. Kumbhaṭṭhānappadesena kumbhadāsiyo vuttāti āha ‘‘kumbhadāsikathā vā’’ti.

“She makes a loud noise” means she produces a sound loudly, referring to objects such as the gratification of sensual pleasures, the gratification of existence, and the gratification of the world, as in: “This and that sensual pleasure is dear, delightful, and pleasing; such an existence is dear, delightful, and pleasing; thus, this world is dearer than the dear.” That by which one is led out from a wretched state and from saṃsāra is called “deliverance” (niyyāna), which is the path to heaven and the path to liberation. One who is worthy of that deliverance, or one engaged in deliverance, is called “niyyānikā.” Alternatively, “niyyānikā” is that which has deliverance as its fruit, or that which leads out from verbal misconduct and other defilements—this is “niyyānīyā,” which becomes “niyyānikā” by shortening the vowel ‘ī’ and changing ‘y’ to ‘k.’ It is abstaining from frivolous talk along with the intention. Its opposite is “aniyyānikā,” and its state is “aniyyānikattaṃ”; therefore, it is because of its nature of not leading out. “Behaving like animals” means being of the nature of obscuring. “Household talk” refers to talk connected with sensual pleasures. “Developing meditation subjects” means developing the meditation subjects connected with impermanence and the four truths. “With meaning” means purposeful, connected with benefit. “Visikhā” refers to a residential area, and by the term visikhā, its inhabitants are also included, as in phrases like “the village has come,” and so forth (Sārattha. Ṭī. 1.ācariyaparamparakathāvaṇṇanā). Thus, it is said: “The heroes are capable,” and “the faithful are devoted.” By mentioning the Kumbhaṭṭhāna area, female slaves are referred to; hence it is said: “Or talk about female slaves.”

228. Vohāro viya tesaṃ tathā vohāramattaṃ gahetvā vuttaṃ ‘‘brahmacariyavāse’’ti. Akatāti samena, visamena vā kenaci hetunā na katā na vihitā. Katavidho karaṇavidhi natthi etesanti akaṭavidhā. Padadvayenapi loke kenaci hetupaccayena nesaṃ anibbattataṃ dasseti. Iddhiyāpi na nimmitāti kassaci iddhimato cetovasippattassa devassa, issarādino vā iddhiyāpi na nimmitā. Animmātāti kassaci animmāpitā. Rūpādijanakabhāvanti rūpasaddādīnaṃ paccayabhāvaṃ, rūpādayopi pathaviyādīhi [Pg.109] appaṭibaddhavuttikāti tassa adhippāyo. Yathā pabbatakūṭaṃ kenaci anibbattitaṃ kassaci ca anibbattanakaṃ, evametepīti āha ‘‘pabbatakūṭā viya ṭhitāti kūṭaṭṭhā’’ti. Yamidaṃ bījato aṅkurādi jāyatīti vuccati, taṃ vijjamānameva tato nikkhamati nāvijjamānaṃ, aññathā aññatopi aññassa upaladdhi siyāti adhippāyo. Evaṃ ṭhitāti evaṃ nibbikārā ṭhitā. Ubhayenapīti atthadvayenapīti vadanti. ‘‘Kūṭaṭṭhā esikaṭṭhāyiṭṭhitā’’ti padadvayenapi. Tesaṃ sattannaṃ kāyānaṃ. Ṭhitattāti nibbikārābhāvena ṭhitattā. Na calantīti vikāraṃ nāpajjanti. Vikārābhāvato hi tesaṃ sattannaṃ kāyānaṃ esikaṭṭhāyiṭṭhitatā. Aniñjanañca atthato pakatiyā avaṭṭhānamevāti dassetuṃ ‘‘na vipariṇāmentī’’ti vuttaṃ. Tathā avipariṇāmadhammattā eva te aññamaññaṃ na byābādhenti. Sati hi vikāraṃ āpādetabbatāya byābādhakatāpi siyā, tathā anuggahetabbatāya anuggāhakatāti tadabhāvaṃ dassetuṃ pāḷiyaṃ ‘‘nāla’’ntiādi vuttaṃ.

228. Just as in common speech, it is said by way of merely taking the conventional usage: “in the holy life.” “Not made” means not created or established by any cause, whether equal or unequal. “Without a method of creation” means no method of making or process of creation exists for them. These two words also show that they are not produced by any cause or condition in the world. “Not even created by psychic power” means not fashioned by the psychic power of any deity who has attained mastery over the mind, nor by any ruler or the like, even if they possess psychic power. “Uncreated” means not caused to be created by anyone. “The state of generating form, etc.” means they are not a condition for form, sound, etc.; and the meaning is that form, etc., also have their functions not bound to earth and other elements. Just as a mountain peak is not produced by anyone nor is a producer for anyone, so too are these; hence it is said, “They stand like mountain peaks, firm at their core.” That which is said to arise from a seed, such as a sprout, comes forth from what exists, not from what does not exist; otherwise, the acquisition of one thing from another would be possible—this is the intended meaning. “Thus they stand” means they stand without alteration. “By both” means by both meanings, they say, and also by the two phrases: “firm at their core” and “steadfastly established.” Of those seven bodies. “Because they stand” means because they remain without alteration. “They do not waver” means they do not undergo change. Indeed, due to the absence of change, those seven bodies are steadfastly established at their core. And to show that “unshaken” means, in essence, their natural state of remaining, it is said: “They do not transform.” Likewise, because they are not subject to transformation, they do not harm one another. For if they were subject to being altered, there could also be harming; and likewise, if they were subject to being supported, there could be supporting. To show the absence of this, the text states: “They are not able…” and so on.

Pathavī eva kāyekadesattā pathavīkāyo. Hantuṃ vā ghātetuṃ vā samattho nāma natthi jīvasattamānaṃ kāyānaṃ niccatāya nibbikārabhāvato, eteneva nesamahantabbatā aghātetabbatā atthato vuttāyevāti daṭṭhabbā. Tathā hi vuttaṃ ‘‘sattannaṃtveva kāyāna’’ntiādi. Sotuṃ vā sāvetuṃ vā samattho nāma natthīti paccekaṃ nesaṃ savanesu asamatthattā tadekadesādīsupi asamatthataṃ dīpeti. Yadi koci hantā natthi, kathaṃ satthappahāroti āha ‘‘yathā muggarāsiādīsū’’tiādi. Kevalaṃ saññāmattameva hoti, hananaghātanādi pana paramatthato nattheva kāyānaṃ avikopanīyabhāvatoti adhippāyo. Kevalaṃ takkamattena niratthakaṃ diṭṭhiṃ dīpetīti etena yasmā takkikā niraṅkusatāya parikappanassa yaṃ kiñci attanā parikappitaṃ sārato maññamānā tatheva abhinivissa takkadiṭṭhiggāhaṃ gaṇhanti, tasmā na tesaṃ diṭṭhivatthusmiṃ viññūhi vicāraṇā kattabbāti dasseti. Kecīti sārasamāsācariyā. Pañcindriyavasenāti pañcarūpindriyavasena. Kammanti laddhi kammabhāvena supākaṭattā. Avaṅkakathātāraṇādikā dvāsaṭṭhi paṭipadā. Ekasmiṃ kappeti ekasmiṃ mahākappe.

The earth, being a part of the body, is the earth-body. There is no one capable of killing or destroying, since the bodies of living beings are permanent and unchangeable. By this, their unkillability and indestructibility are implicitly stated in meaning, so it should be understood. Thus it is said, "There are indeed seven kinds of bodies," and so forth. There is no one capable of hearing or making others hear, for they are individually incapable of hearing, which also shows their inability in those partial aspects. If no killer exists, how is there a strike with a weapon? It is said, "Just as with a heap of clubs," and so forth. It is merely a matter of perception, but in ultimate truth, there is no actual killing or destruction, as bodies are unalterable. This is the meaning. It merely illustrates a pointless view based on reasoning alone. By this, it is shown that since logicians, unrestrained in their assumptions, consider whatever they conceive to be essential and thus grasp at speculative views, the wise should not engage in examining the substance of their views. Some—referring to the teachers of essentialism. By means of the five faculties—that is, through the five material faculties. Kamma—understood as the doctrine of action due to its evident ripening. Distortions, disputes, and the like—the sixty-two paths. In one aeon—in one great aeon.

Purisabhūmiyoti [Pg.110] padhānapuggalena niddeso, itthīnampetā bhūmiyo icchanteva. Bhikkhu ca pannakotiādi tesaṃ pāḷiyeva. Tattha pannakoti bhikkhāya vicaraṇakoti vadanti, tesaṃ vā paṭipattiṃ paṭipannako. Jinoti jiṇṇo, jarāvasena nihīnadhātukoti vadanti, attano vā paṭipattiyā paṭipakkhaṃ jinitvā ṭhito. So kira tathābhūto kassacipi dhammaṃ na katheti, tenāha ‘‘na kiñci āhā’’ti. Alābhinti ‘‘so na kumbhimukhā paṭiggaṇhatī’’tiādinā (dī. ni. 1.394) nayena vuttaalābhahetusamāyogena alābhiṃ. Tato eva jighacchādubbalaparetatāya sayanaparāyaṇaṃ samaṇaṃ pannabhūmīti vadati.

The realm of men is designated by reference to the principal individual; women also desire these realms. And "bhikkhu" and "pannakoti," etc., are their Pāli terms. There, "pannakoti" means, they say, the limit of wandering for alms, or one who has undertaken their practice. "Jina" means aged, weakened in elements due to old age, they say, or one who has conquered the opposition through his own practice and stands firm. It is said that such a one does not teach the Dhamma to anyone; therefore, it is said, "He says nothing." "Without gain" refers to one who lacks gain due to the combination of causes for lacking, as stated in the manner of "He does not receive from the mouth of a pot," etc. (Dī. Ni. 1.394). From that very state, overcome by hunger and weakness, resorting to lying down, the ascetic is called "one who has reached the pannabhūmi."

Ājīvavuttisatānīti sattānaṃ ājīvabhūtāni jīvikāvuttisatāni. Pasuggahaṇena eḷakajāti gahitā, migaggahaṇena rurugavayādisabbamigajāti. Bahū devāti cātumahārājikādibrahmakāyikādivasena nesaṃ antarabhedavasena bahū devā. Tattha cātumahārājikānaṃ ekacco antarabhedo ‘‘mahāsamayasuttena’’ (dī. ni. 2.331 ādayo) dīpetabbo. Mānusāpi anantāti dīpadesakulavaṃsājīvādivibhāgavasena mānusāpi anantabhedā. Pisācā eva pesācā, te aparapetādayo mahantā veditabbā.

"The hundred livelihood practices" means the hundred means of livelihood that are the livelihoods of beings. By the inclusion of cattle, the species of goats is included; by the inclusion of deer, all species like the ruru and gavaya are included. "Many devas" refers to the many devas from the Cātummahārājika to the Brahmakāyika, according to their internal divisions. There, a certain internal division of the Cātummahārājikas should be explained by the "Mahāsamaya Sutta" (Dīgha Nikāya 2.331, and so forth). "Humans too are countless" means humans are of endless variety due to divisions of island, country, clan, lineage, livelihood, and so on. Pisācas are indeed pesācas; they should be understood as great, such as aparapetas and others.

Chaddantadahamandākiniyo kuḷīramucalindanāmena vadati. Gaṇṭhikāti pabbagaṇṭhikā. Paṇḍitopi…pe… uddhaṃ na gacchati, kasmā? Sattānaṃ saṃsaraṇakālassa niyatabhāvato.

Chaddanta, Daha, and Mandākinī are spoken of by the names Kuḷīra and Mucalinda. "Gaṇṭhikā" means a mountain peak. Even the wise... do not go upwards. Why? Because the wandering time of beings is fixed.

Aparipakkaṃ saṃsaraṇanimittaṃ sīlādinā paripāceti nāma sīghaṃyeva visuddhippattiyā. Paripakkaṃ phussa phussa patvā patvā paripakkabhāvāpādanena byantiṃ karoti nāma. Suttaguḷeti suttavaṭṭiyaṃ. Nibbeṭhiyamānameva paletīti upamāya sattānaṃ saṃsāro anukkamena khīyateva, na tassa vaddhīti dasseti paricchinnarūpattā.

An unripened cause of wandering is ripened by morality, etc., for the sake of quickly attaining purification. A ripened one, repeatedly contacting and reaching, is brought to a state of full ripeness and destroyed. "Suttaguḷa" means a ball of thread. "Unraveling, it wastes away" – by this simile, he shows that the wandering of beings gradually diminishes and does not increase, because of its limited nature.

229. Niyativāde pakkhipantoti sabbaññutaṃ paṭijānitvāpi padesaññutāya asampāyamāno tattha attano aññāṇakiriyaṃ pariharituṃ asakkonto ca ‘‘evamesā niyatī’’ti niyativāde pakkhipanto.

229. "One who throws it into the doctrine of determinism" means one who, even after claiming omniscience, fails when it comes to partial knowledge and, being unable to conceal his act of ignorance in that matter, throws it into the doctrine of determinism, saying, 'This is how it is determined.'

230. Dhammakathāya [Pg.111] apassayabhūto anussavo etassa atthīti anussavī, tenevassa apassayavādaṃ dassetuṃ ‘‘anussavanissito’’ti āha. Savanaṃ saccatoti yaṃ kiñci anussavaṃ, taṃ savanaṃ saccanti gahetvā ṭhito. Piṭakasampadāyāti ganthasampādanena, tādisaṃ ganthaṃ paguṇaṃ vācuggataṃ katvā taṃ nissāya dhammaṃ katheti. Tenāha ‘‘vaggapaṇṇāsakāyā’’tiādi.

230. One for whom there is hearsay (anussava) that has become the foundation for his Dhamma talk is called an 'anussavī.' To show his doctrine of reliance on that foundation, it is said, 'dependent on hearsay.' 'Hearing is truth' means he is established in taking whatever hearsay he hears as truth. 'By accomplishment in the Piṭaka' means by the accomplishment of texts; having made such a text proficient and memorized, he teaches the Dhamma relying on it. Hence it is said, 'from the group of fifty,' and so forth.

232. Mandapaññoti parittapañño. Momūhoti sammuyhako. ‘‘Evantipi me no’’tiādinā vividho nānappakāro khepo vācāya paravādānaṃ khīpanaṃ vācāvikkhepo, taṃ vācāvikkhepaṃ, na marati na pacchijjati yathāvutto vādavikkhepo etāyāti amarā, tattha pavattā diṭṭhi amarāvikkhepo, taṃ amarāvikkhepaṃ. Apariyantavikkhepanti ‘‘evampi me no’’tiādinā pucchitassa apariyosāpanavasena vikkhepaṃ. Ito cito ca sandhāvati ekasmiṃ sabhāve anavaṭṭhānato. Gāhaṃ na upagacchatīti micchāgāhatāya uttaravidhānāya purimapakkhaṃ ṭhapetvā gāhaṃ na upagacchati. Amarāsadisāya amarāya vikkhepoti amarāvikkhepo.

232. "Mandapañño" means one with little wisdom. "Momūho" means utterly deluded. By means of "'Even so, for me, no,' and so on," there is various and diverse evasion, the refutation of others' arguments by speech, which is verbal evasion; because of this, the aforesaid verbal evasion does not die or get cut off—thus, it is called "amarā" (deathless). The view that arises there is "amarāvikkhepo" (deathless evasion); that is an endless evasion. Endless evasion means evasion by way of not bringing to a conclusion what has been asked with phrases like "'Even so, for me, no,'" and so forth. He runs here and there, due to not being established in a single nature. "He does not take a grasp" means: for the sake of a wrong grasp for a future refutation, he sets aside the former position and does not take a grasp. Evasion like an eel (amarā) is called "amarāvikkhepo."

Idaṃ kusalanti ettha iti-saddo pakārattho, iminā pakārenāti attho. Amarāvikkhepiko yathā kusale, evaṃ aññasmiṃ yaṃ kiñci kenaci pucchitaṃ atthaṃ attano aruccanatāya ‘‘evantipi me no’’tiādinā tattha tattha vikkhepaññeva āpajjati, tasmā ‘‘evantipi me no’’tiādi tattha tattha pucchitākārapaṭisedhanavasena vikkhipanākāradassanaṃ. Nanu cettha vikkhepavādino vikkhepapakkhassa ananujānanaṃ vikkhepapakkhe avaṭṭhānaṃ yuttanti? Na, tatthāpi tassa sammūḷhassa paṭikkhepavaseneva vikkhepavādassa pavattanato. Tena vuttaṃ ‘‘no’’ti. Tathā hi sañcayo belaṭṭhaputto raññā ajātasattunā sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho paralokattikādīnaṃ paṭisedhanamukhena vikkhepaṃ byākāsi.

In "This is wholesome," the word "iti" has the sense of manner, meaning "in this way." The Amarāvikkhepika (evasive wrangler), just as with the wholesome, so too when asked about anything else by anyone, due to his own dislike, resorts only to evasion in every instance with phrases like "Even so, for me, no," and so forth. Therefore, phrases like "Even so, for me, no," and so forth demonstrate the manner of evasion by way of rejecting the form of the question wherever it is asked. Now, one might ask: "Is it not appropriate here for the exponent of evasion to not approve of the side of evasion, to not stand on the side of evasion?" No, because even there, that deluded one's doctrine of evasion proceeds only by way of rejection. Hence, it is said: "No." For example, Sañjaya Belaṭṭhaputta, when asked by King Ajātasattu about the visible fruit of asceticism, explained by way of evasion, through rejecting questions about the afterlife and so on.

Etthāha – ‘‘nanu cāyaṃ sabbopi amarāvikkhepiko kusalādayo dhamme paralokattikādīni ca yathābhūtaṃ anavabujjhamāno tattha tattha pañhaṃ puṭṭho samāno pucchāya vikkhepamattaṃ āpajjati, tassa kathaṃ diṭṭhigatabhāvo. Na hi avattukāmassa viya pucchitamatthaṃ ajānantassa vikkhepakaraṇamattena [Pg.112] tassa diṭṭhigatikatā yuttā’’ti? Vuccate – na heva kho pucchāya vikkhepakaraṇamattena tassa diṭṭhigatikatā, atha kho micchābhinivesavasena. Sassatābhinivesena micchābhiniviṭṭhoyeva hi puggalo mandabuddhitāya kusalādidhamme paralokattikādīni ca yāthāvato appaṭipajjamāno attanā aviññātassa atthassa paraṃ viññāpetuṃ asakkuṇeyyatāya musāvādabhayena ca vikkhepaṃ āpajjatīti. Atha vā puññapāpānaṃ tabbipākānañca anavabodhena asaddahanena ca tabbisayāya pucchāya vikkhepakaraṇaṃyeva sundaranti khantiṃ ruciṃ uppādetvā abhinivisantassa uppannā visuṃyeva sā ekā diṭṭhi sattabhaṅgadiṭṭhi viyāti daṭṭhabbā, indriyabaddhato ca tatiyaṭṭhānabhāve dassito.

Here it is said: "But is it not the case that any Amarāvikkhepika, not truly understanding skillful and other states, and matters like the afterlife, etc., merely resorts to evasion when asked various questions? How then is it a case of holding a wrong view? For someone who does not wish to speak or does not know the meaning of what is asked, mere evasion does not justify attributing a wrong view to them." It is replied: It is not merely by the act of evading questions that this constitutes holding a wrong view, but rather it is due to wrong adherence. Indeed, a person wrongly adhering through adherence to eternalism, with weak intellect, not properly grasping skillful and other states or matters like the afterlife, etc., resorts to evasion because they are unable to explain to another the meaning they themselves do not understand, and out of fear of lying. Alternatively, due to not comprehending merit and demerit and their results, and lacking faith in those matters, one develops a liking and preference for evasion in response to questions concerning them, finding mere evasion appealing, and adheres to it. Thus, that one view arises quite separately, like the sevenfold predication view, and should be seen as such. Moreover, it is shown as the third position due to being bound by the faculties.

234. Sannidhikārakaṃ kāmeti ettha anindriyabaddhāni adhippetānīti tilataṇḍulādiggahaṇaṃ, tassa lokassa appasādaparihāratthaṃ kadāci taṇḍulanāḷiādisaṅgahaṇakaraṇaṃ sandhāya vuttaṃ ‘‘tilataṇḍulādayo paññāyantī’’ti.

234. Regarding "He desires accumulating goods," here, things not bound by the faculties are intended, thus the collecting of sesame seeds, rice, and so on is meant. It is said with reference to the occasional act of collecting a measure of rice or similar things for the purpose of avoiding the displeasure of the world, hence "sesame seeds, rice, and the like are specified."

236. Ājīvakā matā nāmāti ime ājīvakā sabbaso sammāpaṭipattirahitā micchā eva ca paṭipajjamānā adhisīlasaṅkhātassa sīlajīvitassa abhāvena matā nāma. Puttamatāti mataputtā. Samaṇe gotame brahmacariyavāso atthīti samaṇaṃ eva gotamaṃ parisuddho suparipuṇṇo takkarassa sammā dukkhakkhayāvaho brahmacariyavāso atthi. Etenettha dhammasudhammatādidīpanena buddhasubuddhatañca dīpeti, aññattha natthīti iminā bāhirakesu tassa abhāvaṃ. Sesaṃ suviññeyyameva.

236. "The Ājīvakas are called dead": these Ājīvakas, being entirely devoid of right practice and practicing only wrongly, are called dead because of the absence of the life of virtue, known as higher virtue. "Puttamatā" means having dead sons. "In the ascetic Gotama, there is the holy life": only in the ascetic Gotama is there a holy life that is perfectly pure, complete, and which, for one who practices it, rightly leads to the destruction of suffering. Here, by this explanation of the excellence of the Dhamma and so forth, he also shows the perfect enlightenment of the Buddha; by "elsewhere it does not exist," he indicates its absence among outsiders. The rest is easily understood.

Sandakasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning in the Commentary on the Sandaka Sutta is complete.

7. Mahāsakuludāyisuttavaṇṇanā

7. Commentary on the Mahāsakuludāyi Sutta

237. Abhiññātāti ediso ediso cāti abhilakkhaṇavasena ñātā. Appasaddassa vinīto, appasaddatāya mandabhāṇitāya vinītoti ca appasaddavinītoti vuccamāne aññena vinītabhāvo dīpito hoti, bhagavā pana sayambhuñāṇena sayameva vinīto. Tasmā pāḷiyaṃ ‘‘appasaddavinīto’’ti na vuttaṃ. Tenāha ‘‘na hi bhagavā aññena vinīto’’ti.

237. "Well-known" means known by way of specific characteristics, such as "of this sort and that sort." When it is said "disciplined due to being of few words" (appasaddavinīto), meaning disciplined due to being of few words, that is, of gentle speech, the state of being disciplined by another is shown. But the Blessed One was disciplined by himself through self-arisen knowledge. Therefore, in the Pāli text, "disciplined due to being of few words" is not said. Hence it is stated, "For the Blessed One was not disciplined by another."

238. Hiyyodivasaṃ [Pg.113] upādāya tato āsannāni katipayāni divasāni purimāni nāma honti, purimānīti ca pubbakāni, atītānīti attho. Tato paranti yathā vuttaatītadivasato anantaraṃ paraṃ purimataraṃ atisayena purimattā. Iti imesu dvīsu pavattito yathākkamaṃ purimapurimatarabhāvo, evaṃ santepi yadettha ‘‘purimatara’’nti vuttaṃ, tato pabhuti yaṃ yaṃ oraṃ, taṃ taṃ paraṃ, yaṃ yaṃ paraṃ, taṃ taṃ ‘‘purimatara’’nti vuttaṃ hoti. Kutūhalayuttā sālā kutūhalasālā yathā ‘‘ājaññaratho’’ti. Ime dassanādayo.

238. Starting from the day before yesterday, a few days near to that are called "former days" (purimāni), which means "preceding" (pubbakāni), meaning "past" (atītāni). Beyond that, further back than the aforesaid past days, is "even more former" (purimatara) due to being exceedingly former. Thus, in these two cases, the state of being former and more former proceeds in sequence. Even so, when it is said "more former" (purimatara), from that point onward, whatever is nearer in time is called "later" (paraṃ), and whatever is later is called "more former" (purimatara). A hall endowed with curiosity is a "curiosity hall," just as in "a thoroughbred chariot." These are examples like 'viewing' and so on.

Ayathābhūtaguṇehīti ayathābhūtaṃ micchādīpitaatthamatteneva ugghositaguṇehi samuggato ghosito. Taranti atikkamanti etenāti titthaṃ, aggamaggo. Diṭṭhigatikamaggo pana ayathābhūtopi tesaṃ tathā vitaraṇaṃ upādāya titthanti voharīyatīti taṃ karontā titthakarā. Osaratīti pavisati.

"With qualities that are not as they really are" means with qualities proclaimed, loudly proclaimed, that are not as they really are, merely for the sake of a falsely illuminated meaning. "They cross over" (taranti), they surpass (atikkamanti) by means of this, thus it is a "ford" (titthaṃ); it is the supreme path. However, the path of wrong views, though not as it really is, is called a "ford" on account of their crossing in such a way; those who make it are called "ford-makers" (titthakarā). "One enters" (osarati) means one enters (pavisati).

239. Sahitanti pubbāparāviruddhaṃ. Na kiñci jātanti paṭiññādosahetudosaudāharaṇadosaduṭṭhadosatāya na kiñci jātaṃ. Tenāha ‘‘āropito te vādo’’ti. Vadanti tena paribhāsantīti vādo doso. Sabhāvakkosenāti sabhāvato pavattakoṭṭhāsena.

239. "Coherent" (sahitaṃ) means non-contradictory between what precedes and what follows. "Nothing has arisen" (na kiñci jātaṃ) means nothing has arisen due to the faultiness of the fault of the thesis, the fault of the reason, and the fault of the example. Hence, it is said, "Your thesis is refuted." "Thesis" (vādo) means fault (doso), because by that they speak (vadanti), they censure (paribhāsanti). "By natural reproach" (sabhāvakkosena) means by way of the naturally proceeding portion.

240. Pīḷeyyāti madhubhaṇḍena saha bhājane pīḷetvā dadeyya. Sabrahmacārīhi sampayojetvāti sahadhammikehi viheṭhanapayogaṃ katvā, tenāha ‘‘vivādaṃ katvā’’ti.

240. "One would crush" (pīḷeyya) means one would crush it in a vessel together with a pot of honey and give it. "Having incited his fellow practitioners" (sabrahmacārīhi sampayojetvā) means having made a harmful application with his co-religionists; hence, it is said, "having created a dispute."

241. Itarītarenāti paṇītato itarena. Tenāha ‘‘lāmakalāmakenā’’ti.

241. "By the one and the other" (itarītarena) means by that which is other than the excellent, i.e., by the inferior. Hence, it is said, "by the base and contemptible."

242. Bhattakosakenāti kosakabhattena, khuddakasarāvabhattakenāti attho. Beluvamattabhattāhārāti billapamāṇabhattabhojanā. Oṭṭhavaṭṭiyāti mukhavaṭṭiyā. Sabbākārenevāti sabbappakāreneva. Anappāhāroti na vattabbo kadāci appāhāroti katvā. Tattha ativiya aññehi avisayhaṃ appāhārataṃ bhagavato dassetuṃ ‘‘padhānabhūmiya’’ntiādi vuttaṃ. Mayāti nissakkavacanaṃ. Visesatarāti tena dhammena visesavantatarā.

242. 'With a meal bowl' (bhattakosakena) means with food in a bowl (kosakabhattena), that is, with food in a small dish. 'Eating a meal the size of a beluva fruit' (beluvamattabhattāhārā) means consuming food the size of a beluva fruit (billapamāṇabhattabhojanā). 'With a lip ring' (oṭṭhavaṭṭiyā) means with a mouth rim (mukhavaṭṭiyā). 'In every way' (sabbākāreneva) means in every manner (sabbappakāreneva). 'Not one with insufficient food' (anappāhāro) means it should not be said that he ever had insufficient food. There, to show the Blessed One's extreme frugality with food, which was unendurable by others, it is said, 'on the ground of striving,' etc. 'By me' (mayā) is a word indicating certainty. 'More distinguished' (visesatarā) means more distinguished by that Dhamma.

Vatasamādānavaseneva [Pg.114] paṃsukūlaṃ dhārentīti paṃsukūlikāti āha – ‘‘samādinnapaṃsukūlikaṅgā’’ti, saddattho pana ‘‘visuddhimagge’’ (visuddhi. 1.24) vuttanayena veditabbo. Piṇḍapātikā sapadānacārinotiādīsupi eseva nayo. Tattha tattha satthena chinditattā satthalūkhāni. Yaṃ yaṃ sappāyaṃ, tasseva gahaṇaṃ uccinanti āha ‘‘uccinitvā…pe… thiraṭṭhānameva gahetvā’’ti. Alābulomasānīti alābulomāni viya sukhumatarāni cīvarasuttaṃsūni etesaṃ santīti alābulomasāni. Pātitasāṇapaṃsukūlanti kaḷevarena saddhiṃ chaḍḍitasāṇamayaṃ paṃsukūlaṃ, yaṃ tumbamatte puḷave odhunitvā satthā gaṇhi.

Because they wear rag-robes by way of undertaking a vow, they are called 'paṃsukūlika' (rag-robe wearers); thus it is said, 'one who has undertaken the ascetic practice of wearing rag-robes.' The literal meaning, however, should be understood according to the method explained in the Visuddhimagga. This same method applies also to terms like 'piṇḍapātika' (alms-food eater) and 'sapadānacārin' (one who goes on alms round without omission). Because they are cut here and there with a knife, they are knife-roughened. They collect and take only what is suitable; thus it is said, 'having collected... taking only the firm part.' 'Alābulomasāni' means: they have robe-threads as fine as the down of a gourd; therefore they are called 'alābulomasāni.' 'Pātitasāṇapaṃsukūla' means a rag-robe made of hemp discarded together with a corpse, which the Teacher took after shaking it out from a putrid mass the size of a gourd.

‘‘Yathāpi bhamaro puppha’’ntiādinā (dha. pa. 49) vuttaṃ madhukarabhikkhācāravataṃ ‘‘piṇḍiyālopabhojanaṃ nissāya pabbajjā’’ti (mahāva. 73, 128) vacanato bhikkhūnaṃ pakatibhūtaṃ vatanti vuttaṃ ‘‘uñchāsake vate ratā’’ti. Vata-saddo cettha pakativatasaṅkhātaṃ sakavataṃ vadati. Tenāha ‘‘uñchācariyasaṅkhāte bhikkhūnaṃ pakativate’’ti. Uccanīcagharadvāraṭṭhāyinoti mahantakhuddakagehānaṃ bahidvārakoṭṭhakaṭṭhāyino. Kabaramissakaṃ bhattaṃ saṃharitvāti kaṇājakamissakaṃ bhattaṃ sampiṇḍitvā. Ummārato paṭṭhāyāti gharummārato paṭṭhāya.

'Just as the bee from the flower...' (Dhp. 49) etc. speaks of the practice of the alms-round like a honeybee, and 'The going forth is in dependence on morsels of food from the alms-bowl' (Mhv. 73, 128) speaks of the vow that has become the nature of bhikkhus; this is what is meant by 'delighting in the vow of gleaning.' Here, the word 'vata' refers to one's own vow, known as the natural vow. Therefore he said: 'in the natural vow of bhikkhus, known as the practice of gleaning.' 'Standing at the doors of high and low houses' means standing at the outer gate-chambers of large and small houses. 'Having gathered variegated food' means having collected food mixed with broken rice. 'Beginning from the threshold' means beginning from the house's threshold.

Cīvarānuggahatthanti cīvarānurakkhaṇatthaṃ. Ettha ca yasmā buddhā nāma sadevake loke anuttaraṃ puññakkhettaṃ, sā cassa puññakkhettatā paramukkaṃsagatā, tasmā sattānaṃ tādisaṃ upakāraṃ ācikkhitvā te ca anuggaṇhantā gahapaticīvaraṃ sādiyanti, catupaccayasantose pana ne paramukkaṃsagatā evāti daṭṭhabbaṃ.

'For the sake of supporting the robe' means for the protection of the robe. And here, because the Buddhas are the unsurpassed field of merit in the world with its devas, and this quality of being a field of merit has reached the highest excellence, therefore, having explained such a benefit to beings and while supporting them, they accept a householder's robe. However, it should be understood that in contentment with the four requisites, they have indeed reached the highest excellence.

244. Sappaccayanti sahetukaṃ sakāraṇaṃ hutvā dhammaṃ desetīti ayamettha attho. Codako pana adhippāyaṃ ajānanto ‘‘kiṃ panā’’tiādimāha. Itaro ‘‘no na desetī’’tiādinā adhippāyaṃ vivarati. Nidānanti cettha ñāpakaṃ uppattikāraṇaṃ adhippetaṃ, tañca tassa tassa anuppattiyuttassa atthassa paṭipakkhaharaṇato ‘‘sappāṭihāriya’’nti vuccatīti āha ‘‘purimassevetaṃ vevacana’’nti. Rāgādīnaṃ vā paṭiharaṇaṃ paṭihāriyaṃ, tadeva pāṭihāriyaṃ, saha pāṭihāriyenāti sappāṭihāriyaṃ. Rāgādipaṭisedhavaseneva hi satthā dhammaṃ deseti.

244. 'With a condition' (sappaccayaṃ) means: having a cause, having a reason, he teaches the Dhamma—this is the meaning here. The accuser, however, not knowing the intention, says, 'But what...?' and so on. The other reveals the intention with, 'No, he does not teach...' and so on. Here, by 'origin' (nidāna) is intended the indicative cause, the cause of arising. And since that removes the opposing factors for each meaning that is fit to arise, it is called 'with a miracle' (sappāṭihāriya). Thus it is said: 'This is just a synonym for the former.' Alternatively, the removal of lust and so on is a 'miracle' (paṭihāriya); that itself is 'pāṭihāriya.' 'With a miracle' (sappāṭihāriya) means 'with pāṭihāriya.' For the Teacher teaches the Dhamma precisely by way of negating lust and so on.

245. Tassa [Pg.115] tassa pañhassāti yaṃ yaṃ pañhaṃ paro abhisaṅkharitvā bhagavantaṃ upasaṅkamitvā pucchati, tassa tassa pañhassa. Upari āgamanavādapathanti vissajjane kate tato upari āgacchanakaṃ vādamaggaṃ. Visesetvā vadantoti vattati, ‘‘bho gotama, vattumarahatī’’ti attano vādabhedanatthaṃ āhataṃ kāraṇaṃ attano māraṇatthaṃ āvudhaṃ nidassento viya visesetvā vadanto pahārakena vacanena. Antarantareti mayā vuccamānakathāpabandhassa antarantare. Dadeyya vadeyya. Evarūpesu ṭhānesūti paravādīhi saddhiṃ vādapaṭivādaṭṭhānesu. Te niggahetuṃ mayā desitaṃ suttapadaṃ ānetvā mamayeva anusāsaniṃ ovādaṃ paccāsīsanti.

245. 'For each and every question' means: for whatever question another prepares, approaches the Blessed One, and asks. 'The path of argument that comes after' means the path of debate that comes after the answer has been given. 'Speaking distinctively': saying, 'Venerable Gotama, you should speak,' he speaks distinctively with striking words, as if displaying a weapon brought for his own destruction, a reason brought to defeat his own thesis. 'In the intervals' means in the intervals of the connected discourse being spoken by me. 'He would give' means he would speak. 'In such situations' means in situations of debate and counter-debate with opponents. In order to censure me, they bring a passage from a sutta taught by me and expect instruction and advice from me myself.

246. Sampādemīti manorathaṃ sampādemi. Paripūremīti ajjhāsayaṃ paripūremi. Adhisīleti adhike uttamasīle. Sāvakasīlato ca paccekabuddhasīlato ca buddhānaṃ sīlaṃ adhikaṃ ukkaṭṭhaṃ paramukkaṃsato anaññasādhāraṇabhāvato. Tenāha ‘‘buddhasīlaṃ nāma kathita’’nti. Ṭhānuppattikapaññāti tattha tattha ṭhānaso uppannapaññā. Tenāha ‘‘tatthā’’tiādi. Avasesā paññāti idha pāḷiyaṃ āgatā anāgatā ca yathāvuttañāṇadvayavinimuttā paññā.

246. 'I accomplish' means I accomplish my aspiration. 'I fulfill' means I fulfill my intention. 'In higher virtue' means in superior, supreme virtue. The virtue of the Buddhas is higher and more excellent than the virtue of disciples and paccekabuddhas, because it is supremely pre-eminent and not shared by others. Therefore it is said, 'The virtue of the Buddhas is spoken of.' 'Wisdom that arises according to the situation' means wisdom that has arisen appropriately in each case. Therefore he said, 'there,' etc. 'The remaining wisdom' means the wisdom—whether it appears in the Pāli text here or not—that is distinct from the two kinds of knowledge mentioned.

247. Visesādhigamānanti satipaṭṭhānādīnaṃ adhigandhabbavisesānaṃ. Abhiññā nāma cha abhiññā, tāsu ukkaṭṭhaniddesena chaḷabhiññārahatova aggamaggapaññā idha abhiññāti adhippetā, tassa vosānaṃ pariyosānaṃ pāramī paramukkaṃsāti avakaṃsāti ca aggaphalaṃ vuccatīti āha ‘‘abhiññā…pe… arahattaṃ pattā’’ti.

247. 'Of the attainment of distinctions' means of the special attainments to be realized, such as the foundations of mindfulness. 'Direct knowledge' refers to the six direct knowledges. Among them, by way of supreme designation, the wisdom of the highest path of an Arahant possessing the six direct knowledges is intended here by 'direct knowledge.' Its ending, its conclusion, its perfection, its supreme excellence, and its culmination is called the highest fruit. Thus it is said: 'direct knowledge… having attained Arahantship.'

Upāyapadhāneti ariyaphalādhigamanassa upāyabhūte padhāne. ‘‘Anuppannapāpakānuppādādiatthā’’ti gahitā tatheva honti, taṃ atthaṃ sādhentiyevāti etassa atthassa dīpako sammā-saddoti yathāadhippetatthassa anuppannapāpakānuppādādino upāyabhūte, padhānaupāyabhūteti attho. Sammā-saddassa vā yoniso atthadīpakataṃ sandhāya ‘‘yoniso padhāne’’ti vuttaṃ. Chandaṃ janetīti kattukamyatākusalacchandaṃ uppādeti pavatteti vā. Vāyamatīti payogaparakkamaṃ karoti. Vīriyaṃ ārabhatīti kāyikacetasikavīriyaṃ karoti. Cittaṃ ukkhipatīti [Pg.116] teneva sahajātavīriyena kosajjapakkhato cittaṃ ukkhipati. Padahatīti sammappadhānabhūtaṃ vīriyaṃ pavatteti. Paṭipāṭiyā panetāni cattāri padāni āsevanābhāvanābahulīkammasātaccakiriyāhi yojetabbāni. ‘‘Padahatī’’ti vā iminā āsevanādīhi saddhiṃ sikhāpattaṃ ussoḷhivīriyaṃ yojetabbaṃ. Vaḍḍhiyā paripūraṇatthanti yāvatā bhāvanāpāripūriyā paripūraṇatthaṃ. Yā ṭhitīti yā kusalānaṃ dhammānaṃ paṭipakkhavigamena avaṭṭhiti. So asammosoti so avināso. Yaṃ vepullanti yo sabbaso vipulabhāvo mahantatā. Bhāvanāpāripūrīti bhāvanāya paripūritā. Atthotipi veditabbaṃ purimapacchimapadānaṃ samānatthabhāvato.

'In the effort that is a means' means in the effort that is a means for the attainment of the noble fruit. The phrase 'for the non-arising of unarisen evil...' etc. is taken just so, as they accomplish that meaning. The word 'right' (sammā) illuminates this, meaning that the effort is a means for the intended purpose of the non-arising of unarisen evil, etc.; it is the effort that is a means. Or, with reference to the word 'right' illuminating the meaning properly, it is said 'in the proper effort.' 'He generates desire' means he produces or sets in motion the wholesome desire to act. 'He strives' means he makes an effort of exertion. 'He arouses energy' means he makes bodily and mental energy. 'He exerts his mind' means with that co-nascent energy, he lifts his mind from the side of laziness. 'He strives' means he sets in motion the energy that constitutes right striving. These four terms, in sequence, should be connected with the actions of cultivation, development, making much of, and continuous application. Or, by this word 'strives', the vigorous energy that has reached its peak should be connected with cultivation and so on. 'For the sake of increase and fulfillment' means for the sake of fulfillment by means of the completion of development. 'That stability' means the persistence of wholesome states through the removal of their opposites. 'That non-confusion' means that non-perishing. 'That abundance' means the state of being extensive in every way, greatness. 'Completion of development' means fulfilled by development. This meaning should also be understood, because the preceding and succeeding terms are synonymous.

Pubbabhāgapaṭipadā kathitātaṃtaṃvisesādhigamassa paṭipadāvibhāvanāya āraddhattā. Akusalānaṃ dhammānaṃ anuppajjanena anatthāvahatā nāma natthīti vuttaṃ – ‘‘uppajjamānā’’ti vacanaṃ uppannānaṃ rāsantarabhāvena gahitattā. Tathā kusalānaṃ dhammānaṃ uppajjanenāti vuttaṃ – anuppajjamānāti vacanaṃ uppannānaṃ rāsantarabhāvena gahitattā. Nirujjhamānāti paṭipakkhasamāyogena vinassamānā, na khaṇanirodhavasena nirujjhamānā.

The preliminary practice has been discussed because it was undertaken to clarify the path for achieving various specific attainments. It is said that there is no bringing of harm by the non-arising of unwholesome states—the word 'arising' is taken as referring to their being included in a mass of already arisen states. Similarly, concerning the arising of wholesome states, it is said that the word 'arising' is taken as referring to their being included in a mass of already arisen states. 'Ceasing' means being destroyed through the association of opposing factors, not ceasing through momentary cessation.

Lobhādayo veditabbā, ye āraddhavipassakānaṃ uppajjanārahā. Sakiṃ uppajjitvāti sabhāvakathanamattametaṃ. Ekavārameva hi maggo uppajjati. Nirujjhamānoti saraseneva nirujjhamāno. Na hi tassa paṭipakkhasamāyogo nāma atthi. Phalassāti anantarakāleva uppajjanakaphalassa. Paccayaṃ datvāva nirujjhatīti iminā maggo sampati āyatiñca ekanteneva atthāvahoti dasseti. Purimasmimpīti ‘‘anuppannā me kusalā dhammā anuppajjamānā anatthāya saṃvatteyyu’’nti etasmiṃ tatiyavārepi. ‘‘Samathavipassanā gahetabbā’’ti vuttaṃ aṭṭhakathāyaṃ, taṃ pana maggassa anuppannatāya sabbhāvato, anuppajjamāne ca tasmiṃ vaṭṭānatthasabbhāvatoti maggassapi sādhāraṇabhāvato na yuttanti paṭikkhipati. Yadi samathavipassanānampi anuppatti anatthāvahā, maggassa anuppattiyā vattabbaṃ natthīti.

Greed and the like, which are liable to arise in those who have initiated insight, should be understood. 'Having arisen once'—this is merely a statement of its nature, for the path arises only once. 'Ceasing' means ceasing by its own nature, for it has no association with an opposing factor. 'Of the fruit' means of the fruit that arises in the immediately subsequent moment. 'Having given the condition, it ceases'—by this, it shows that the path is entirely beneficial both in the present and in the future. 'In the previous case also' refers to this third instance: 'Unarisen wholesome states, by not arising, would lead to harm.' It is said in the commentary that serenity and insight should be taken up, but he rejects this as not fitting. For this is also common to the path, since the path is as yet unarisen, and when it does not arise, there is certainly harm for the round of existence. If even the non-arising of serenity and insight is harmful, what need be said of the non-arising of the path?

Mahantaṃ[Pg.117], gāravaṃ hoti, tasmā ‘‘saṅghagāravena yathāruci vandituṃ na labhāmī’’ti saṅghena saha na nikkhami. Ettakaṃ dhātūnaṃ nidhānaṃ nāma aññatra natthi, mahādhātunidhānato hi nīharitvā katipayā dhātuyo tattha tattha cetiye upanītā, idha pana rāmagāmathūpe vinaṭṭhe nāgabhavanaṃ paviṭṭhā doṇamattā dhātuyo upanītā. Atimandāni noti nanu ativiya mandāni.

Great is the reverence; therefore, thinking, “Due to reverence for the Sangha, I cannot pay homage as I wish,” he did not leave with the Sangha. Nowhere else is there such a great deposit of relics. For from the great deposit of relics, a few relics were taken and placed here and there in various shrines. But here, when the Rāmagāma stupa was ruined, relics amounting to a doṇa measure, which had entered the Nāga abode, were brought. 'Are they not extremely slow?' means, 'Are they not indeed very slow?'

Saṃvijjitvāti ‘‘kathañhi nāma mādiso īdisaṃ anatthaṃ pāpuṇissatī’’ti saṃvegaṃ janetvā. Īdisaṃ nāma mādisaṃ ārabbha vattabbanti kiṃ vadatīti taṃ vacanaṃ anādiyanto.

'Having been stirred' means having generated a sense of spiritual urgency, thinking: 'How indeed could one like me come to such misfortune?' 'Disregarding that statement' means not taking to heart the statement, thinking: 'What is he saying, that such a thing is said concerning one like me?'

Santasamāpattito aññaṃ santhambhanakāraṇaṃ balavaṃ natthīti tato parihīno sammāpaṭipattiyaṃ patiṭṭhā kathaṃ bhavissatīti āha ‘‘santāya…pe… na sakkotī’’ti. Na hi mahārajjuyā chinnāya suttatantū santhambhetuṃ sakkontīti. Samathe dassetvā tena samānagatikā imasmiṃ visaye vipassanāpīti iminā adhippāyenāha ‘‘evaṃ uppannā samathavipassanā…pe… saṃvattantī’’ti.

There is no stronger cause for firm establishment than the attainment of peace. Therefore, for one who is deficient in it, how can there be a footing in right practice? Thus it is said: “Through peace... one is not able.” Indeed, when a great rope is cut, a cotton thread is not able to hold it together. Having shown this in the case of serenity, he says with the intention that insight also has the same course in this matter: “Thus arisen serenity and insight... lead to...”

Kāsāvanti kāsāvavatthaṃ. Kacchaṃ pīḷetvā nivatthanti pacchimaṃ ovaṭṭikaṃ pīḷento viya daḷhaṃ katvā nivatthaṃ addasaṃsūti yojanā.

'Kāsāva' means a saffron-colored garment. 'Wearing it with the loin-cloth fold tightened': the construction is that they saw him wearing it firmly, as if pressing down the final fold of the lower garment.

Vuttanayenāti (a. ni. ṭī. 1.1.394) ‘‘kāmā nāmete aniccā dukkhā vipariṇāmadhammā’’tiādinā vatthukāmakilesakāmesu ādīnavadassanapubbakanekkhammapaṭipattiyā chandarāgaṃ vikkhambhayato samucchindantassa ca ‘‘anuppanno ca kāmāsavo na uppajjatī’’tiādinā heṭṭhā sabbāsavasuttavaṇṇanādīsu (ma. ni. 1.15 ādayo; ma. ni. aṭṭha. 1.15 ādayo) vuttanayena. Ārammaṇarasaṃ anubhavitvā niruddhavipākoti tadārammaṇamāha. Anubhavitvā bhavitvā ca vigataṃ bhūtavigataṃ. Anubhūtabhūtā hi bhūtatāsāmaññena bhūta-saddena vuttā. Sāmaññameva hi upasaggena visesīyatīti. Anubhūtasaddo ca kammavacanicchāya abhāvato anubhavakavācako daṭṭhabbo. Vipāko ārammaṇe uppajjitvā niruddho bhutvāvigatoti vattabbataṃ arahati, [Pg.118] vikappagāhavasena rāgādīhi tabbipakkhehi ca akusalaṃ kusalañca kammaṃ ārammaṇarasaṃ anubhavitvā vigatanti vattabbataṃ arahati. Yathāvutto pana vipāko kevalaṃ ārammaṇarasānubhavanavaseneva pavattatīti anubhavitvā vigatattā nippariyāyeneva vutto, tassa ca tathā vuttattā kammaṃ bhavitvā vigatapariyāyena, yaṃ ‘‘uppannānaṃ akusalānaṃ dhammānaṃ pahānāya, uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā’’ti ettha ‘‘uppanna’’nti gahetvā taṃsadisānaṃ pahānaṃ, vuddhi ca vuttā. Vipaccituṃ okāsakaraṇavasena uppatitaṃ atītakammañca tato uppajjituṃ āraddho anāgato vipāko ca ‘‘okāsakatuppanno’’ti vutto. Yaṃ uppannasaddena vināpi viññāyamānaṃ uppannaṃ sandhāya ‘‘nāhaṃ, bhikkhave, sañcetanikāna’’ntiādi (a. ni. 10.217, 219) vuttaṃ.

'By the method stated' refers to the method stated in the sub-commentary (A. Ni. Ṭī. 1.1.394), beginning with 'These sensual pleasures are impermanent, suffering, and subject to change,' whereby one suppresses and eradicates sensual desire by the practice of renunciation, which is preceded by seeing the danger in sensual pleasures as objects and as defilements; and also by the method stated in the commentaries on the Sabbāsava Sutta and other texts (M.N. 1.15ff; M.N.A. 1.15ff), beginning with 'the unarisen influx of sensuality does not arise.' 'The result having ceased after experiencing the flavor of the object' refers to the registering consciousness (tadārammaṇa). 'Gone after having been experienced and having become' is bhūtavigata. For what has been experienced and has become is called by the word bhūta in the general sense of 'having become.' Indeed, it is the general meaning that is specified by the prefix. And the word anubhūta should be understood as having an active sense, due to the absence of an intended passive meaning. The result, having arisen in relation to the object and then ceased, is fit to be described as 'having become and passed away.' And due to grasping at concepts, unwholesome and wholesome kamma, along with their opposites, having experienced the flavor of the object, are fit to be described as 'passed away.' However, the aforementioned result occurs solely by way of experiencing the flavor of the object; and because it has passed away after having been experienced, it is stated directly. And because it is stated thus, kamma is stated indirectly as 'having become and passed away.' This is why in the passage 'for the abandoning of arisen unwholesome states and for the stability of arisen wholesome states,' by taking the word 'arisen,' the abandoning and growth of similar states are mentioned. Past kamma that has occurred by creating an opportunity to ripen, and the future result that has begun to arise from it, are called 'opportunity-arisen.' And that which is understood as 'arisen' even without the word 'arisen' being used is what is referred to in statements like: 'Monks, of intentional actions... I say...' (A.N. 10.217, 219).

Tesūti vipassanāya bhūmibhūtesu khandhesu. Anusayitakilesāti anusayavasena pavattā appahīnā maggena pahātabbā kilesā adhippetā. Tenāha ‘‘atītā…pe… na vattabbā’’ti. Tesañhi ambarukkhopamāya vattamānāditā na vattabbā maggena pahātabbānaṃ tādisassa vibhāgassa anuppajjanato. Appahīnāva hontīti iminā appahīnaṭṭhena anusayaṭṭhoti dasseti. Idaṃ bhūmiladdhuppannaṃ nāmāti idaṃ tesu khandhesu uppattirahakilesajātaṃ tāya eva uppattirahatāya bhūmiladdhuppannaṃ nāma, tebhūmakabhūmiladdhā nāma hotīti attho. Tāsu tāsu bhūmīsūti manussadevādiattabhāvasaṅkhātesu upādānakkhandhesu. Tasmiṃ tasmiṃ santāne anuppattianāpāditatāya asamugghātitā. Ettha ca laddhabhūmikaṃ bhūmiladdhanti vuttaṃ aggiāhito viya.

“In these” refers to the aggregates, which serve as the ground for insight. 'Latent defilements' means the defilements that persist by way of latency, are unabandoned, and are to be abandoned by the path. Hence it is said, “past… etc.… cannot be spoken of.” For of these defilements to be abandoned by the path, 'present, etc.' cannot be spoken, as in the simile of the mango tree, because such a distinction does not arise. By 'they are simply unabandoned,' he shows that the meaning of 'latency' is the meaning of 'unabandoned.' “This is called ‘arisen having gained a ground’” means that this class of defilements, which is liable to arise in those aggregates, is called “arisen having gained a ground” precisely because of its liability to arise; the meaning is that it is “gained on the ground of the three realms.” “In those various grounds” refers to the aggregates of clinging, designated as states of individual existence such as human, divine, etc. In each continuum, they are uneradicated due to not having occurred and not having been produced. And here, what has obtained a ground is called 'ground-gained,' like fire that has been taken up.

Okāsakatuppanna-saddepi ca okāso kato etenāti okāso kato etassāti ca atthadvayepi kata-saddassa paranipāto daṭṭhabbo. Āhatakhīrarukkho viya nimittaggāhavasena adhiggahitaṃ ārammaṇaṃ, anāhatakhīrarukkho viya avikkhambhitatāya antogadhakilesaṃ ārammaṇaṃ. Nimittaggāhakāvikkhambhitakilesā vā puggalā āhatānāhatakhīrarukkhasadisā. Purimanayenevāti avikkhambhituppanne viya ‘‘imasmiṃ nāma ṭhāne nuppajjissantīti na vattabbā. Kasmā? Asamugghātitattā’’ti yojetvā vitthāretabbaṃ.

And in the word 'okāsakatuppanna' (opportunity-arisen), the posterior placing of the word 'kata' should be understood in both meanings: 'an opportunity was made by this' and 'an opportunity was made for this.' Like a milk-tree that has been struck, the object is apprehended by way of grasping a sign; like a milk-tree that has not been struck, the object is one with defilements lurking within due to not being suppressed. Or, individuals who grasp signs or have unsuppressed defilements are like the struck and unstruck milk-trees. 'By the former method' means that, as in the case of what arises from the unsuppressed, it should be connected and elaborated thus: 'It cannot be said, “They will not arise in this place.” Why? Because they have not been eradicated.'”

Vuttaṃ paṭisambhidāmagge. Tattha ca maggena pahīnakilesānameva tidhā navattabbataṃ apākaṭaṃ supākaṭaṃ kātuṃ ajātaphalarukkho upamābhāvena āgato[Pg.119]. Atītādīnaṃ appahīnatā dassanatthampi ‘‘jātaphalarukkhena dīpetabba’’nti vuttaṃ. Tattha yathā acchinne rukkhe nibbattārahāni phalāni chinne anuppajjamānāni na kadāci sasabhāvāni ahesuṃ honti bhavissanti cāti tāni atītādibhāvena na vattabbāni, evaṃ maggena pahīnakilesā ca daṭṭhabbā. Yathā chede asati phalāni uppajjissanti, sati ca nuppajjissantīti chedassa sātthakatā, evaṃ maggabhāvanāya ca sātthakatā yojetabbā.

It is said in the Paṭisambhidāmagga. There, to make very clear what was unclear regarding the fact that the defilements abandoned by the path cannot be spoken of in three ways, the analogy of a tree that has not yet borne fruit is introduced. Also, to show the non-abandonment of those in the past, etc., it is said, 'It should be illustrated with a tree that has borne fruit.' Therein, just as fruits that were capable of arising on an uncut tree do not arise when it is cut, and were never of their own nature, are not, nor will be, and thus cannot be spoken of in terms of past, etc.; in the same way, the defilements abandoned by the path should be regarded. Just as when there is no cutting, fruits will arise, but when there is cutting, they will not arise, thus showing the purposefulness of cutting; in the same way, the purposefulness of developing the path should be connected.

Tepi pajahatiyeva kilesappahāneneva tesampi anuppattidhammatāpādanato. Abhisaṅkhāraviññāṇassāti paṭisandhiviññāṇassa. Upādinnaanupādinnatoti upādinnakhandhato ceva kilesato ca. Upapattivasena vuṭṭhānaṃ dassetumāha – ‘‘bhavavasena panā’’tiādi. Ye sotāpannassa satta bhavā appahīnā, tato pañca ṭhapetvā itare dve ‘‘sugatibhavekadesā’’ti adhippetā. Sugatikāmabhavatoti sugatibhavekadesabhūtakāmabhavato. Arahattamaggo rūpārūpabhavato vuṭṭhāti uddhambhāgiyasaṃyojanasamugghātabhāvato. Yadi arahattamaggo eva ariyamaggo siyā, so eva sabbakilese pajaheyya, sabbabhavehipi vuṭṭhaheyya. Yasmā pana odhisova kilesā pahīyanti, tasmā heṭṭhimaheṭṭhimamaggehi pahīnāvasese kilese so pajahati, iti imaṃ sāmatthiyaṃ sandhāya ‘‘sabbabhavehi vuṭṭhātiyevātipi vadantī’’ti vuttaṃ. Tathā hi so eva ‘‘vajirūpamo’’ti vutto.

It abandons those too, by the very abandoning of defilements, because it brings about for them the state of non-arising. 'Of formations-consciousness' means of rebirth-linking consciousness. 'From the grasped and the ungrasped' means from the aggregates subject to clinging and from the defilements. To show emergence by way of becoming, he says: 'But by way of becoming…' and so on. Of the seven becomings not abandoned by a stream-enterer, setting aside five, the other two are intended as 'a portion of a happy becoming.' 'From a happy sensual becoming' means from the sensual becoming that constitutes a portion of a happy becoming. The path of arahantship emerges from the form and formless becomings because it eradicates the higher fetters. If the path of arahantship were the only noble path, it alone would abandon all defilements and emerge from all becomings. But since defilements are abandoned in stages, it abandons the defilements remaining after abandonment by the lower paths. Therefore, with reference to this capability, it is said: 'some say that it emerges from all becomings indeed.' For it is said to be 'like a diamond.'

Hotu tāva vuttanayena anuppannānaṃ akusalānaṃ anuppādāya, uppannānaṃ uppannasadisānaṃ pahānāya anuppattidhammatāpādanāya maggabhāvanā, atha maggakkhaṇe kathaṃ anuppannānaṃ kusalānaṃ uppādāya uppannānañca ṭhitiyā bhāvanā hoti ekacittakkhaṇikattā tassāti codeti, itaro ‘‘maggappavattiyāyevā’’ti parihāramāha. Maggo hi kāmañcekacittakkhaṇiko, tathārūpo panassa pavattiviseso, yaṃ anuppannā kusalā dhammā sātisayaṃ uppajjanti, uppannā ca savisesaṃ pāripūriṃ pāpuṇanti. Tenāha ‘‘maggo hī’’tiādi. Kiñcāpi ariyamaggo vattamānakkhaṇe anuppanno nāma na hoti, anuppannapubbataṃ upādāya upacāravasena tathā vuccatīti dassetuṃ ‘‘anāgatapubbaṃ hī’’tiādi vuttaṃ. Ayamevāti ayaṃ maggassa yathāpaccayapavatti [Pg.120] eva ṭhiti nāmāti, maggasamaṅgī puggalo maggampi bhāvento eva tassa ṭhitiyā bhāvetīti vattuṃ vaṭṭati.

Let it be granted that, in the way stated, the development of the path is for the non-arising of unarisen unwholesome states, for the abandoning of arisen unwholesome states and those similar to them, and for bringing about the state of non-recurrence. But how, at the moment of the path, does the development for the arising of unarisen wholesome states and for the stability of arisen ones occur, given that the path lasts only a single mind-moment? This is the objection. The other gives the reply: 'It is precisely through the occurrence of the path.' For although the path lasts only a single mind-moment, its distinctive mode of occurrence is such that unarisen wholesome states arise with excellence, and arisen ones reach fulfillment with distinction. Hence he says, 'For the path…' and so on. To show that although the noble path is not, in the present moment, something unarisen, it is spoken of in this way figuratively, with reference to its having been previously unarisen, it is said, 'For what was previously unarisen…' and so on. This very occurrence of the path in accordance with its conditions is what is called 'stability.' Thus, it is proper to say that a person endowed with the path, while developing the path, also develops it for its stability.

Upasamamānaṃ gacchatīti vikkhambhanavasena samucchedavasena kilese upasamentaṃ vattati. Pubbabhāgindriyāni eva vā adhippetāni. Tenevāha ‘‘kilesūpasamatthaṃ vā gacchatī’’ti.

'Going to pacification' means proceeding while pacifying defilements by way of suppression or by way of eradication. Or, the faculties of the preliminary part are intended. Therefore, it is said: 'Or, one who goes for the sake of pacifying defilements.'

248. Adhimuccanaṭṭhenāti (dī. ni. ṭī. 2.129; a. ni. ṭī. 3.8.66) adhikaṃ savisesaṃ muccanaṭṭhena, tenāha ‘‘suṭṭhu muccanaṭṭho’’ti. Etena satipi sabbassapi rūpāvacarajjhānassa vikkhambhanavasena paṭipakkhato vimuttabhāve yena bhāvanāvisesena taṃ jhānaṃ sātisayaṃ paṭipakkhato vimuccitvā pavattati, so bhāvanāviseso dīpito. Bhavati hi samānajātiyuttopi bhāvanāvisesena pavattiākāraviseso. Yathā taṃ saddhāvimuttato diṭṭhippattassa, tathā paccanīkadhammehi suṭṭhu vimuttatāya eva aniggahitabhāvena nirāsaṅkatāya abhirativasena suṭṭhu adhimuccanaṭṭhenapi vimokkho. Tenāha ‘‘ārammaṇe cā’’tiādi. Ayaṃ panatthoti ayaṃ adhimuccanattho pacchimavimokkhe nirodhe natthi. Kevalo vimuttattho eva tattha labbhati, taṃ sayameva parato vakkhati.

248. 'In the sense of firm resolve' means in the sense of being released additionally and with distinction; therefore he says, 'the sense of being well-released.' By this is shown that distinctive development by which, even though all fine-material jhānas are in a state of being liberated from opposing factors by way of suppression, that jhāna proceeds by being exceptionally released from opposing factors. For even among those of the same kind, there is a distinctive mode of occurrence due to a distinctive development, just as that of one who has attained vision differs from one liberated by faith. So too, through being well-released from opposing states, and thus by being unconstrained, free from hesitation, and by way of thorough delight, there is liberation also in the sense of firm resolve. Hence he says, 'and in the object…' and so on. But this meaning—this sense of firm resolve—does not exist in the final liberation, which is cessation. There, only the meaning of release is found. That he will explain himself later.

Rūpīti yenāyaṃ sasantatipariyāpannena rūpena samannāgato, taṃ yassa jhānassa hetubhāvena visiṭṭhaṃ rūpaṃ hoti. Yena visiṭṭhena rūpena ‘‘rūpī’’ti vucceyya rūpī-saddassa atisayatthadīpanato, tadeva sasantatipariyāpannarūpanimittaṃ jhānamiva paramatthato rūpībhāvasādhakanti daṭṭhabbaṃ. Tenāha ‘‘ajjhatta’’ntiādi. Rūpajjhānaṃ rūpaṃ uttarapadalopena. Rūpānīti panettha purimapadalopo daṭṭhabbo. Tena vuttaṃ ‘‘nīlakasiṇādīni rūpānī’’ti.

'One with form' means one who is endowed with form included in one's own continuity, which form is distinguished as the cause for that jhāna. It should be understood that the very distinguished form by which one would be called 'one with form'—because this shows the excellent meaning of the word 'rūpī'—that sign of form included in one's own continuity, like the jhāna itself, establishes in an ultimate sense the state of being 'one with form.' Hence he says, 'internal…' and so on. Rūpajjhānaṃ becomes rūpaṃ by elision of the last member. In rūpāni, however, the elision of the first member should be understood. Therefore, it is said, 'the blue kasiṇa and so on are forms.'

Antoappanāyaṃ subhanti ābhogo natthīti iminā pubbābhogavasena adhimutti siyāti dasseti. Evañhettha tathāvattabbatāpatticodanā anavakāsā hoti. Yasmā suvisuddhesu nīlādīsu vaṇṇakasiṇesu tattha katādhikārānaṃ abhirativasena suṭṭhu adhimutti siyā, tasmā aṭṭhakathāyaṃ tathā tatiyo vimokkho saṃvaṇṇito. Yasmā pana mettādivasena pavattamānā bhāvanā satte appaṭikūlato dahati, [Pg.121] te subhato adhimuccitvāva pavattati, tasmā paṭisambhidāmagge (paṭi. ma. 1.212) brahmavihārabhāvanā ‘‘subhavimokkho’’ti vuttā, tayidaṃ ubhayampi tena tena pariyāyena vuttattā na virujjhatīti daṭṭhabbaṃ.

By the statement, 'In internal absorption, there is no advertence "beautiful",' he shows that there can be firm resolve by way of preliminary advertence. Thus, in this case, the accusation of being obliged to speak in that way is groundless. Since in the perfectly purified color kasiṇas, such as blue, there can be a firm resolve by way of delight for those who have made a foundation therein, the third liberation is described in that way in the commentary. Moreover, since the development proceeding by way of loving-kindness and so on regards beings as non-repulsive, it proceeds only after having firmly resolved upon them as beautiful. Therefore, in the Paṭisambhidāmagga, the development of the divine abidings is called the 'liberation of the beautiful.' It should be understood that both of these are not contradictory, because they are stated each in its own way.

Sabbasoti anavasesato. Na hi catunnaṃ arūpakkhandhānaṃ ekadesopi tattha avasiṭṭhoti. Vissaṭṭhattāti yathāparicchinne kāle nirodhitattā. Uttamo vimokkho nāma ariyeheva samāpajjitabbato, ariyaphalapariyosānattā diṭṭheva dhamme nibbānappattibhāvato ca.

'Completely' means without remainder. For not even a portion of the four immaterial aggregates remains there. 'Because of being relinquished' means because of being ceased at the determined time. It is called the supreme liberation because it is to be attained only by the noble ones, because it culminates in the fruit of arahantship, and because it is the state of having attained Nibbāna in this very life.

249. Abhibhavatīti abhibhu (dī. ni. ṭī. 2.173; a. ni. ṭī. 3.6.61-65) parikammaṃ, ñāṇaṃ vā. Abhibhu āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Abhibhavitabbaṃ vā ārammaṇasaṅkhātaṃ āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Ārammaṇābhibhavanato abhibhu ca taṃ āyatanañca yogino sukhavisesānaṃ adhiṭṭhānabhāvato manāyatanadhammāyatanabhāvato cātipi sasampayuttaṃ jhānaṃ abhibhāyatanaṃ. Tenāha ‘‘abhibhavanakāraṇānī’’tiādi. Tānīti abhibhāyatanasaññitāni jhānāni. Samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāvasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavattoti daṭṭhabbo. Parikammavasena ajjhattaṃ rūpasaññī, na appanāvasena. Na hi paṭibhāganimittārammaṇā appanā ajjhattavisayā sambhavati. Taṃ pana ajjhatta parikammavasena laddhaṃ kasiṇanimittaṃ asuvisuddhameva hoti, na bahiddhā parikammavasena laddhaṃ viya visuddhaṃ.

249. "Abhibhavati" means 'overcomes' (Dī. Ni. Ṭī. 2.173; A. Ni. Ṭī. 3.6.61-65), referring to preparatory work or knowledge. The sphere of mastery (abhibhāyatana) is the jhāna, for it is the sphere of one who overcomes. Alternatively, its sphere is the sphere (āyatana) to be overcome, designated as the object; hence it is a sphere of mastery, the jhāna. Because it overcomes the object, it is mastery, and because it is a sphere serving as the basis for the meditator's special happiness, and being the mental base (manāyatana) and the mental-object base (dhammāyatana), the associated jhāna is a sphere of mastery. Hence it is said, "the causes of overcoming," etc. "These" refers to the jhānas designated as spheres of mastery. For one who has emerged from the attainment, it should be understood that the advertence proceeds by taking up the mode of overcoming that occurred at the moment of jhāna, by means of the development of the preliminary part. By means of preparatory practice, one perceives form internally, not by means of absorption. For absorption with a counterpart sign as its object is not possible with an internal object. However, the kasiṇa sign attained through internal preparatory practice is not very pure, not pure like one attained through external preparatory practice.

Parittānīti yathāladdhāni suppasarāvamattāni. Tenāha ‘‘avaḍḍhitānī’’ti. Parittavasenevāti vaṇṇavasena ābhoge vijjamānepi parittavaseneva idamabhibhāyatanaṃ vuttaṃ. Parittatā hettha abhibhavanassa kāraṇaṃ. Vaṇṇābhoge satipi asatipi abhibhāyatanabhāvanā nāma tikkhapaññasseva sambhavati, na itarassāti ‘‘ñāṇuttariko puggalo’’ti. Abhibhavitvā samāpajjatīti ettha abhibhavanaṃ samāpajjanañca upacārajjhānādhigamasamanantarameva appanājhānuppādananti āha ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti. Saha nimittuppādenāti ca appanāparivāsābhāvassa lakkhaṇavacanametaṃ. Yo ‘‘khippābhiñño’’ti vuccati[Pg.122], tatopi ñāṇuttarasseva abhibhāyatanabhāvanā. Etthāti etasmiṃ nimitte. Appanaṃ pāpetīti bhāvanā appanaṃ neti.

"Limited" means as obtained, about the size of a small bowl. Therefore it is said, "not enlarged." "By means of the limited" means that even when there is advertence by means of color, this sphere of mastery is spoken of as being by means of the limited. Here, limitedness is the cause for the overcoming. Whether there is advertence to color or not, the development of the sphere of mastery is possible only for one of sharp wisdom, not for others; therefore, it is said, "a person superior in knowledge." "Having overcome, one attains": here, the overcoming and the attainment are the production of absorption-jhāna immediately after the attainment of access concentration. Thus it is said, "here, one attains absorption simultaneously with the arising of the sign." "Simultaneously with the arising of the sign" is a statement characterizing the absence of a preparatory period for absorption. The development of the sphere of mastery is for one who is superior in knowledge, even more so than one who is called "of swift direct knowledge." "Here" means in this sign. "Attains absorption" means the development leads to absorption.

Ettha ca keci ‘‘uppanne upacārajjhāne taṃ ārabbha ye heṭṭhimantena dve tayo javanavārā pavattanti, te upacārajjhāna pakkhikā eva, tadanantarañca bhavaṅgaparivāsena upacārāsevanāya ca vinā appanā hoti, saha nimittuppādeneva appanaṃ pāpetī’’ti vadanti, taṃ tesaṃ matimattaṃ. Na hi pārivāsikaparikammena appanāvāro icchito, nāpi mahaggatappamāṇajjhānesu viya upacārajjhāne ekantato paccavekkhaṇā icchitabbā, tasmā upacārajjhānādhigamato paraṃ katipayabhavaṅgacittāvasāne appanaṃ pāpuṇanto ‘‘saha nimittuppādenevettha appanaṃ pāpetī’’ti vutto. ‘‘Saha nimittuppādenā’’ti ca adhippāyikamidaṃ vacanaṃ, na nītatthaṃ, adhippāyo vuttanayeneva veditabbo.

Here, some say: "When access concentration has arisen, taking that as object, the two or three impulsion-courses that occur at the very end belong to the side of access concentration. Immediately after that, absorption occurs without a preparatory period of life-continuum and without cultivation of access concentration, and one attains absorption simultaneously with the arising of the sign." This is merely their opinion. For an absorption-course is not intended through the preparatory work of a probationary period, nor should reviewing be absolutely required in access concentration as it is in the exalted and immeasurable jhānas. Therefore, one who attains absorption after the attainment of access concentration, at the end of a few life-continuum mind-moments, is said to "attain absorption here simultaneously with the arising of the sign." And the statement "simultaneously with the arising of the sign" is a statement requiring interpretation, not of explicit meaning; its intention should be understood in the way that has been explained.

Na antosamāpattiyaṃ tadā tathārūpassa ābhogassa asambhavato, samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāvasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavattoti daṭṭhabbaṃ. Abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 204) pana ‘‘iminā panassa pubbabhāgo kathito’’ti vuttaṃ. Antosamāpattiyaṃ tathā ābhogābhāve kasmā ‘‘jhānasaññāyapī’’ti vuttanti āha ‘‘abhibhava…pe… atthī’’ti.

Not during the attainment itself, because at that time such an advertence is impossible. It should be understood that for one who has arisen from attainment, the advertence proceeds by taking up the mode of overcoming that occurred at the moment of jhāna, by means of the development of the preliminary part. However, in the Abhidhamma commentary (DhsA. 204) it is said, "By this, his preliminary part has been described." If there is no such advertence during the attainment itself, why is it said, "even by the perception of jhāna"? The reply is: "overcoming... etc. ... exists."

Vaḍḍhitappamāṇānīti vipulappamāṇānīti attho, na ekaṅguladvaṅgulādivasena vaḍḍhitappamāṇānīti tathā vaḍḍhanassevettha asambhavato. Tenāha ‘‘mahantānī’’ti.

"Of increased measure" means of vast measure, not increased by one inch or two inches, since such increase is impossible here. Therefore, it is said, "large."

Rūpe saññā rūpasaññā, sā assa atthīti rūpasaññī, na rūpasaññī arūpasaññī. Saññāsīsena jhānaṃ vadati. Rūpasaññāya anuppādanamevettha alābhitā. Bahiddhāva uppannanti bahiddhāvatthusmiṃyeva uppannaṃ. Abhidhamme pana ‘‘ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, appamāṇāni suvaṇṇadubbaṇṇānī’’ti evaṃ catunnaṃ abhibhāyatanānaṃ āgatattā abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 204) ‘‘kasmā pana yathā suttante – ‘ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānī’tiādi vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ [Pg.123] arūpasaññitāva vuttā’’ti codanaṃ katvā ‘‘ajjhattarūpānaṃ anabhibhavanīyato’’ti kāraṇaṃ vatvā ‘‘tattha vā hi idha vā bahiddhārūpāneva abhibhavitabbāni, tasmā tāni niyamato vattabbānīti tatrāpi idhāpi vuttāni. ‘Ajjhattaṃ arūpasaññī’ti idaṃ pana satthu desanāvilāsamattamevā’’ti vuttaṃ.

Perception of form is form-perception. One who has that is a form-perceiver; one who does not have form-perception is a non-form perceiver. He speaks of jhāna with perception as the chief. Here, the non-arising of form-perception is simply a non-acquisition. What arises externally arises only in an external object. In the Abhidhamma, however, it is said: "Internally a non-form perceiver, externally one sees forms, limited, fair and foul, unlimited, fair and foul." Thus, because this pertains to the four bases of mastery, in the Abhidhamma commentary (DhsA. 204), the question is raised: "But why, as in the suttas—'internally a form-perceiver, one sees external forms, limited,' and so on—is it not stated thus here, but in all four bases of mastery, only internal non-form perception is mentioned?" After raising this objection, the reason is given: "Because internal forms cannot be overcome." It is then explained: "For there or here, only external forms are to be overcome. Therefore, those must be stated definitively. Thus, they are stated both there and here. The phrase 'internally a non-form perceiver,' however, is merely an expression of the Teacher's skillful means in teaching."

Ettha ca vaṇṇābhogarahitāni sahitāni ca sabbāni ‘‘parittāni suvaṇṇadubbaṇṇānī’’ti vuttāni, tathā ‘‘appamāṇānī’’ti daṭṭhabbāni. Atthi hi eso pariyāyo ‘‘parittāni abhibhuyya tāni ce kadāci vaṇṇavasena ābhujitāni honti suvaṇṇadubbaṇṇāni abhibhuyyā’’ti. Pariyāyakathā hi suttantadesanāti. Abhidhamme pana nippariyāyadesanattā vaṇṇābhogarahitāni visuṃ vuttāni, tathā sahitāni. Atthi hi ubhayattha abhibhavanapariyāyoti ‘‘ajjhattaṃ rūpasaññī’’tiādinā paṭhamadutiyaabhibhāyatanesu paṭhamavimokkho, tatiyacatutthābhibhāyatanesu dutiyavimokkho, vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanappavattito saṅgahito, abhidhamme pana nippariyāyadesanattā vimokkhābhibhāyatanāni asaṅkarato dassetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni, sabbāni ca vimokkhakiccāni jhānāni vimokkhadesanāyaṃ vuttāni. Tadetaṃ ‘‘ajjhattaṃ rūpasaññī’’ti āgatassa abhibhāyatanadvayassa abhidhamme abhibhāyatanesu avacanato ‘‘rūpī rūpāni passatī’’tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati.

Here, all those devoid of advertence to color, as well as those accompanied by it, are called "limited, fair and foul," and similarly, they should be understood as "unlimited." For there is this figurative expression: "Having overcome the limited, if on occasion they are adverted to by means of color, they become 'having overcome the fair and foul.'" Indeed, figurative explanation is the teaching of the discourses. In the Abhidhamma, however, because the teaching is non-figurative, those devoid of advertence to color are spoken of separately, and likewise those accompanied by it. For in both cases, there is the mode of overcoming. Thus, by "internally a form-perceiver" and so forth, the first liberation is included in the first and second spheres of mastery, the second liberation in the third and fourth spheres of mastery, and the third liberation in the color spheres of mastery, through the process of overcoming. But in the Abhidhamma, because the teaching is non-figurative, in order to show the liberations and spheres of mastery without confusion, the spheres of mastery are discussed, omitting the liberations, while all the jhānas that have the function of liberation are stated in the teaching on the liberations. Therefore, it is understood that this distinction has been made because the pair of spheres of mastery beginning with "internally a form-perceiver" is not mentioned in the Abhidhamma’s section on the spheres of mastery, and because statements like "one with form sees forms" are common statements fulfilling all the functions of the liberations.

‘‘Ajjhattarūpānaṃ anabhibhavanīyato’’ti idaṃ abhidhamme katthacipi ‘‘ajjhattaṃ rūpāni passatī’’ti avatvā sabbattha yaṃ vuttaṃ ‘‘bahiddhārūpāni passatī’’ti, tassa kāraṇavacanaṃ. Tena yaṃ aññahetukaṃ, taṃ tena hetunā vuttaṃ, yaṃ pana desanāvilāsahetukaṃ ajjhattaṃ arūpasaññitāya eva abhidhamme vacanaṃ, na tassa aññaṃ kāraṇaṃ maggitabbanti dasseti. Ajjhattarūpānaṃ anabhibhavanīyatā ca tesaṃ bahiddhārūpānaṃ viya avibhūtattā, desanāvilāso ca yathāvuttavavatthānavasena veditabbo, veneyyajjhāsayavasena vijjamānapariyāyakathanabhāvato. ‘‘Suvaṇṇadubbaṇṇānī’’ti eteneva siddhattā nīlādiabhibhāyatanāni na vattabbānīti ce? Na, nīlādīsu [Pg.124] katādhikārānaṃ nīlādibhāvasseva abhibhavanakāraṇattā. Na hi tesaṃ parisuddhāparisuddhavaṇṇānaṃ parittatā tadappamāṇatā vā abhibhavanakāraṇaṃ, atha kho nīlādibhāvo evāti. Etesu ca parittādikasiṇarūpesu yaṃ caritassa imāni abhibhāyatanāni ijjhanti, taṃ dassetuṃ ‘‘imesu panā’’tiādi vuttaṃ.

The statement 'because internal forms cannot be overcome' is the reason for what is said everywhere in the Abhidhamma—'one sees external forms'—without ever saying 'one sees internal forms.' This shows that what has another cause is stated for that reason, while for the statement in the Abhidhamma of only internal formless perception, which has the grace of the teaching as its cause, no other reason should be sought. The inability to overcome internal forms is due to their being indistinct, like external forms. And the grace of the teaching should be understood according to the distinctions already stated, based on the disposition of those to be trained and the fact that it is a statement of an existing mode. If it is said that since this is established by 'of fair and foul color,' the bases of mastery related to blue, etc., need not be mentioned? No, because for those who have undertaken the practice with blue, etc., the very nature of blue, etc., is the cause of overcoming. For it is not the limitedness or boundlessness of their pure or impure colors that is the cause of overcoming, but rather the nature of blue, etc., itself. And to show for which temperament these bases of mastery succeed among these limited and other kasiṇa forms, it is said, 'But in these...,' etc.

Sabbasaṅgāhikavasenāti sakalanīlavaṇṇanīlanidassananīlanibhāsānaṃ sādhāraṇavasena. Vaṇṇavasenāti sabhāvavaṇṇavasena. Nidassanavasenāti passitabbatāvasena. Obhāsavasenāti sappabhāsatāya avabhāsanavasena. Umāpupphanti atasipupphaṃ. Nīlameva hoti vaṇṇasaṅkarābhāvato. Bārāṇasiyaṃ bhavanti bārāṇasiyaṃ samuṭṭhitaṃ.

'By way of all-inclusiveness' means by way of being common to all blue colors, blue appearances, and blue radiances. 'By way of color' means by way of its natural color. 'By way of appearance' means by way of being visible. 'By way of radiance' means by way of shining, by way of illuminating. 'Flax flower' means the atasi flower. It is simply blue due to the absence of color mixture. They are of Bārāṇasī; it arose in Bārāṇasī.

Te dhammeti te satipaṭṭhānādidhamme ceva aṭṭhavimokkhadhamme ca. Ciṇṇavasībhāvāyeva tattha abhivisiṭṭhāya paññāya pariyosānuttaraṃ sataṃ gatā abhiññāvosānapāramippattā.

'Those dhammas' means the dhammas beginning with the foundations of mindfulness, and also the dhammas of the eight liberations. Through the very state of cultivated mastery, they have gone to the unsurpassed culmination by means of especially distinguished wisdom, having attained the perfection that is the culmination of direct knowledge.

250. Sakalaṭṭhenāti (dī. ni. ṭī. 3.346; a. ni. ṭī. 3.10.25) sakalabhāvena, asubhanimittādīsu viya ekadese aṭṭhatvā anavasesato gahetabbaṭṭhenāti attho. Yathā khettaṃ sassānaṃ uppattiṭṭhānaṃ vaḍḍhiṭṭhānañca, evameva taṃtaṃsampayuttadhammānanti āha ‘‘khettaṭṭhenā’’ti. Paricchinditvāti idaṃ uddhaṃ adho tiriyanti yojetabbaṃ. Paricchinditvā eva hi sabbattha kasiṇaṃ vaḍḍhetabbaṃ. Tena tena kāraṇenāti upariādīsu tena tena kasiṇena. Yathā kinti āha – ‘‘ālokamiva rūpadassanakāmo’’ti, yathā dibbacakkhunā uddhaṃ ce rūpaṃ daṭṭhukāmo, uddhaṃ ālokaṃ pasāreti, adho ce, adho, samantato ce rūpaṃ daṭṭhukāmo, samantato ālokaṃ pasāreti, evaṃ sabbakasiṇanti attho. Ekassāti pathavīkasiṇādīsu ekekassa. Aññabhāvānupagamanatthanti aññakasiṇabhāvānupagamanadīpanatthaṃ, aññassa vā kasiṇabhāvānupagamanadīpanatthaṃ. Na hi aññena pasāritakasiṇaṃ tato aññena pasāritakasiṇabhāvaṃ upagacchati, evampi nesaṃ aññakasiṇasambhedābhāvo veditabbo. Na aññaṃ pathavīādi. Na hi udakena ṭhitaṭṭhāne sasambhārapathavī atthi. Aññakasiṇasambhedoti āpokasiṇādinā saṅkaro[Pg.125]. Sabbatthāti sabbesu sesakasiṇesu. Ekadese aṭṭhatvā anavasesapharaṇaṃ pamāṇassa aggahaṇato appamāṇaṃ. Teneva hi nesaṃ kasiṇasamaññā. Tathā hi ‘‘tañhī’’tiādimāha. Tattha cetasā pharantoti bhāvanācittena ārammaṇaṃ karonto. Bhāvanācittañhi kasiṇaṃ parittaṃ vā vipulaṃ vā sakalameva manasi karoti.

250. 'In the sense of entirety' (Dī. Ni. Ṭī. 3.346; A. Ni. Ṭī. 3.10.25) means by way of its entire nature; the meaning is that it should be grasped completely without remainder, not by standing in one part as in the case of the signs of foulness, etc. Just as a field is the place of origin and the place of growth for crops, so too is it for the associated dhammas—hence it is called 'in the sense of a field.' 'Having delimited' should be connected with 'upwards, downwards, and sideways.' For it is only by having delimited it that the kasiṇa is to be expanded everywhere. 'By that particular cause' refers to that particular kasiṇa in the cases of 'above,' etc. How so? He says: 'like one desiring to see forms with light.' Just as one wishing to see a form above with the divine eye extends light upwards, or below if wishing to see a form below, or all around if desiring to see forms in all directions, so too is the meaning for all kasiṇas. 'Of one' refers to each individual one among the earth kasiṇa, etc. 'For the purpose of not assuming another nature' means for the purpose of clarifying that it does not assume the nature of another kasiṇa, or that another does not assume its kasiṇa nature. For a kasiṇa expanded by one does not assume the nature of a kasiṇa expanded by another—thus, their non-mixing with other kasiṇas should be understood. 'Not another' means earth, etc. For where water stands, there is no earth with its constituent parts. 'Mixing with other kasiṇas' means mixing with the water kasiṇa, etc. 'Everywhere' refers to all the remaining kasiṇas. Spreading without remainder after being established in one part is 'immeasurable' due to not grasping a measure. For this very reason, they have the designation 'kasiṇa.' Thus, it is said: 'That indeed,' etc. There, 'spreading with the mind' means making it the object with the mind of meditation. For the mind of meditation attends to the kasiṇa—whether limited or vast—as a whole.

Kasiṇugghāṭimākāse pavattaṃ viññāṇaṃ pharaṇaappamāṇavasena ‘‘viññāṇakasiṇa’’nti vuttaṃ. Tathā hi taṃ ‘‘viññāṇa’’nti vuccati. Kasiṇavasenāti ugghāṭitakasiṇavasena kasiṇugghāṭimākāse uddhaṃadhotiriyatā veditabbā. Yattakañhi ṭhānaṃ kasiṇaṃ pasāritaṃ, tattakaṃ ākāsabhāvanāvasena ākāsaṃ hotīti. Evaṃ yattakaṃ ṭhānaṃ ākāsaṃ hutvā upaṭṭhitaṃ, tattakaṃ ākāsameva hutvā viññāṇassa pavattanato āgamanavasena viññāṇakasiṇepi uddhaṃadhotiriyatā vuttāti ‘‘kasiṇugghāṭimākāsavasena tattha pavattaviññāṇe uddhaṃadhotiriyatā veditabbā’’ti āha.

The consciousness occurring in the space where the kasiṇa has been removed is called 'consciousness kasiṇa' by way of its immeasurable pervasion. For thus it is called 'consciousness.' 'By way of the kasiṇa' means that by way of the removed kasiṇa, 'upwards, downwards, and sideways' should be understood in the space where the kasiṇa has been removed. For to whatever extent the kasiṇa was expanded, to that extent it becomes space by way of the development of space. Thus, to whatever extent space has arisen and appeared, to that extent, because consciousness proceeds as that very space, 'upwards, downwards, and sideways' is stated even in the consciousness kasiṇa by way of derivation. Therefore, it is said: 'In the consciousness occurring there, by way of the space where the kasiṇa has been removed, "upwards, downwards, and sideways" should be understood.'

252. Vuttoyeva vammikasutte. Nissitañca chavatthunissitattā vipassanāñāṇassa. Paṭibaddhañca tena vinā appavattanato kāyasaññitānaṃ rūpadhammānaṃ ārammaṇakaraṇato ca. Suṭṭhu bhāti obhāsatīti vā subho. Kuruvindajātiādijātivisesopi maṇi ākarapārisuddhimūlako evāti āha ‘‘suparisuddhaākarasamuṭṭhito’’ti. Dosanīharaṇavasena parikammanipphattīti āha ‘‘suṭṭhu kataparikammo apanītapāsāṇasakkharo’’ti. Dhovanavedhanādīhīti catūsu pāsāṇesu dhovanena ceva kāḷakādiapaharaṇatthāya suttena āvunanatthāya ca vijjhanena. Tāpasaṇhakaraṇādīnaṃ saṅgaho ādi-saddena. Vaṇṇasampattinti suttassa vaṇṇasampattiṃ.

252. This is explained in the Vammika Sutta. And it is dependent, because insight knowledge is dependent on six bases. And it is bound, because without it, it does not proceed, and because it makes the material phenomena designated as 'body' its object. 'Subha' means it shines well or is radiant. Even a jewel of a special kind, such as the Kuruvinda kind, has the purity of its mine as its root—hence it is said, 'arisen from a perfectly pure mine.' Because of the accomplishment of preparatory work by way of removing defects, it is said, 'well-prepared, with stones and gravel removed.' 'By washing, piercing, etc.' refers to the four types of stones: by washing to remove blackness and other flaws, and by piercing for stringing with a thread. The word 'etc.' includes heating, polishing, and similar processes. 'The excellence of color' refers to the excellence of the thread's color.

Maṇi viya karajakāyo paccavekkhitabbato. Āvutasuttaṃ viya vipassanāñāṇaṃ anupavisitvā ṭhitattā. Cakkhumā puriso viya vipassanālābhī bhikkhu sammadeva tassa dassanato. Tadārammaṇānanti rūpadhammārammaṇānaṃ. Phassapañcamakacittacetasikaggahaṇena gahitadhammāpi vipassanācittuppādapariyāpannā evāti veditabbaṃ. Evañhi tesaṃ vipassanāñāṇagatikattā ‘‘āvutasuttaṃ viya vipassanāñāṇa’’nti vacanaṃ avirodhitaṃ hoti.

The physical body is like a jewel, as it is to be reviewed. Insight knowledge is like a threaded string, as it stands having penetrated its object. A bhikkhu who has obtained insight is like a man with eyes, as he sees it rightly. 'Of their objects' means of material phenomena as objects. Even the phenomena grasped by the inclusion of consciousness and mental factors with contact as the fifth should be understood as included within the arising of insight consciousness. For thus, because they fall within the scope of insight knowledge, the statement 'insight knowledge is like a threaded string' is not contradicted.

Ñāṇassāti [Pg.126] paccavekkhaṇañāṇassa. Yadi evaṃ ñāṇassa vasena vattabbaṃ, na puggalassāti āha ‘‘tassa panā’’tiādi. Maggassa anantaraṃ, tasmā lokiyābhiññānaṃ parato chaṭṭhābhiññāya purato vattabbaṃ vipassanāñāṇaṃ. Evaṃ santepīti yadipāyaṃ ñāṇānupubbaṭṭhiti, evaṃ santepi etassa antarā vāro natthīti pañcasu lokiyābhiññāsu kathitāsu ākaṅkheyyasuttādīsu (ma. ni. 1.64 ādayo) viya chaṭṭhābhiññā kathetabbāti etassa anabhiññālakkhaṇassa vipassanāñāṇassa tāsaṃ antarā vāro na hoti, tasmā tattha avasarābhāvato idheva rūpāvacaracatutthajjhānānantarameva dassitaṃ vipassanāñāṇaṃ. Yasmā cāti ca-saddo samuccayattho. Tena na kevalaṃ tadeva, atha kho idampi kāraṇaṃ vipassanāñāṇassa idheva dassaneti imamatthaṃ dīpeti. Dibbena cakkhunā bheravarūpaṃ passatoti ettha iddhividhañāṇena bheravaṃ rūpaṃ nimminitvā cakkhunā passatoti vattabbaṃ, evampi abhiññālābhino apariññāṇavatthukassa bhayasantāso uppajjati uccavālikavāsīmahānāgattherassa viya. Idhāpīti imasmiṃ vipassanāñāṇepi, na satipaṭṭhānādīsu evāti adhippāyo.

By 'knowledge' is meant the knowledge of reviewing. If it is to be spoken of in terms of knowledge, not of a person, thus it is said: 'But in his case,' etc. Immediately after the path, therefore, insight knowledge should be spoken of after the mundane higher knowledges and before the sixth higher knowledge. Even if it is so—meaning, if this is a sequence of knowledges, even if it is so, there is no turn for it in between. Just as in the Ākaṅkheyyasutta and others (Majjhima Nikāya 1.64, etc.), where the five mundane higher knowledges are discussed, the sixth higher knowledge should be spoken of, but for this insight knowledge, which does not have the characteristic of a higher knowledge, there is no turn for it among them. Therefore, due to the lack of opportunity there, insight knowledge is shown here immediately after the fourth jhāna of the form realm. And because—the word 'ca' has the meaning of conjunction; by this, it demonstrates that not only that, but this too is a reason for insight knowledge being shown here. With the divine eye, he sees a fearful form—here, it should be said that by the knowledge of psychic powers, he creates a fearful form and sees it with the eye. Even so, for one who has attained higher knowledge but whose object is not fully understood, fear arises, as in the case of the elder Mahānāga who lived in Uccavālika. Here too—meaning in this insight knowledge, not only in the foundations of mindfulness, etc.—this is the intention.

253. Manomayiddhiyaṃ ciṇṇavasitāya abhiññā vosānapāramippattatā veditabbāti yojanā. Manena nibbattanti abhiññāmanena nibbattitaṃ. Taṃ sadisabhāvadassanatthamevāti saṇṭhānatopi vaṇṇatopi avayavavisesatopi sadisabhāvadassanatthameva. Sajātiyaṃ ṭhito, na nāgiddhiyā aññajātirūpo. Suparikammakatamattikādayo viya iddhividhañāṇaṃ vikubbanakiriyāya nissayabhāvato.

253. This is the connection: the attainment of the ultimate perfection of higher knowledges should be understood by the mastery cultivated in mind-made power. That which is produced by the mind is produced by the mind of higher knowledge. This is solely for the purpose of demonstrating similarity; that is, to show similarity in shape, color, and particular parts. Established in its own species, it is not a form transformed into another species like that produced by the power of nāgas. Just as well-prepared clay and other materials are the support for the action of transformation, so too is the knowledge of psychic powers the basis.

255. Appakasirenevāti akiccheneva.

255. By 'with little effort' is meant without difficulty.

256. Mando uttānaseyyakadārakopi ‘‘daharo’’ti vuccatīti tato visesanatthaṃ ‘‘yuvā’’ti vuttaṃ. Yuvāpi koci anicchanato amaṇḍanasīlo hotīti tato visesanatthaṃ ‘‘maṇḍanakajātiko’’ti vuttaṃ. Tena vuttaṃ ‘‘yuvāpī’’tiādi. Kāḷatilappamāṇā bindavo kāḷatilakāni. Nātikammāsatilappamāṇā bindavo tilakāni. Vaṅkaṃ nāma piyaṅgaṃ. Yobbanapīḷakādayo mukhadūsipīḷakā. Mukhagato doso mukhadoso, lakkhaṇavacanañcetaṃ mukhe adosassapi pākaṭabhāvassa adhippetattā[Pg.127]. Yathā vā mukhe doso, evaṃ mukhe adosopi mukhadoso saralopena, mukhadoso ca mukhadoso ca mukhadosoti ekasesanayenapettha attho daṭṭhabbo. Evañhi paresaṃ soḷasavidhaṃ cittaṃ pākaṭaṃ hotīti vacanaṃ samatthitaṃ hoti.

256. Even a slow infant lying on its back is called 'young,' hence the word 'youth' is used for distinction. Even a youth who is unwilling to adorn themselves or is naturally disinclined to adornment might exist, hence the term 'one by nature inclined to adornment' is used for further distinction. Therefore, it is said 'even a youth,' etc. Spots the size of black sesame seeds are black sesame marks. Spots the size of atikkamāsa sesame seeds are sesame marks. Vaṅkaṃ means piyaṅga. Youthful eruptions and the like are pimples that blemish the face. A flaw on the face is a 'facial flaw,' and this is a characteristic expression, since it implies the obvious appearance even of that which is not a flaw on the face. Or, just as a flaw on the face is a 'facial flaw,' so too that which is not a flaw on the face is also a 'facial flaw' by elision of a vowel; and 'facial flaw' and 'facial flaw' become 'facial flaw' by the principle of leaving a single remainder (ekasesa). The meaning here should be understood in this way. Thus, the statement that the sixteen kinds of states of mind of others become evident is well established.

259. Paṭipadāvasenāti yathārahaṃ samathavipassanāmaggapaṭipadāvasena. Aṭṭhasu koṭṭhāsesūti satipaṭṭhānādīsu bodhipakkhiyadhammakoṭṭhāsesu, vimokkhakoṭṭhāsesu vāti imesu aṭṭhasu koṭṭhāsesu. Sesesūti vuttāvasesesu abhibhāyatanakoṭṭhāsādīsu. Sesaṃ suviññeyyameva.

259. By 'by way of practice' is meant by way of the path-practice of serenity and insight, as appropriate. By 'in the eight divisions' is meant in these eight divisions, namely, the divisions of the factors of enlightenment such as the foundations of mindfulness, or the divisions of liberation. By 'in the remaining' is meant in the remaining divisions such as the spheres of mastery, etc. The rest is easily understood.

Mahāsakuludāyisuttavaṇṇanāya līnatthappakāsanā samattā.

The Exposition Clarifying the Hidden Meaning of the Commentary on the Mahāsakuludāyi Sutta is complete.

8. Samaṇamuṇḍikāputtasuttavaṇṇanā

8. Commentary on the Samaṇamuṇḍikāputta Sutta

260. Uggahitunti sikkhituṃ. Uggāhetunti sikkhāpetuṃ, pāṭhato attanā yathāuggahitamatthaṃ tabbibhāvanatthāya uccāraṇavasena paresaṃ gāhetunti attho. Samayanti diṭṭhiṃ. Sā hi saṃyojanabhāvato sameti sambandhā eti pavattati, daḷhaggahaṇabhāvato vā saṃyuttā ayanti pavattanti sattā yathābhinivesaṃ etenāti samayoti vuccati. Diṭṭhisaṃyojanena hi sattā ativiya bajjhantīti. Sūriyassa uggamanato atthaṅgamā ayaṃ ettako kālo rattandhakāravidhamanato divā nāma, tassa pana majjhimapahārasaññito kālo samujjalitapabhātejadahanabhāvena divā nāma. Tenāha ‘‘divasassapi divābhūte’’ti. Paṭisaṃharitvāti nivattetvā. Evaṃ cittassa paṭisaṃharaṇaṃ nāma gocarakkhette ṭhapananti āha ‘‘jhānaratisevanavasena ekībhāvaṃ gato’’ti. Etena kāyavivekapubbakaṃ cittavivekamāha. Sīlādiguṇavisesayogato manasā sambhāvanīyā, te pana yasmā attano sīlādiguṇehi viññūnaṃ manāpā honti (kilesaaniggahassa pañcapasādāyattattā,) tasmā āha ‘‘manavaḍḍhanakāna’’ntiādi. Tattha unnamatīti udaggaṃ hoti. Vaḍḍhatīti saddhāvasena vaḍḍhati. Tenāha bhagavā – ‘‘anussaraṇampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmī’’ti (itivu. 104; saṃ. ni. 5.184).

260. 'Uggahitunti sikkhituṃ' means 'to learn'. 'Uggāhetunti sikkhāpetuṃ' means 'to teach'; that is, 'to make others learn by reciting what one has learned oneself, for the purpose of clarifying that meaning to others by uttering it'. 'Samayanti diṭṭhiṃ' means 'they bind views'. For it is called 'samaya' because it comes together, connects, and proceeds in the sense of a bond (saṃyojana). Or, it is called 'samaya' because beings, being connected, come and proceed according to their inclinations by firmly grasping it. Indeed, beings are excessively bound by the fetter of views. The time from the rising of the sun to its setting is called 'day' because it dispels the darkness of night. However, the time of that day known as the middle period is called 'day' because of its state of blazing with brilliant light and heat. Therefore, he said, 'when the day is very much day'. 'Paṭisaṃharitvāti nivattetvā' means 'having withdrawn'. The withdrawal of the mind is said to be its establishment in its object-field, as stated: 'having gone to unification through cultivating delight in jhāna'. By this, mental seclusion preceded by bodily seclusion is stated. They are to be esteemed in mind due to their possession of special qualities such as morality. And since they are pleasing to the wise by their own qualities such as morality (because the non-suppression of defilements is dependent on the five sense-faculties), therefore he said 'mind-enhancing,' etc. There, 'unnamatīti udaggaṃ hoti' means 'it is uplifted, it becomes elated'. 'Vaḍḍhatīti saddhāvasena vaḍḍhati' means 'it grows, it grows by way of faith'. Thus, the Blessed One said: 'Recollection, monks, I declare to be of great benefit to those monks.' (Itivuttaka 104; Saṃyutta Nikāya 5.184).

261. Paññapemīti [Pg.128] pajānanabhāvena ñāpemi tathā vavatthapemi. Tenāha ‘‘dassemi ṭhapemī’’ti. Paripuṇṇakusalanti sabbaso puṇṇakusaladhammaṃ, uttamakusalanti uttamabhāvaṃ seṭṭhabhāvaṃ pattakusaladhammaṃ. Ayojjhanti vādayuddhena ayodhanīyaṃ, vādayuddhaṃ hotu, tena parājayo na hotīti dasseti, tenāha ‘‘vādayuddhenā’’tiādi. Saṃvarappahānanti pañcasu saṃvaresu yena kenaci saṃvarena saṃvaralakkhaṇaṃ pahānaṃ. Paṭisevanappahānaṃ vāti vā-saddena parivajjanappahānādiṃ saṅgaṇhāti. Sesapadesūti ‘‘na bhāsatī’’tiādīsu padesu. Eseva nayoti iminā ‘‘abhāsanamattameva vadatī’’ti evamādiṃ atidisati.

261. 'Paññapemīti' means 'I make known by way of understanding, and thus I establish'. Therefore, it is said, 'I show, I establish'. 'Paripuṇṇakusalaṃ' means 'a wholesome state entirely complete'; 'uttamkusalaṃ' means 'a wholesome state that has attained the supreme state, the excellent state'. 'Ayojjhaṃ' means 'not to be fought with in a battle of arguments'. It shows that 'let there be a battle of arguments, but there is no defeat by it'. Therefore, it is said, 'by a battle of arguments,' etc. 'Saṃvarappahānaṃ' means 'the abandonment that is the characteristic of restraint, by any of the five restraints'. 'Paṭisevanappahānaṃ vā'—by the word 'vā' (or), it includes abandonment by avoiding, etc. 'Sesapadesu' refers to passages such as 'he does not speak,' etc. 'Eseva nayo'—by this, it extends the meaning to such things as 'he speaks only to the extent of not speaking,' and so on.

Nābhinandīti na sampaṭicchi. Sāsane tiṇṇaṃ duccaritānaṃ micchājīvassa vivajjanaṃ vaṇṇīyati, ayañca evaṃ katheti, tasmā sāsanassa anulomaṃ viya vadati, vadanto ca sammāsambuddhe dhamme cassa appasādaṃ na dasseti, tasmā pasannakārampi vadatīti maññamāno tassa vādaṃ na paṭisedheti.

'Nābhinandīti' means 'he did not welcome it'. In the Dispensation, the avoidance of the three kinds of misconduct and wrong livelihood is praised, and this person speaks thus. Therefore, he speaks as if in accordance with the Dispensation, and while speaking, he does not show lack of confidence in the Perfectly Enlightened One or the Dhamma. Therefore, thinking that he speaks in a way that inspires confidence, one does not refute his statement.

262. Yathā tassa vacanaṃ, evaṃ santeti yathā tassa paribbājakassa vacanaṃ, evaṃ samaṇabhāve sante labbhamāne. Mayaṃ pana evaṃ na vadāmāti etena samaṇabhāvo nāma evaṃ na hotīti dasseti. Yo hi dhammo yādiso, tatheva taṃ buddhā dīpenti. Visesañāṇaṃ na hotīti kāyavisesavisayañāṇaṃ tassa tadā natthi, yato parakāye upakkamaṃ kareyyāti dasseti, tassa pana tattha visesañāṇampi natthevāti. Yasmā kāyapaṭibaddhaṃ kāyakammaṃ, tasmā taṃ nivattento āha ‘‘aññatra phanditamattā’’ti. Kilesasahagatacittenevāti dukkhasamphassassa asahananimittena domanassasahagatacitteneva. Dutiyavārepi eseva nayo. Jighacchāpipāsadukkhassa asahananimittena domanasseneva. Vikūjitamattāti ettha virūpaṃ kūjitaṃ vikūjitaṃ pubbenivāsasannissayaṃ upayaṃ, taṃ panettha rodanahasanasamuṭṭhāpakacittasahagatanti dosasahagataṃ lobhasahagatañcāti daṭṭhabbaṃ. Cittanti kusalacittaṃ. Akusalacittaṃ pana atītārammaṇaṃ pavattatīti vattabbameva natthi. Saritvāti yāva na satisaṇṭhāpanā dhammā uppajjanti, tāva supinante anubhūtaṃ viya dukkhaṃ saritvā rodanti. Hasantīti etthāpi eseva nayo. Ayañca nayo ye laddhasukhārammaṇā hutvā gahitapaṭisandhikā mātukucchitopi sukheneva nikkhamanti, tesaṃ vasena vuttoti daṭṭhabbo. Pāyantiyāti attano janapadadesarūpena [Pg.129] pāyantiyā. Ayampīti ājīvopi mātu aññavihitakāle ca lokassādavasena kilesasahagatacitteneva hoti.

262. 'Yathā tassa vacanaṃ, evaṃ sante' means 'just as the wanderer's statement is, so it is, the state of a recluse being attainable'. 'Mayaṃ pana evaṃ na vadāma'—by this, it shows that the state of a recluse is not like this. For whatever the nature of a phenomenon is, the Buddhas illuminate it just as it is. 'Visesañāṇaṃ na hoti' means 'at that time, he has no knowledge concerning the distinction of bodies, from which he could undertake action upon another’s body'; this shows that he has no special knowledge in that regard. Since bodily action is bound to the body, indicating its prevention, he said, 'except for mere movement.' 'Kilesasahagatacitteneva' means 'with a mind accompanied by displeasure, which is the sign of being unable to endure painful contact'. The same principle applies in the second instance: with displeasure, which is the sign of being unable to endure the suffering of hunger and thirst. 'Vikūjitamattaṃ'—here, 'distorted cooing' is 'improper cooing', a means relying on past lives. Here, it should be understood as accompanied by a mind that gives rise to weeping or laughter, and thus accompanied by aversion and greed. 'Cittaṃ' refers to a wholesome mind. As for an unwholesome mind, there is no need to say that it occurs with a past object. 'Saritvā'—until phenomena that establish mindfulness arise, they weep, remembering suffering as if experienced in a dream. Here too, the same principle applies to 'laughing'. And this principle should be understood as stated in reference to those who, having obtained a pleasant object and taken rebirth, emerge from the mother’s womb with ease. 'Pāyantiyā' means 'by nursing in the manner of one's own region'. 'Ayampi'—this livelihood also, at other times when the mother is otherwise occupied, or by way of worldly enjoyment, occurs with a mind accompanied by defilements.

263. Samadhigayhāti sammā adhigatabhāvena gahetvā abhibhavitvā visesetvā visiṭṭho hutvā. Khīṇāsavaṃ sandhāyāti byatirekavasena khīṇāsavaṃ sandhāya. Ayañhettha attho – khīṇāsavampi sotāpannakusalaṃ paññapeti sekkhabhūmiyaṃ ṭhitattā. Sesapadesupi eseva nayo.

263. 'Samadhigayha' means 'having grasped, having overcome, having distinguished, having become distinguished, by way of having rightly attained'. 'Khīṇāsavaṃ sandhāya' means 'referring to one whose taints are destroyed, by way of contrast'. Here, the meaning is this: Even one whose taints are destroyed makes known the wholesome state of a stream-enterer, because it stands on the ground of a trainee. The same principle applies to the remaining passages.

Tīṇi padāni nissāyāti na kāyena pāpakaṃ kammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ ājīvaṃ ājīvatīti imāni tīṇi padāni nissāya kusalasīlamūlakā ca akusalasīlamūlakā cāti dve paṭhamacatukkā ṭhapitā. Ekaṃ padaṃ nissāyāti na pāpakaṃ saṅkappaṃ saṅkappetīti imaṃ ekapadaṃ nissāya kusalasaṅkappamūlakā akusalasaṅkappamūlakā cāti ime dve pacchimacatukkā ṭhapitā.

'Tīṇi padāni nissāya' means 'depending on these three bases: one does not commit evil deeds with the body, does not speak evil words, and does not pursue a wrong livelihood'. By depending on these, the two initial sets of four, rooted in wholesome virtue and unwholesome virtue, are established. 'Ekaṃ padaṃ nissāya' means 'depending on this single base: one does not conceive evil thoughts'. By depending on this, these two latter sets of four, rooted in wholesome thought and unwholesome thought, are established.

264. Vicikicchuddhaccasahagatacittadvayampi vaṭṭati balavatā mohena samannāgatattā. Tathā hi tāni ‘‘momūhacittānī’’ti vuccanti.

264. The two types of consciousness accompanied by doubt and restlessness are also fitting, because they are possessed of strong delusion. For they are called 'utterly deluded consciousness'.

Kuhinti kiṃnimittaṃ. Kataraṃṭhānaṃ pāpuṇitvāti kiṃ kāraṇaṃ āgamma. Ettheteti etthāti kāyavacīmanosucaritabhāvanāsājīvanipphattiyaṃ. Sā pana heṭṭhimakoṭiyā sotāpattiphalena dīpetabbāti āha ‘‘sotāpattiphale bhumma’’nti. Yasmā ājīvaṭṭhamakaṃ avasiṭṭhañca sīlaṃ pātimokkhasaṃvarasīlassa ca pārisuddhipātimokkhādhigamena sotāpattiphalappattiyā siddho hotīti āha – ‘‘pātimokkha…pe… nirujjhatī’’ti. ‘‘Sukhasīlo dukkhasīlo’’tiādīsu viya pakatiatthasīlasaddaṃ gahetvā vuttaṃ ‘‘akusalasīla’’ntiādi.

'Kuhin' means 'for what reason?' 'Kataraṃṭhānaṃ pāpuṇitvā' means 'resorting to what cause?' 'Ettheteti ettha' refers to 'in the accomplishment of the cultivation of good bodily, verbal, and mental conduct, and of livelihood'. But that should be shown by the fruition of stream-entry at its lowest level; therefore, it is said, 'grounded in the fruition of stream-entry'. Since the virtue with livelihood as its eighth factor and the remaining virtue are perfected with the attainment of the fruition of stream-entry through the purity of the virtue of restraint by the Pātimokkha and the acquisition of the Pātimokkha, therefore it is said: 'the Pātimokkha... ceases'. Just as in 'virtue of pleasure, virtue of pain,' and so on, the word 'virtue' is used in its natural sense when 'unwholesome virtue' and so on are spoken of.

265. Kāmāvacarakusalacittameva vuttaṃ sampattasamādānaviratipubbakassa sīlassa adhippetattā. Tenāha – ‘‘etena hi kusalasīlaṃ samuṭṭhātī’’ti.

265. Only wholesome consciousness pertaining to the sense-sphere is mentioned, because virtue preceded by abstinence on occasion and abstinence by undertaking is intended. Therefore it is said: 'For by this, wholesome virtue arises'.

Sīlavāti ettha vā-saddo pāsaṃsatthova veditabboti āha ‘‘sīlasampanno hotī’’ti. Yo sīlamatte patiṭṭhito, na samādhipaññāsu, so [Pg.130] sīlamayadhammapūritatāya sīlamayo. Tenāha ‘‘alamettāvatā’’tiādi. Yatthāti yassaṃ cetovimuttiyaṃ paññāvimuttiyañca. Tadubhayañca yasmā arahattaphale saṅgahitaṃ, tasmā vuttaṃ ‘‘arahattaphale bhumma’’nti. Asesaṃ nirujjhati sukhavipākabhāvassa sabbaso paṭippassambhanato.

'Sīlavā'—here, the particle 'vā' should be understood as having a laudatory meaning; thus it is said, 'he is endowed with virtue'. One who is established merely in virtue, not in concentration or wisdom, is 'made of virtue' because of being filled with qualities made of virtue. Hence, it is said: 'This much is enough,' and so on. 'Yattha' means 'in which liberation of mind and liberation by wisdom'. And since both are included in the fruition of arahantship, it is stated: 'grounded in the fruition of arahantship'. It ceases without remainder due to the complete calming of the state of being a pleasant resultant.

266. Kāmapaṭisaṃyuttā saññā kāmasaññā. Sesesupi eseva nayo. Itarā dveti byāpādavihiṃsāsaññā.

266. Perception connected with sensual desire is sensual perception. The same principle applies to the remaining cases. 'The other two' refers to the perception of ill will and the perception of harmfulness.

Anāgāmiphalapaṭhamajjhānanti anāgāmiphalasahagataṃ paṭhamajjhānaṃ. Etthāti yathāvutte paṭhamajjhāne. Ettha ca ujuvipaccanīkena paṭipakkhappahānaṃ sātisayanti paṭhamajjhānaggahaṇaṃ. Tenāha ‘‘aparisesā nirujjhantī’’ti. Nekkhammasaññānaṃ kāmāvacaracittasahagatatā tassa sīlassa samuṭṭhānatā ca sampayuttanayena veditabbā.

'Anāgāmiphalapaṭhamajjhānaṃ' means 'the first jhāna accompanied by the fruition of non-returning'. 'Ettha' means 'in the aforementioned first jhāna'. And here, the inclusion of the first jhāna is because the abandoning of the opposing factor by direct counteraction is pre-eminent. Therefore, it is said: 'they cease without remainder'. The fact that perceptions of renunciation are accompanied by consciousness pertaining to the sense-sphere, and that they are the origin of that virtue, should be understood by the method of association.

267. Kusalasaṅkappanirodhadutiyajjhānikaarahattaphalaakusalasaṅkappanirodha- paṭhamajjhānikaanāgāmiphalaggahaṇena samaṇo dassito. Sesaṃ suviññeyyameva.

267. The recluse is shown by the inclusion of the fruition of arahantship, which pertains to the second jhāna and is the cessation of wholesome thoughts, and by the inclusion of the fruition of non-returning, which pertains to the first jhāna and is the cessation of unwholesome thoughts. The rest is easily understood.

Samaṇamuṇḍikāputtasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning in the Commentary on the Samaṇamuṇḍikāputta Sutta is concluded.

9. Cūḷasakuludāyisuttavaṇṇanā

9. The Commentary on the Cūḷasakuludāyi Sutta

271. Pañhoti ñātuṃ icchito attho, tadeva dhammadesanāya nimittabhāvato kāraṇaṃ. Upaṭṭhātūti ñāṇassa gocarabhāvaṃ upagacchatu. Yena kāraṇenāti yena tuyhaṃ upaṭṭhitena kāraṇena dhammadesanā upaṭṭhaheyya, taṃ pana paribbājakassa ajjhāsayavasena tathā vuttaṃ. Tenāha ‘‘etena hi…pe… dīpetī’’ti. Ekaṅgaṇānīti pidhānābhāvena ekaṅgaṇasadisāni. Tenāha ‘‘pākaṭānī’’ti.

271. 'Pañha' is the meaning one wishes to know; that itself is the cause, from being the basis for the teaching of the Dhamma. 'Upaṭṭhātu' means 'may it come into the range of knowledge'. 'Yena kāraṇena' means 'by which reason that has occurred to you the teaching of the Dhamma might be presented'; this, however, was said in accordance with the wanderer's inclination. Hence it is said, 'For by this... it is explained.' 'Ekaṅgaṇāni' means 'like a single courtyard, due to the absence of a covering'. Therefore, it is said, 'they are manifest'.

Jānantoti attano tathābhāvaṃ sayaṃ jānanto. Sakkaccaṃ sussūsatīti ‘‘tathābhūtaṃyeva maṃ tathā avocā’’ti sādaraṃ sussūsati. Tasmāti dibbacakkhulābhino anāgataṃsañāṇalābhato. Evamāhāti ‘‘yo [Pg.131] kho, udāyi, dibbena cakkhunā’’ti ārabhitvā ‘‘so vā maṃ aparantaṃ ārabbha pañhaṃ puccheyyā’’ti evaṃ avoca.

'Jānanto' means 'knowing oneself to be so'. 'Sakkaccaṃ sussūsati' means 'one listens respectfully, thinking, "He spoke thus to me, who am indeed so." 'Tasmā' means 'therefore, because of obtaining the divine eye and gaining knowledge of the future'. 'Evamāha' means 'he spoke thus', beginning with, 'Whoever, Udāyi, with the divine eye...' and continuing up to, 'he might ask me a question concerning the future'.

Itaranti avasiṭṭhaṃ imasmiṃ ṭhāne vattabbaṃ. Vuttanayamevāti ‘‘yo hi lābhī’’tiādinā vuttanayameva. Atīteti pubbenivāsānussatiñāṇassa visayabhūte atthe. Anāgateti anāgataṃsañāṇassa visayabhūte anāgate atthe.

'Itaraṃ' means 'the remainder to be said in this place'. 'Vuttanayameva' means 'the very method that was stated', beginning with 'for one who is an obtainer'. 'Atīte' refers to a matter in the past that is the domain of the knowledge of the recollection of past lives. 'Anāgate' refers to a matter in the future that is the domain of the knowledge of the future.

Paṃsupadese nibbattanato paṃsusamokiṇṇasarīratāya paṃsupisācakaṃ. Ekaṃ mūlaṃ gahetvāti dīghaso heṭṭhimantena caturaṅgulaṃ, uparimantena vidatthikaṃ rukkhagacchalatādīsu yassa kassaci ekaṃ mūlaṃ gahetvā aññajātikānaṃ adissamānakāyo hoti. Ayaṃ kira nesaṃ jātisiddhā dhammatā. Tatrāti tassa mūlavasena adissamānakatāya. Na dissati ñāṇena na passati.

A 'dust-demon' (`paṃsupisācakaṃ`) is so called because of being born in a dusty region and because its body is strewn with dust. 'Ekaṃ mūlaṃ gahetvā' means 'taking one root of any tree, shrub, or creeper—four finger-breadths long at the lower end and a span long at the upper end—one's body becomes invisible to those of other species'. This, it is said, is their innate nature. 'Tatra' means 'therein, that is, due to being made invisible by that root'. 'Na dissati' means 'he is not seen'; 'ñāṇena na passati' means 'one does not perceive him with knowledge'.

272. Na ca atthaṃ dīpeyyāti adhippetamatthaṃ sā vācā sarūpato na ca dīpeyya, kevalaṃ vācāmattamevāti adhippāyo. Paṭiharitabbaṭṭhena parasantāne netabbaṭṭhena paṭihāriya-saddadvārena viññātabbo bhāvattho, sova pāṭihīrako niruttinayena, natthi etassa pāṭihīrakanti appāṭihīrakataṃ, ta-saddena padaṃ vaḍḍhetvā tathā vuttaṃ, aniyyānaṃ. Tenāha ‘‘niratthakaṃ sampajjatī’’ti. Subhakiṇhadevaloke khandhā viya jotetīti iminā – ‘‘dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo attā’’ti imamatthaṃ dasseti.

272. 'It does not illuminate the meaning' means that that speech does not illuminate the intended meaning in its own nature; it is merely words—this is the intention. The state of being should be understood through the word 'paṭihāriya,' in the sense of being refutable and in the sense of being led into another's continuity. That itself is 'pāṭihīraka' according to etymology. 'For this, there is no refutation' means the state of being irrefutable (`appāṭihīrakataṃ`). It is stated thus by extending the word with the sound '-ta', meaning 'not leading out'. Therefore, it is said, 'it becomes meaningless.' 'It shines like the aggregates in the Subhakiṇha deva world'—by this, it shows this meaning: 'a divine self, possessing form, mind-made, complete in all major and minor limbs, with unimpaired faculties'.

273. Saupasaggapadassa attho upasaggena vināpi viññāyatīti āha ‘‘viddheti ubbiddhe’’ti. Sā cassa ubbiddhatā upakkilesavigamena sucibhāvena upaṭṭhānanti āha ‘‘meghavigamena dūrībhūte’’ti. Indanīlamaṇi viya dibbati jotetīti devo, ākāso. ‘‘Aḍḍharattasamaye’’ti vattabbe bhummatthe vihitavacanānaṃ accantasaṃyogābhāvā upayogavacanaṃ veditabbaṃ. Puṇṇamāsiyañhi gaganamajjhassa purato vā pacchato vā ante ṭhite aḍḍharatte samayo bhinno nāma hoti, majjhe eva pana ṭhito abhinno nāma. Tenāha ‘‘abhinne aḍḍharattasamaye’’ti.

273. He says, 'viddheti ubbiddhe,' meaning that the meaning of a word with a prefix can be understood even without the prefix. And that state of being prominent is its manifestation through the removal of imperfections and through purity; he says, 'when it has become distant with the departure of clouds.' It shines, it illuminates like an Indanīla gem, therefore 'deva,' the sky. Although 'at midnight' should be said, since words prescribed in the locative sense do not have an absolute connection, the word should be understood in the sense of proximity. For on the full moon, when it stands before or after the middle of the sky, at the edge, at midnight, the time is called 'divided'; but when it stands right in the middle, it is called 'undivided.' Therefore, he says, 'at the undivided midnight'.

Ye anubhontīti ye devā candimasūriyānaṃ ābhā anubhonti vinibhuñjanti vaḷañjanti ca tehi devehi bahū ceva bahutarā ca candimasūriyānaṃ ābhā [Pg.132] ananubhonto. Tenāha – ‘‘attano sarīrobhāseneva ālokaṃ pharitvā viharantī’’ti.

'Those who experience' means those devas who experience, enjoy, and make use of the radiance of the moon and sun. Many devas, and even far more than those devas, do not experience the radiance of the moon and sun. Therefore, it is said: 'They dwell, having pervaded the world with the radiance of their own bodies'.

274. Pucchāmūḷho pana jāto ‘‘ayaṃ paramo vaṇṇo’’ti gahitapadassa vidhamanena. Acelakapāḷinti ‘‘acelako hoti muttācāro’’tiādinayappavattaṃ (dī. ni. 1.394) acelakapaṭipattidīpakaganthaṃ, ganthasīseneva tena pakāsitavādāni vadati. Surāmerayapānamanuyuttapuggalassa surāpānato virati tassa kāyaṃ cittañca tāpentī saṃvattatīti surāpānavirati (tapo, soyeva guṇo. Tenāha ‘‘surāpānaviratīti attho’’ti).

274. But he became confused in the questioning by the refutation of the phrase he had grasped, 'this is the highest beauty.' 'Acelakapāḷi' refers to the text that illuminates the practice of naked ascetics, which proceeds according to the method beginning with 'he is a naked ascetic, of loose conduct,' and he speaks the doctrines proclaimed by the very title of that text. For a person given to drinking spirits and intoxicants, abstinence from drinking spirits becomes tormenting to his body and mind; thus, abstinence from drinking spirits is austerity, and that itself is a virtue. Therefore, it is said: 'The meaning is abstinence from drinking spirits'.

275. Ekantaṃ accantameva sukhaṃ assāti ekantasukhaṃ. Pañcasu dhammesūti ‘‘pāṇātipātā paṭiviratī’’tiādīsu pañcasu sīlācāradhammesu. Na jāniṃsūti sammosena anupaṭṭhahanti tadatthaṃ na bujjhanti. Buddhuppādena kira vihatatejāni mahānubhāvāni mantapadāni viya bāhirakānaṃ yogāvacaraganthena saddhiṃ yogāvacarapaṭipadā nassati. Uggaṇhiṃsūti ‘‘pañca pubbabhāgadhamme’’tiādivacanamattaṃ uggaṇhiṃsu. Tatiyajjhānatoti kāraṇopacārena phalaṃ vadati, phalabhūtato tatiyajjhānato.

275. 'Ekantasukhaṃ' means that for which there is exclusively, absolutely happiness. 'In the five things' means in the five things of virtuous conduct, such as 'abstinence from taking life,' and so on. 'They did not know' means they do not attend to it through confusion; they do not understand its meaning. It is said that with the arising of a Buddha, the practice of the yogis of the outsiders, together with their texts, perishes, just like powerful mantra-verses whose power has been destroyed. 'They learned' means they learned merely the words, such as 'the five preliminary things,' and so on. 'From the third jhāna': he speaks of the result by way of a metaphor for the cause, meaning from the third jhāna which is the resultant state.

276. Ekantasukhassa lokassa paṭilābhena pattiyā tattha nibbatti paṭilābhasacchikiriyā. Ekantasukhe loke anabhinibbattitvā eva iddhiyā tattha gantvā tassa sattalokassa bhājanalokassa ca paccakkhato dassanaṃ paccakkhasacchikiriyā. Tenāha ‘‘tatthā’’tiādi.

276. Rebirth there through the attainment of the world of exclusive happiness is realization by attainment. Having gone there by psychic power without being reborn in the world of exclusive happiness, the direct seeing of that world of beings and the container world is realization by direct experience. Therefore, it is said: 'there,' and so on.

277. Udañcanikoti udañcano. Viñjhupabbatapasse gāmānaṃ aniviṭṭhattā tiṃsayojanamattaṃ ṭhānaṃ aṭavī nāma, tattha senāsanaṃ, tasmiṃ aṭavisenāsane padhānakammikānaṃ bhikkhūnaṃ bahūnaṃ tattha nivāsena ekaṃ padhānagharaṃ ahosi.

277. 'Udañcaniko' means Udañcano. On the slope of the Viñjhu mountain, a place of about thirty yojanas in extent was named Aṭavī, because it was not settled with villages. There was a lodging there. In that forest lodging, due to many monks dedicated to the practice of striving residing there, there was one main hall for striving.

Cūḷasakuludāyisuttavaṇṇanāya līnatthappakāsanā samattā.

The Clarification of the Hidden Meaning in the Commentary on the Cūḷasakuludāyi Sutta is complete.

10. Vekhanasasuttavaṇṇanā

10. The Commentary on the Vekhanasa Sutta

280. Saha [Pg.133] vatthukāmena kilesakāmo garu garukātabbo etassāti kāmagaru. Tesveva kāmesu ninnapoṇapabbhārajjhāsayoti kāmādhimutto. Pabbajjāpaṭhamajjhānādikaṃ nekkhammaṃ garu garukātabbaṃ etassāti nekkhammagaru. Tattha ninnapoṇapabbhārajjhāsayo nekkhammādhimutto svāyamattho yathā ekacce gahaṭṭhe labbhati, evaṃ ekacce anagārepīti āha ‘‘pabbajitopī’’tiādi. Ayaṃ pana vekhanaso paribbājako. So hi vekhanasatāpasapabbajjaṃ upagantvā vekhanasena iminā diṭṭhimādāya samādiyitvā ṭhitattā ‘‘vekhanaso’’ti vuccati. Yathā loko sayaṃ ekādasahi aggīhi ādittopi samāno paccakkhato anubhaviyamānaṃ sālākikaṃ aggisantāpaṃ viya anādikālānugatasammākavacarasantāpaṃ ādittatāya na sallakkheti, sammāsambuddhena pana mahākaruṇāsamussāhitamānasena ‘‘sabbaṃ, bhikkhave, āditta’’nti ādittapariyāye (saṃ. ni. 4.28; mahāva. 54) desiyamāne sallakkheti, evaṃ ayampi anādikālaparibhāvitaṃ attaajjhāsaye avaṭṭhitaṃ kāmādhimuttaṃ sarasena anupadhārento satthārā – ‘‘pañca kho ime, kaccāna, kāmaguṇā’’tiādinā kāmaguṇesu kāmasukhe bhāsiyamāne ‘‘kāmādhimuttaṃ vata pabbajitassa citta’’nti upadhāressatīti āha – ‘‘imāya kathāya kathiyamānāya attano kāmādhimuttataṃ sallakkhessatī’’ti. Kāmaggasukhanti kāmetabbavatthūhi aggabhūtaṃ sukhaṃ. Sabbe hi tebhūmakadhammā kāmanīyaṭṭhena kāmā, te paṭicca uppajjanasukhato nibbānasukhameva aggabhūtaṃ sukhaṃ. Yathāha – ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti (itivu. 90; a. ni. 4.34) – ‘‘nibbānaṃ paramaṃ sukha’’nti (ma. ni. 2.215, 217; dha. pa. 203) ca. Tena vuttaṃ ‘‘nibbānaṃ adhippeta’’nti.

280. One for whom sensual desire, together with its objects, is to be esteemed, is called “kāmagaru” (one who esteems sensual pleasures). One whose inclination, tendency, and resolve are deeply rooted in those very sensual pleasures is called “kāmādhimutto” (one intent on sensual pleasures). One for whom renunciation, such as going forth or the first jhāna, is to be esteemed, is called “nekkhammagaru” (one who esteems renunciation). In this context, one whose inclination, tendency, and resolve are deeply rooted in renunciation is called “nekkhammādhimutto.” This meaning applies to some householders, and similarly to some who are homeless, as stated: “even one who has gone forth,” and so on. This Vekhanasa was a wanderer. Having adopted the ascetic life of the Vekhanasa ascetics, and having embraced and adhered to this view of Vekhanasa, he is therefore called “Vekhanasa.” Just as the world, though itself burning with the eleven fires, does not notice the affliction of the round of existence that has followed since beginningless time—like the burning heat of a firebrand being directly experienced—due to the constant burning, but comes to notice it when the Perfectly Self-Enlightened One, with a mind motivated by great compassion, declares in the “Discourse on Burning”: “All is burning, monks”; similarly, this person, without considering in its true nature the inclination towards sensual pleasures, which has been cultivated since beginningless time and is established in his own disposition, will come to realize his own inclination toward sensual pleasures when the Teacher speaks of sensual pleasures and sensual bliss, saying: “Kaccāna, these five strands of sensual pleasure…” Thus, it is said: “While this discourse is being spoken, he will perceive his own intent on sensual pleasures.” “The highest pleasure among desirables” means the supreme pleasure among things to be desired. For all phenomena of the three realms are “desirables” in the sense of being desirable, but of the pleasure that arises dependent on them, Nibbāna itself is the supreme pleasure. As it is said: “Whatever phenomena there are, monks, whether conditioned or unconditioned, dispassion is declared the highest among them,” and “Nibbāna is the supreme bliss.” Therefore, it is said: “Nibbāna is what is intended.”

281. Pubbenivāsañāṇalābhino pubbantaṃ ārabbha vuccamānakathā anucchavikā tadatthassa paccakkhabhāvato, tadabhāvato vekhanasassa ananucchavikāti āha ‘‘yasmā…pe… natthī’’ti. Anāgatakathāya…pe… natthīti etthāpi eseva nayo. Ārakkhatthāyāti devatāhi mantapadehi saha ṭhitā [Pg.134] tattha ārakkhatthāya. Avijjāyāti idaṃ lakkhaṇavacanaṃ, taṃmūlakattā vā sabbakilesadhammānaṃ avijjāva gahitā. Jānanaṃ pahīnakilesapaccavekkhaṇañāṇena. Sesaṃ suviññeyyameva.

281. For those who have attained the knowledge of past lives, discussions concerning the past are appropriate because that matter is directly perceived by them. For Vekhanasa, however, such discussions are inappropriate because he lacks that knowledge—hence it is said, “Because… it is not.” The same method applies to discussions about the future… it is not. Here too, the reasoning is the same. “For the sake of protection” means that devas stood there with mantra-verses for the sake of protection. “By ignorance” is a term denoting a characteristic; or, ignorance itself is taken because it is the root of all defiling things. Knowing is by means of the knowledge that reviews abandoned defilements. The rest is easily understood.

Vekhanasasuttavaṇṇanāya līnatthappakāsanā samattā.

The Clarification of the Hidden Meaning in the Commentary on the Vekhanasa Sutta is complete.

Niṭṭhitā ca paribbājakavaggavaṇṇanā.

The commentary on the Chapter of the Wanderers is concluded.

4. Rājavaggo

4. The Chapter on Kings

1. Ghaṭikārasuttavaṇṇanā

1. Commentary on the Ghaṭikāra Sutta

282. Cariyanti [Pg.135] bodhicariyaṃ, bodhisambhārasambharaṇavasena pavattitaṃ bodhisattapaṭipattinti attho. Sukāraṇanti bodhiparipācanassa ekantikaṃ sundaraṃ kāraṇaṃ, kassapassa bhagavato payirupāsanādiṃ sandhāya vadati. Tañhi tena saddhiṃ mayā idha katanti vattabbataṃ labhati. Mandahasitanti īsakaṃ hasitaṃ. Kuhaṃ kuhanti hāsa-saddassa anukaraṇametaṃ. Haṭṭhapahaṭṭhākāramattanti haṭṭhapahaṭṭhamattaṃ. Yathā gahitasaṅketā ‘‘pahaṭṭho bhagavā’’ti sañjānanti, evaṃ ākāradassanamattaṃ.

282. “Conduct” means the conduct for enlightenment, that is, the practice of a Bodhisatta undertaken by way of accumulating the requisites of enlightenment—this is the meaning. “A good reason” refers to an absolutely excellent reason for the maturation of enlightenment, spoken with reference to attending upon the Blessed One Kassapa, and so on. For that is what can be said to have been done here by me together with him. “A faint smile” means a slight smile. “Kuhuṃ kuhuṃ” is an imitation of the sound of laughter. “Merely the appearance of being delighted” means just the appearance of being delighted. It is merely the showing of an appearance, so that those who have grasped the signal recognize, “The Blessed One is delighted.”

Idāni iminā pasaṅgena tāsaṃ samuṭṭhānaṃ vibhāgato dassetuṃ ‘‘hasitañca nāmeta’’ntiādi āraddhaṃ. Tattha ajjhupekkhanavasenapi hāso na sambhavati, pageva domanassavasenāti āha ‘‘terasahi somanassasahagatacittehī’’ti. Nanu ca keci kodhavasenapi hasantīti? Na, tesampi yaṃ taṃ kodhavatthu, tassa mayaṃ dāni yathākāmakāritaṃ āpajjissāmāti duviññeyyantarena somanassacitteneva hāsassa uppajjanato. Tesūti pañcasu somanassasahagatacittesu. Balavārammaṇeti uḷāraārammaṇe yamakamahāpāṭihāriyasadise. Dubbalārammaṇeti anuḷāre ārammaṇe. Imasmiṃ pana ṭhāne…pe… uppādesīti idaṃ porāṇaṭṭhakathāyaṃ tathā āgatattā vuttaṃ. Na ahetukasomanassasahagatacittena bhagavato sitaṃ hotīti dassanatthaṃ.

Now, with this connection, in order to show in detail the arising of those smiles, the section beginning “A smile, indeed…” is commenced. Here, laughter is not possible even by way of equanimity, let alone by way of sorrow—hence he said, “With thirteen joy-accompanied mind-states.” But do not some laugh even out of anger? No, for even in their case, laughter arises only with a joy-accompanied mind, through a subtle understanding of that object of anger, thinking, “Now we will subject it to our will.” “In those” refers to the five joy-accompanied mind-states. “A strong object” means a sublime object, like the Twin Miracle. “A weak object” means a non-sublime object. In this connection… “produces” is said because it is found thus in the ancient commentary. The purpose is to show that a smile does not occur for the Blessed One with a rootless joy-accompanied mind-state.

Abhidhammaṭīkāyaṃ (dha. sa. mūlaṭī. 568) pana ‘‘atītaṃsādīsu appaṭihataṃ ñāṇaṃ vatvā ‘imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatta’ntiādivacanato (mahāni. 69, 156; cūḷani. māgharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5; netti. 15; dī. ni. aṭṭha. 3.305; vibha. mūlaṭī. suttantabhājanīyavaṇṇanā; dī. ni. ṭī. 3.141, 305) ‘bhagavato idaṃ cittaṃ uppajjatī’ti vuttavacanaṃ vicāretabba’’nti vuttaṃ. Tattha iminā hasituppādacittena pavattiyamānampi bhagavato sitakaraṇaṃ pubbenivāsa-anāgataṃsa-sabbaññutaññāṇānaṃ anuvattakattā ñāṇānuparivattiyevāti, evaṃ pana ñāṇānuparivattibhāve sati na koci pāḷiaṭṭhakathānaṃ virodho. Tathā hi abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 568) ‘‘tesaṃ [Pg.136] ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ uppajjatī’’ti vuttaṃ. Avassañca etaṃ evaṃ icchitabbaṃ, aññathā āvajjanassapi bhagavato pavatti tathārūpe kāle na saṃyujjeyya, tassapi hi viññattisamuṭṭhāpakabhāvassa icchitattā, tathā hi vuttaṃ – ‘‘evañca katvā manodvārāvajjanassapi viññattisamuṭṭhāpakattaṃ upapannaṃ hotī’’ti, na ca viññattisamuṭṭhāpakatte taṃsamuṭṭhitāya viññattiyā kāyakammādibhāvaṃ āpajjanabhāvo vibandhatīti tameva sandhāya vadati. Tenāha ‘‘evaṃ appamattakampī’’ti. Sateritā vijjulatā nāma sateratāvijjulatā. Sā hi itaravijjulatā viya khaṇaṭṭhitikā sīghanirodhā ca na hoti, apica kho dandhanirodhā, tañca sabbakālaṃ catudīpikamahāmeghatova niccharati tenāha ‘‘cātuddīpikamahāmeghamukhato’’ti. Ayaṃ kira tāsaṃ rasmivaṭṭīnaṃ dhammatā, yadidaṃ tikkhattuṃ siravaraṃ padakkhiṇaṃ katvā dāṭhaggesuyeva antaradhānaṃ.

However, in the Abhidhamma sub-commentary (Dha. Sa. Mūlaṭī. 568), it is stated: “Having mentioned the unimpeded knowledge regarding the past, etc., and because of the statement ‘For the Blessed One, the Buddha, endowed with these three qualities, all bodily actions are preceded by knowledge and follow knowledge’ (Mahāni. 69, 156; Cūḷani. Māgharājamāṇavapucchāniddesa 85; Paṭi. Ma. 3.5; Netti. 15; Dī. Ni. Aṭṭha. 3.305; Vibha. Mūlaṭī. Suttantabhājanīyavaṇṇanā; Dī. Ni. Ṭī. 3.141, 305), the statement ‘This thought arises in the Blessed One,’ should be examined.” Here, even the act of smiling by the Blessed One, though impelled by the smile-producing consciousness, is indeed a consequence of knowledge, because it is a consequence of the knowledges of past lives, future destinies, and omniscience. And thus, when there is this state of following knowledge, there is no contradiction with the Pāli text and the commentaries. Indeed, in the Abhidhamma commentary (Dha. Sa. Aṭṭha. 568), it is said: “This thought arises at the culmination of those knowledges.” And this must certainly be accepted in this way; otherwise, even the advertence of the Blessed One would not be compatible at such a time, for it is accepted that even advertence produces bodily expression, as it is said: “And having done so, even the advertence at the mind-door becomes capable of producing expression.” Nor does the fact of producing expression hinder the bodily action, etc., that arises from it from coming to be. Therefore, referring to that, he says: “Even such a slight movement.” The lightning called “sateritā” is “sateratāvijjulatā.” Unlike other lightning, it does not last for a mere moment and cease quickly; rather, it ceases slowly. Moreover, it continuously emanates from the great four-continent cloud. Hence, it is said: “From the mouth of the great four-continent cloud.” This, indeed, is the nature of those streams of rays—that after circling the excellent head three times, they disappear right at the tips of the canine teeth.

283. Yadipi cattāri asaṅkhyeyyāni kappānaṃ satasahassañca paññāpāramitā paribhāvitā, tathāpi idāni taṃ buddhantaraṃ tassā paṭipādetabbattā vuttaṃ ‘‘aparipakkañāṇattā’’ti. Kāmañcassa ñāṇāya idānipi paṭipādetabbatā atthi, evaṃ santepi nanu sammāsambuddhesu pasādena sambhāvanāya bhavitabbaṃ tathā cirakālaṃ paribhāvitattā, kathaṃ tattha hīḷanāti āha ‘‘brāhmaṇakule’’tiādi. Cirakālaparicitāpi hi guṇabhāvanā appakenapi akalyāṇamittasaṃsaggena viparivattati aññathattaṃ gacchati. Tena mahāsattopi jātisiddhāyaṃ laddhiyaṃ ṭhatvā jātisiddhena mānena evamāha – ‘‘kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’’ti. Tathā hi vuttaṃ aṭṭhakathāyaṃ –

283. Even though the perfection of wisdom was cultivated for four incalculable aeons and a hundred thousand kalpas, still, because that knowledge must now be brought about for him in this Buddha-interval, it is said, “due to immaturity of knowledge.” And although there is a need to bring him to knowledge now, even so, should there not be confidence and esteem for the Perfectly Self-Enlightened Ones, given such long cultivation? How then could there be contempt in that case? He says, “in the brahmin family,” and so on. For even the cultivation of virtues, though long practiced, can be overturned and changed by association with even a few bad friends. Therefore, the great being, standing firm in the doctrine he acquired by birth, spoke thus with the pride of birth: “What is to be gained by seeing that shaven-headed ascetic?” As stated in the commentary:

‘‘Tasmā akalyāṇajanaṃ, āsīvisamivoragaṃ,Ārakā parivajjeyya, bhūtikāmo vicakkhaṇo’’ti. (dī. ni. aṭṭha. 1.170-172);

“Therefore, the wise, desiring well-being, should avoid the unwholesome person from afar, like a venomous snake.”

Nhānacuṇṇena suttena katā sotti, kuruvindaguḷikā, sā eva sināyanti kāyaṃ visodhenti etāyāti sinānaṃ. Tenāha – ‘‘sotti sinānanti sinānatthāya katasotti’’nti.

A sotti is made with a string and bath powder; also kuruvinda pills. That is called sināna because with it they bathe (sināyanti) and cleanse (visodhenti) the body. Therefore, he says: “A sotti is a sināna means a sotti made for the purpose of bathing.”

284. Ariyaparihārenāti ariyānaṃ parihārena, anāgāmīnaṃ nhānakāle attano kāyassa parihāraniyāmenāti attho. Attano [Pg.137] ñāṇasampattiyā vibhavasampattiyā pasannakāraṃ kātuṃ sakkhissati. Etadatthanti ‘‘ahitanivāraṇaṃ, hite niyojanaṃ byasane parivajjana’’nti yadidaṃ, etadatthaṃ mittā nāma honti. Keci ‘‘yāvettha ahupī’’ti paṭhanti, tesaṃ yāva ettha kesaggagahaṇaṃ tāva ayaṃ nibandho ahupīti attho.

284. “Ariyaparihārena” means with the care of the noble ones, that is, according to the rule for non-returners regarding the care of one's own body at the time of bathing—this is the meaning. He will be able to perform acts of devotion by means of his own accomplishment in knowledge and prosperity. “Etadattham” (for this purpose) refers to this: “warding off harm, guiding toward good, not abandoning in calamity”—for this purpose friends exist. Some read “yāvettha ahupī”; for them, the meaning is that this bond existed up to the point of grasping the tip of the hair.

285. Satipaṭilābhatthāyāti bodhiyā mahābhinīhāraṃ katvā bodhisambhārapaṭipadāya pūraṇabhāve satiyā paṭilābhatthāya. Idāni tassa satuppādanīyakathāya pavattitākāraṃ saṅkhepeneva dassetuṃ ‘‘tassa hī’’tiādi vuttaṃ. Tattha na lāmakaṭṭhānaṃ otiṇṇasattoti iminā mahāsattassa paṇītādhimuttataṃ dassetvā evaṃ paṇītādhimuttikassa pamādakiriyā na yuttāti dassento ‘‘tādisassa nāma pamādavihāro na yutto’’ti āha. Tadā bodhisattassa nekkhammajjhāsayo telappadīpo viya visesato nibbatti, taṃ disvā bhagavā tadanurūpaṃ dhammakathaṃ karonto ‘‘tādisassa…pe… kathesī’’ti. Parasamuddavāsī therā aññathā vadanti. Aṭṭhakathāyaṃ pana nāyaṃ buddhānaṃ bhāro, yadidaṃ pūritapāramīnaṃ bodhisattānaṃ tathā dhammadesanā tesaṃ mahābhinīhārasamanantarampi bodhisambhārassa sayambhuñāṇeneva paṭividitattā. Tasmā bodhisattabhāvapavedanameva tassa bhagavā akāsīti dassetuṃ ‘‘satipaṭilābhatthāyā’’tiādi vuttaṃ. Satipaṭilābhatthāyāti sammāpaṭipattiyā ujjalane pākaṭakarasatipaṭilābhāya.

285. “For the sake of attaining mindfulness” means for the sake of attaining mindfulness upon the fulfillment of the path of the requisites of enlightenment, having made the great aspiration for enlightenment. Now, to show briefly how the discourse that brings about that mindfulness proceeds, “for him indeed” and so on is said. Herein, by “a being not descended into an inferior state,” the noble inclination of the Great Being is shown, and thus, indicating that negligence is unfitting for one so nobly inclined, he says, “for such a one, a state of heedlessness is not fitting.” At that time, the Bodhisatta's inclination toward renunciation arose with special intensity, like an oil lamp. Seeing this, the Blessed One gave a discourse in accordance with that, saying, “for such a one... he taught.” The elders who dwell on the other side of the ocean say otherwise. In the commentary, however, this is not the task of the Buddhas, namely, to give such a teaching to Bodhisattas who have fulfilled the perfections, because they have penetrated the requisites of enlightenment by their own self-born knowledge even immediately after their great aspiration. Therefore, to show that the Blessed One merely revealed his state of being a Bodhisatta, “for the sake of attaining mindfulness” and so on is said. “For the sake of attaining mindfulness” means for the attainment of mindfulness that makes manifest and illuminates right practice.

286. Ñāṇañhi kilesadhammavidālanapadālanehi siṅgaṃ viyāti siṅgaṃ. Tañhi paṭipattiyā upatthambhitaṃ ussitaṃ nāma hoti, tadabhāve patitaṃ nāma. Keci pana vīriyaṃ siṅganti vadanti. Tasmiṃ sammappadhānavasena pavatte bāhirapabbajjaṃ upagatāpi mahāsattā visuddhāsayā appicchatādiguṇasamaṅgino yathārahaṃ ganthadhuraṃ vāsadhurañca paribrūhayantā viharanti, pageva buddhasāsane appicchatādīhīti āha ‘‘catupārisuddhisīle panā’’tiādi. Vipassanaṃ brūhentā sikhāppattavipassanā hontīti vuttaṃ – ‘‘yāva anulomañāṇaṃ āhacca tiṭṭhantī’’ti, anulomañāṇato orameva vipassanaṃ ṭhapentīti attho. Maggaphalatthaṃ vāyāmaṃ na karonti paññāpāramitāya sabbaññutaññāṇagabbhassa aparipuṇṇattā aparipakkattā ca.

286. Knowledge, indeed, because it splits and crushes the nature of defilements, is like a horn; it is a horn. That, when supported by practice, is called "raised"; in its absence, it is called "fallen." Some, however, say that energy is the horn. When that operates by way of right efforts, even great beings who have undertaken the external going-forth, having pure intentions and endowed with qualities such as fewness of wishes, dwell developing the burden of study and the burden of residence as is fitting—how much more so in the Buddha's Dispensation with fewness of wishes and so on. Thus it is said, "but as for the fourfold purity of virtue," and so on. Developing insight, they become those whose insight has reached its peak. This is stated as: "until they stand having reached conformity knowledge," meaning they establish insight just before conformity knowledge. They do not make effort for the path and fruit due to the incompleteness and immaturity of the womb of omniscience, which is the perfection of wisdom.

287. Therehīti [Pg.138] vuddhatarehi. Nivāse satīti yasmiṃ ṭhāne pabbajito, tattheva nivāse. Vappakālatoti sassānaṃ vappakālato. Pubbe viya tato paraṃ tikhiṇena sūriyasantāpena payojanaṃ natthīti vuttaṃ – ‘‘vappakāle vitānaṃ viya upari vatthakilañjaṃ bandhitvā’’ti. Puṭaketi kalāpe.

287. "Therehi" means by the more senior ones. "Nivāse sati" means dwelling in the very place where one went forth. "Vappakālato" means from the time of sowing the crops. It is said, "there is no need for sharp sun-heat afterwards as before," meaning "at the time of sowing, having tied a cloth-mat above like a canopy." "Puṭake" means in a bundle.

288. Paccayasāmaggihetukattā dhammappattiyā padesato pariññāvatthukāpi ariyā upaṭṭhite cittavighātapaccaye yadetaṃ nātisāvajjaṃ, tadevaṃ gaṇhantīti ayamettha dhammatāti āha – ‘‘alābhaṃ ārabbha cittaññathatta’’ntiādi. Soti kikī kāsirājā. Brāhmaṇabhattoti brāhmaṇesu bhatto. Deveti brāhmaṇe sandhāyāha. Bhūmidevāti tesaṃ samaññā, tadā brāhmaṇagaruko loko. Tadā hi kassapopi bhagavā brāhmaṇakule nibbatti. Dhītu avaṇṇaṃ vatvāti, ‘‘mahārāja, tava dhītā brāhmaṇasamayaṃ pahāya muṇḍapāsaṇḍikasamayaṃ gaṇhī’’tiādinā rājaputtiyā aguṇaṃ vatvā. Varaṃ gaṇhiṃsu ñātakā. Rajjaṃ niyyātesi ‘‘mā me vacanaṃ musā ahosi, aṭṭhame divase niggaṇhissāmī’’ti.

288. Because the attainment of the Dhamma is caused by a combination of conditions, and because the object of comprehension for noble ones is only partial, when a condition for mental distress has arisen, they take only that which is not overly blameworthy. This is the nature of things here. Thus it is said: "alteration of mind on account of loss," and so on. "So" refers to Kikī, king of Kāsi. "Brāhmaṇabhatto" means devoted to brahmins. "Deve" he said, referring to the brahmins. "Bhūmidevā" was their designation, for at that time the world held brahmins in high esteem. Indeed, at that time, even the Blessed One Kassapa was born in a brahmin family. "Dhītu avaṇṇaṃ vatvā" means having spoken dispraise of the daughter, saying, "Great king, your daughter has abandoned the brahmin way and has adopted the way of the shaven-headed heretics," and so on, having spoken of the princess's fault. The relatives accepted the boon. He relinquished the kingdom, thinking, "Let my word not be false; on the eighth day, I will punish her."

Pāvanaasmanayanavasena sammā pāvīkatattā parisuddhataṇḍulāni. Pāḷiyaṃ taṇḍulapaṭibhastānīti taṇḍulakhaṇḍāni. Muggapaṭibhastakaḷāyapaṭibhastesupi eseva nayo.

The rice grains are pure because they have been well-purified by means of winnowing and removing stones. In the Pāli, "taṇḍulapaṭibhastāni" means broken rice grains. The same principle applies to broken mung beans and peas.

289. Ko nu khoti bhummatthe paccattavacananti āha – ‘‘kuhiṃ nu kho’’ti pāripūriṃ yojīyanti byañjanabhojanāni etthāti pariyogo, tato pariyogā. Tenāha ‘‘sūpabhājanato’’ti. Saññaṃ datvāti vuttaṃ sabbaṃ ācikkhitvā tumhākaṃ atthāya sampādetvā nikkhitto upaṭṭhākoti bhagavato ārocethāti saññaṃ datvā. Ativissatthoti ativiya vissattho. Pañcavaṇṇāti khuddikādivasena pañcappakārā.

289. "Ko nu kho" is a first-person expression in the locative sense. He says: "kuhiṃ nu kho" (where indeed?) is to be supplied for completion. "Pariyogo" is where curries and food are arranged; from that comes "pariyogā." Therefore, he said, "from the curry bowl." "Saññaṃ datvā" (having given a sign) means having given the sign to inform the Blessed One that the attendant has been appointed, after he had explained everything that was said and prepared it for your benefit. "Ativissattho" means exceedingly trusting. "Pañcavaṇṇā" refers to the five kinds, by way of the small ones, etc.

290. Kinti nissakke paccattavacanaṃ, kasmāti attho? Dhammikoti iminā āgamanasuddhiṃ dasseti[Pg.139]. Bhikkhūnaṃ patte bhattasadisoti iminā upāsakena satthu pariccattabhāvaṃ tattha satthuno ca aparisaṅkataṃ dasseti. Sikkhāpadavelā nāma natthīti dhammassāmibhāvato sikkhāpadamariyādā nāma natthi paṇṇattivajje, pakativajje pana setughāto eva.

290. "Kinti" is a first-person expression in the sense of "without being able to"; the meaning is "why?". "Dhammiko" (righteous) shows the purity of his lineage. "The meal in the monks' bowl is similar"—by this, the lay follower shows that it was relinquished by the Teacher and the Teacher's lack of hesitation there. "There is no occasion for the training rule"—because he is the owner of the Dhamma, there is no limit of the training rule regarding offenses by formulation; but regarding natural offenses, it is indeed a breaking of the bridge.

291. Chadanaṭṭhāne yadākāsaṃ, tadeva tassa gehassa chadananti ākāsacchadanaṃ. Pakatiyā utupharaṇamevāti chādite yādisaṃ utu, chadane uttiṇabhāvepi tamhi gehe tādisameva utupharaṇaṃ ahosi. Tesaṃyevāti tesaṃ ghaṭikārassa mātāpitūnaṃ eva.

291. In place of a roof, there was the sky; that itself was the roof of that house, thus it was called "sky-roof." "By nature, it was just the pervasion of the season" means: just as the season was when it was roofed, so too, even when the roof was without thatch, the pervasion of the season in that house was just the same. "Tesaṃyeva" means just for them, that is, for the mother and father of Ghaṭikāra.

292. ‘‘Catasso muṭṭhiyo eko kuḍuvo, cattāro kuḍuvā eko pattho, cattāro patthā eko āḷhako, cattāro āḷhakā ekaṃ doṇaṃ, cattāri doṇāni ekā mānikā, catasso mānikā ekā khārī, vīsati khārikā eko vāhoti tadeva ekasakaṭa’’nti suttanipātaṭṭhakathādīsu (su. ni. aṭṭha. 2.662) vuttaṃ, idha pana ‘‘dve sakaṭāni eko vāho’’ti vuttaṃ. Telaphāṇitādinti ādi-saddena sappiādiṃ maricādikaṭukabhaṇḍañca saṅgaṇhāti. Nāhaṃ raññā diṭṭhapubbo, kuto paripphassoti adhippāyo. Naccitvāti naccaṃ datvā.

292. "Four fistfuls make one kuḍuva; four kuḍuvas, one pattha; four patthas, one āḷhaka; four āḷhakas, one doṇa; four doṇas, one mānikā; four mānikās, one khārī; twenty khārīs, one vāha, and that is one cartload"—this is stated in the Suttanipāta commentary and others (Su. Ni. Aṭṭha. 2.662). Here, however, it is said, "Two cartloads make one vāha." "Telaphāṇitādi" (oil, molasses, etc.)—the word "etc." includes ghee and similar items, as well as pungent goods like pepper and so on. The intended meaning is: "I have not been seen by the king before; how could I have received a touch from him?" "Naccitvā" means having given a dance.

Ghaṭikārasuttavaṇṇanāya līnatthappakāsanā samattā.

The exposition of the hidden meaning in the commentary on the Ghaṭikāra Sutta is complete.

2. Raṭṭhapālasuttavaṇṇanā

2. Commentary on the Raṭṭhapāla Sutta

293. Thūlameva thullaṃ, thullā vipulā mahantā koṭṭhā jātā imassāti thullakoṭṭhikanti odanapūpapahūtavasena laddhanāmo nigamo. Aṭṭhakathāyaṃ pana thullakoṭṭhanti attho vutto. Tena pāḷiyaṃ ika-saddena padavaḍḍhanaṃ katanti dasseti.

293. "Thulla" is indeed "thūla" (large). The market town was named "Thullakoṭṭhika" because it had large, extensive, and great granaries, on account of its abundance of rice and cakes. In the commentary, however, the meaning "Thullakoṭṭha" is given. This shows that in the Pāli, the word has been lengthened by the suffix "-ika".

294. Raṭṭhapāloti idaṃ tassa kulaputtassa nāmaṃ. Paveṇivasena āgatakulavaṃsānugatanti samudāgamato paṭṭhāya dassetuṃ ‘‘kasmā raṭṭhapālo’’tiādi vuttaṃ. Sandhāretunti vināsanato pubbe yādisaṃ, tatheva sammadeva dhāretuṃ samattho. Saddhāti kammaphalasaddhāya sampannā. Sāmaṇeraṃ disvāti sikkhākāmatāya etadagge ṭhapiyamānaṃ disvā.

294. "Raṭṭhapāla"—this was the name of that clansman. To show the lineage that has come down by way of tradition, starting from its origin, it is said, "Why Raṭṭhapāla?" and so on. "To sustain" means capable of maintaining it properly, just as it was before its destruction. "Faith" means endowed with faith in kamma and its results. "Having seen the novice" means seeing him being placed at the forefront because of his desire for the training.

Saha [Pg.140] raññāti sarājikaṃ, raññā saddhiṃ rājaparisaṃ. Cātuvaṇṇanti brāhmaṇādicatuvaṇṇasamudāyaṃ. Posetunti vaddhetuṃ dānādīhi saṅgahavatthūhi saṅgaṇhituṃ. Yaṃ kulaṃ. Pahossatīti sakkhissati.

"Saha raññā" means "sarājikaṃ"; together with the king, the royal assembly. "Cātuvaṇṇaṃ" means the collection of the four castes, beginning with the brahmins. "Posetuṃ" means to foster, to support with the bases of sympathy such as giving. "Yaṃ kulaṃ." "Pahossati" means will be capable.

Tena tena me upaparikkhatoti ‘‘kāmā nāmete aniccā dukkhā vipariṇāmadhammā, aṭṭhikaṅkalūpamā’’ti (ma. ni. 1.234; pāci. 417; mahāni. 3, 6) ca ādinā yena yena ākārena kāmesu ādīnavaṃ okāraṃ saṃkilesaṃ, tabbipariyāyato nekkhamme ānisaṃsaṃ guṇaṃ pakāsentaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, tena tena pakārena upaparikkhato vīmaṃsantassa mayhaṃ evaṃ hoti evaṃ upaṭṭhāti. Sikkhattayabrahmacariyanti adhisīlādisikkhattayasaṅgahaṃ seṭṭhacariyaṃ. Akhaṇḍādibhāvāpādanena akhaṇḍaṃ lakkhaṇavacanañhetaṃ. Kañcipi sikkhekadesaṃ asesetvā ekanteneva paripūretabbatāya ekantaparipuṇṇaṃ. Cittuppādamattampi saṃkilesamalaṃ anuppādetvā accantameva visuddhaṃ katvā pariharitabbatāya ekantaparisuddhaṃ. Tato eva saṅkhaṃ viya likhitanti saṅkhalikhitaṃ. Tenāha ‘‘likhitasaṅkhasadisa’’nti. Dāṭhikāpi massuggahaṇeneva gahetvā ‘‘massu’’tveva vuttaṃ, uttarādharamassunti attho. Kasāyena rattāni kāsāyāni. Ananuññātaṃ puttaṃ na pabbājeti ‘‘mātāpitūnaṃ lokiyamahājanassa cittaññathattaṃ mā hotū’’ti. Tathā hi suddhodanamahārājassa tathā varo dinno.

"Tena tena me upaparikkhato" means: I understand the Dhamma taught by the Blessed One, which declares the danger, degradation, and defilement in sensual pleasures in this and that way, with such statements as, "Indeed, these sensual pleasures are impermanent, suffering, and subject to change—like a skeleton" (MN 1.234; Pāc. 417; Mahāni. 3, 6), and conversely, the benefit and virtue in renunciation. For me, who examines and investigates in this and that manner, it occurs thus, it appears thus. "The holy life of the threefold training" refers to the supreme practice comprising the threefold training of higher virtue, and so on. Because it brings about the state of being unbroken, etc., "unbroken" is a term for its characteristic. Because it should be fulfilled completely, without leaving out any part of the training whatsoever, it is "entirely complete." Because it should be practiced having made it utterly pure, without producing even for a moment the stain of defilement, it is "entirely pure." Just from that, it is "polished like a conch shell" (saṅkhalikhitaṃ). Hence, it is said, "like a polished conch shell." Even the mustache, being included in the term "beard," is simply called "beard"; the meaning is the upper and lower beard. Dyed with an astringent dye, they are "saffron robes." One does not give the going-forth to a son who is not permitted, thinking, "Let there be no alteration of mind for the parents and the worldly populace." Indeed, a boon was given thus to the great king Suddhodana.

295. Piyāyitabbato piyoti āha ‘‘pītijanako’’ti. Manassa appāyanato manāpoti āha ‘‘manavaḍḍhanako’’ti. Sukhedhito taruṇadārakakāle. Tato parañca sappikhīrādisādurasamanuññabhojanādiāhārasampattiyā sukhaparibhato. Atha vā daḷhabhattikadhātijanādiparijanasampattiyā ceva paricchadasampattiyā ca uḷārapaṇītasukhapaccayūpahārehi ca sukhedhito, akiccheneva dukkhappaccayavinodanena sukhaparibhato. Ajjhattikaṅgasampattiyā vā sukhedhito, bāhiraṅgasampattiyā sukhaparibhato. Kassacīti upayogatthe sāmivacanaṃ, kiñcīti vuttaṃ hoti, ayameva vā pāṭho. Tathā hi ‘‘appamattakampi kalabhāgaṃ dukkhassa na jānāsī’’ti attho vutto. Evaṃ santeti nanu mayaṃ raṭṭhapāla maraṇādīsu kenaci upāyena appatīkārena maraṇenapi tayā akāmakāpi [Pg.141] vinā bhavissāma, evaṃ sati. Yenāti yena kāraṇena. Kiṃ panāti ettha kinti kāraṇatthe paccattavacananti dassento āha ‘‘kena pana kāraṇenā’’ti.

295. He is called 'beloved' (piyo) because he should be cherished (piyāyitabbato); he said, 'because he is the generator of joy.' He is called 'pleasing' (manāpo) because he delights the mind (manassa appāyanato); he said, 'because he increases delight.' He was nurtured in happiness in his youth. And thereafter, he was bathed in happiness due to the abundance of food, such as ghee, milk, and other delicious, agreeable meals and nourishment. Alternatively, he was nurtured in happiness due to the abundance of a devoted retinue, including foster-folk, and due to abundant provisions, and by lavish and excellent requisites of comfort, he was bathed in happiness through the effortless removal of conditions for suffering. Or, he was nurtured in happiness through inner well-being and bathed in happiness through external prosperity. 'Of whom' (kassaci) is a genitive in the sense of application; it means 'anything' (kiñci) is said, or this is simply the reading. For the meaning is thus expressed: 'You do not know even the slightest fraction of suffering.' 'This being so' (evaṃ sante)—indeed, Raṭṭhapāla, even unwillingly, we will be separated from you by death or some other irremediable means; this being so. 'By which' (yena)—by which reason. 'But what' (kiṃ pana)—here, showing that 'kiṃ' is a singular term in the sense of reason, he said, 'But for what reason?'

296. Paricārehīti parito tattha tattha yathāsakaṃ visayesu cārehi. Tenāha ‘‘ito cito ca upanehī’’ti. Paricārehīti vā sukhūpakaraṇehi attānaṃ paricārehi, attano paricaraṇaṃ kārehi. Tathābhūto ca yasmā laḷanto kīḷanto nāma hoti, tasmā ‘‘laḷā’’tiādi vuttaṃ. Niccadānaṃ dānaṃ nāma, uposathadivasādīsu dātabbaṃ atirekadānaṃ padānaṃ nāma. Paveṇīrakkhaṇavasena vā dīyamānaṃ dānaṃ nāma, attanāva paṭṭhapetvā dīyamānaṃ padānaṃ nāma. Pacurajanasādhāraṇaṃ vā nātiuḷāraṃ dānaṃ nāma, anaññasādhāraṇaṃ atiuḷāraṃ padānaṃ nāma. Uddassetabbāti uddhaṃ dassetabbā. Kuto uddhaṃ te dassetabbā? Pabbajitato uddhaṃ attānaṃ mātāpitaro dassetabbā, tenāha ‘‘yathā’’tiādi.

296. 'Serve' means to move about all around, here and there, according to one's own domain. Hence it is said, 'Bring from here and there.' Alternatively, 'serve' means to serve oneself with the instruments of comfort, to have service rendered to oneself. And because one who is so is called one who indulges and sports, therefore it is said, 'indulge,' etc. Regular giving is called 'dāna,' while extra giving on days like the Uposatha is called 'padāna.' Or, giving for the sake of protecting tradition is 'dāna,' while giving established by oneself is 'padāna.' Or, giving that is common to many people and not very lavish is 'dāna,' while giving that is exclusive and very lavish is 'padāna.' 'Should be shown upwards' means they should be shown upwards. From what should they be shown upwards? One should show oneself to one's parents as being above one who has gone forth. Hence it is said, 'as,' etc.

299. Balaṃ gahetvāti ettha balaggahaṇaṃ nāma kāyabalassa uppādanamevāti āha ‘‘kāyabalaṃ janetvā’’ti. Evaṃ viharantoti yathā pāḷiyaṃ vuttaṃ evaṃ eko vūpakaṭṭho appamatto viharanto. Tasmāti yasmā neyyo, na ugghaṭitaññū, na ca vipañcitaññū, tasmā. Cirena pabbajito dvādasame vasse arahattaṃ pāpuṇi. Yaṃ pana vuttaṃ pāḷiyaṃ ‘‘na cirassevā’’ti, taṃ saṭṭhi vassāni tato adhikampi vipassanāparivāsaṃ vasante upādāya vuttaṃ.

299. 'Having taken strength'—here, taking strength means the very generation of bodily strength; hence it is said, 'having generated bodily strength.' 'Dwelling thus' means dwelling alone, withdrawn, and diligent, as stated in the Pāli text. 'Therefore'—because he was one to be guided, not one who understands upon a brief utterance, nor one who understands through detailed explanation, therefore... Having been ordained for a long time, he attained arahantship in the twelfth year. But what is said in the Pāli text, 'not long after,' was said with reference to those who live on probation for insight for sixty years or even more than that.

Sattadvārakoṭṭhakassāti sattagabbhantaradvārakoṭṭhakasīsena gabbhantarāni vadati. Paharāpetīti vayovuḍḍhānurūpaṃ kappāpanādinā alaṅkārāpeti. Antojātatāya ñātisadisī dāsī ñātidāsī. Pūtibhāveneva lakkhitabbo doso vā abhidoso, sova ābhidosiko, abhidosaṃ vā paccūsakālaṃ gato patto atikkantoti ābhidosiko. Tenāha ‘‘ekarattātikkantassā’’tiādi. Aparibhogāraho pūtibhūtabhāvena. Ariyavohārenāti ariyasamudācārena. Ariyā hi mātugāmaṃ bhaginivādena samudācaranti. Nissaṭṭhapariggahanti pariccattālayaṃ. Vattuṃ vaṭṭatīti nirapekkhabhāvato vuttaṃ, idha pana visesato aparibhogārahattāva vatthuno. Nimīyati saññāyatīti nimittaṃ, tathāsallakkhito ākāroti āha ‘‘ākāraṃ aggahesī’’ti.

'Of the seven-gated chamber'—by the heading 'seven-gated inner chamber,' he speaks of the inner chambers. 'He has it done' (paharāpeti) means he has her adorned by having her hair cut, etc., in a manner appropriate to her advanced age. A kinswoman-slave (ñātidāsī) is a slave girl like a relative because of being born within. A fault (doso) to be marked by its putrid nature is 'abhidoso,' and that itself is 'ābhidosiko.' Or, one who has gone to, reached, or passed the dawn (paccūsakālaṃ), which is 'abhidosaṃ,' is 'ābhidosiko.' Therefore he said, 'of that which has passed one night,' etc. Unfit for use because of its putrid state. 'By noble speech' means by noble conduct. For the noble ones address women with the term 'sister.' 'Relinquished possessions' means having abandoned attachment. 'It is proper to say' is said because of a state of non-concern, but here it is specifically because of the object's unfitness for use. 'A sign' (nimittaṃ) is that which is measured or perceived; a feature observed as such. Thus he said, 'he did not grasp the feature.'

300. Gharaṃ [Pg.142] pavisitvāti gehasāminiyā nisīditabbaṭṭhānabhūtaṃ antogehaṃ pavisitvā. Ālapaneti dāsijanassa ālapane. Bahi nikkhamantāti yathāvuttaantogehato bahi nikkhamantiyo. Gharesu sālā hontīti gharesu ekamante bhojanasālā honti pākāraparikkhittā susaṃvihitadvārabandhā susammaṭṭhavālikaṅgaṇā.

300. 'Having entered the house'—having entered the inner house, which is the place where the mistress of the house sits. 'In addressing'—in addressing the servants. 'Coming out'—the women coming out from the aforementioned inner house. 'In the houses, there are halls'—in the houses, in a secluded place, there are dining halls, enclosed by a wall, with well-arranged door-frames, and with well-swept sandy courtyards.

Anokappanaṃ asaddahanaṃ. Amarisanaṃ asahanaṃ. Anāgatavacanaṃ anāgatasaddappayogo, attho pana vattamānakālikova. Tenāha ‘‘paccakkhampī’’ti. Ariyiddhiyanti ‘‘paṭikūle apaṭikūlasaññī viharatī’’ti (a. ni. 5.144) evaṃ vuttaariyiddhiyaṃ.

'Disapproval' is not believing. 'Not resenting' is not enduring. 'Future speech' is the use of a future word, but the meaning is in the present time. Therefore, it is said, 'even directly visible.' 'Noble psychic power'—the noble psychic power described as 'he dwells perceiving the repulsive as non-repulsive' (A. 5.144).

Pūtikummāso chaḍḍanīyadhammo tassa gehato laddhopi na dātabbayuttako dāsijanena dinnoti āha ‘‘deyyadhammavasena neva dānaṃ alatthamhā’’ti. ‘‘Imehi muṇḍakehī’’tiādinā nitthunanavacanena paccakkhānaṃ atthato laddhameva, tassa pana ujukaphāsusamācāravasena aladdhattā vuttaṃ ‘‘na paccakkhāna’’nti. Tenāha – ‘‘paṭisanthāravasena paccakkhānampi na alatthamhā’’ti. ‘‘Neva dāna’’ntiādi paccāsīsāya akkhantiyā ca vuttaṃ viya pacurajano maññeyyāti tannivattanatthaṃ adhippāyamassa vivarituṃ ‘‘kasmā panā’’tiādi vuttaṃ. Suttikāpaṭicchannanti sippikāchadāhi channaṃ.

Rotten gruel is a thing to be thrown away; even if obtained from that house, it is not suitable to be given. Because it was given by a servant, he said, 'we did not receive a gift in the sense of a proper alms-offering.' By the abusive words beginning with 'by these shavelings,' a refusal was indeed received in meaning, but because it was not received by way of straightforward and pleasant conduct, it is said, 'not a refusal.' Therefore he said, 'we did not receive even a refusal by way of a friendly welcome.' Lest many people might think that 'neither a gift...' etc., was said as if out of expectation and impatience, to avert that and to clarify his intention, 'but why...' etc., was said. 'Covered with oyster shells' means covered with coverings of oyster shells.

Ukkaṭṭhaekāsanikatāyāti idaṃ bhūtakathanamattaṃ therassa tathābhāvadīpanato. Mudukassapi hi ekāsanikassa yāya nisajjāya kiñcimattaṃ bhojanaṃ bhuttaṃ, vattasīsenapi tato vuṭṭhitassa puna bhuñjituṃ na vaṭṭati. Tenāha tipiṭakacūḷābhayatthero ‘‘āsanaṃ vā rakkheyya bhojanaṃ vā’’ti. Ukkaṭṭhasapadānacārikoti purato pacchato ca āhaṭabhikkhampi aggahetvā bahidvāre ṭhatvā pattavissajjanameva karoti. Eteneva therassa ukkaṭṭhapiṇḍapātikabhāvo dīpito. Tenāha – ‘‘svātanāya bhikkhaṃ nāma nādhivāsetī’’ti. Atha kasmā adhivāsesīti āha ‘‘mātu anuggahenā’’tiādi. Paṇḍitā hi mātāpitūnaṃ ācariyupajjhāyānaṃ vā kātabbaṃ anuggahaṃ ajjhupekkhitvā dhutaṅgasuddhikā na bhavanti.

'By the strict practice of eating in one session'—this is merely a statement of fact, showing that the elder was so. For even a moderate one-sessioner, having eaten even a small amount of food at one sitting, it is not proper for one who has risen from it to eat again, even as a matter of observance. Therefore the Elder Tipiṭaka Cūḷābhaya said, 'One should guard either the seat or the food.' 'A strict sequential alms-round walker' means that without accepting alms brought from in front or from behind, he just stands at the outer door and gives up his bowl. By this itself, the elder's state as a strict alms-food-eater is shown. Therefore it is said, 'He does not accept an invitation for alms for the next day.' Then why did he accept? It is said, 'Out of compassion for his mother,' and so forth. For the wise do not become pure in the ascetic practices by neglecting the support that should be given to mothers and fathers or to teachers and preceptors.

301. Payuttanti vaddhivasena payojitaṃ, taddhitalopaṃ katvā vuttanti veditabbaṃ yathā aññatthāpi ‘‘pitāmahaṃ dhanaṃ laddhā, sukhaṃ jīvati sañcayo’’ti[Pg.143]. Jeṭṭhakitthiyoti padhānitthiyo. Itoti imasmiṃ kule anubhavitabbavibhavasampattito. Aññatoti imassa dinnattā aññasmiṃ kule anubhavitabbasampattito.

301. 'Payuttaṃ' means employed in the sense of interest. It should be understood that this is said after eliding the taddhita suffix, just as elsewhere: 'Having received his grandfather's wealth, Sañcaya lives happily.' 'Chief women' means principal women. 'From here' means from the abundance of wealth to be experienced in this family. 'From another' means from the abundance of wealth to be experienced in another family, because of it having been given to this one.

302. Cittavicittanti kappanāya ceva araharūpena alaṅkārādinā ca cittitañceva vicittitañca. Vaṇakāyanti vaṇabhūtaṃ kāyaṃ. Samantato ussitanti heṭṭhimakāyavasena heṭṭhā upari ca sannissitaṃ. Niccāturanti abhiṇhappaṭipīḷitaṃ, sadā dukkhitaṃ vā. Bahusaṅkappanti rāgavatthubhāvena abhijanehi hāvabhāvavilāsavasena, āmisavasena ca soṇasiṅgālādīhi bahūhi saṅkappetabbaṃ. Ṭhitīti avaṭṭhānaṃ avipariṇāmo natthi. Tenāha – ‘‘bhijjanadhammatāva niyatā’’ti, parissavabhāvāpatti ceva vināsapatti ca ekantikāti attho.

302. “Cittavicitta” means both designed and variegated by means of suitable decoration and ornaments. “Vaṇakāya” means a body that has become a wound. “Samantato ussita” means set up on all sides, supported both below and above in relation to the lower body. “Niccātura” means constantly afflicted, or always suffering. “Bahusaṅkappa” means it is to be conceived of in many ways: by noble persons as an object of lust through amorous gestures and charms, and by dogs, jackals, and so forth, as a source of flesh. “Ṭhiti” means stability; there is no non-transformation. Therefore, it is said: “Its nature of breaking up is certain,” meaning, it is certain to arrive at the state of oozing and the state of destruction.

Cittakatampīti gandhādīhi cittakatampi. Rūpanti sarīraṃ.

“Cittakata” means adorned even with perfumes and the like. “Rūpa” means the body.

Alattakakatāti piṇḍialattakena suvaṇṇakatā. Tenāha ‘‘alattakena rañjitā’’ti. Cuṇṇakamakkhitanti dosanīharaṇehi tāpadahanādīhi katābhisaṅkhāramukhaṃ gorocanādīhi obhāsanakacuṇṇehi makkhitaṃ, tenāha ‘‘sāsapakakkenā’’tiādi.

“Alattakakata” means decorated with red lac. Hence it is said, “adorned with lac.” “Cuṇṇakamakkhita” means the face is prepared with applications done to remove blemishes such as heat rash, burns, and so forth, and smeared with beautifying powders such as gorocana and the like. Hence it is said, “with mustard paste,” and so forth.

Rasodakenāti saralaniyyāsarasamissena udakena. Āvattanaparivatte katvāti āvattanaparivattanavasena nate katvā. Aṭṭhapadakaracanāyāti bhittikūṭaddhacandādivibhāgāya aṭṭhapadakaracanāya.

“Rasodakena” means with water mixed with the sap of resinous trees. “Āvattanaparivatte katvā” means bending by way of twisting and turning. “Aṭṭhapadakaracanāya” means with an eight-section design for walls, gables, half-moons, and the like.

Viravamāneti ‘‘ayaṃ palāyati, gaṇha gaṇhā’’ti viravamāne. Hiraññasuvaṇṇaorodheti vattabbaṃ.

“Viravamāne” means shouting, “This one is fleeing, catch him, catch him!” “Hiraññasuvaṇṇaorodheti” should be stated.

303. Ussitāya ussitāyāti kulavibhavabāhusaccapaññāsampattiyā uggatāya uggatāya. Abhilakkhito uḷārabhāvena.

303. “Ussitāya ussitāya” means elevated, elevated by the abundance of family prosperity, learning, and wisdom. “Abhilakkhito” means marked by eminence.

304. Parijuññānīti parihānāni. Ye byādhinā abhibhūtā sattā jiṇṇakappā vayohānisattā viya honti, tato nivattento ‘‘jarājiṇṇo’’ti āha. Vayovuḍḍho, na sīlādivuḍḍho. Mahattaṃ lāti gaṇhātīti mahallako, jātiyā mahallako, na vibhavādināti jātimahallako[Pg.144]. Dvattirājaparivattasaṅkhātaṃ addhānaṃ kālaṃ gato vītivattoti addhagato. Tathā ca paṭhamavayaṃ majjhimavayañca atīto hotīti āha ‘‘addhānaṃ atikkanto’’ti. Jiṇṇādipadehi paṭhamavayamajjhimavayassa bodhitattā anuppattatāvisiṭṭho vaya-saddo osānavayavisayoti āha ‘‘pacchimavayaṃ anuppatto’’ti.

304. “Parijuññāni” means declines. Those beings who are overcome by illness are like those who have wasted away with age and loss of vitality; turning back from that, it is said, “aged and worn out.” He is advanced in years, but not in virtue and the like. One who attains greatness is called “mahallaka”; great by birth, not by wealth and the like, hence “jātimahallaka.” Having passed through a period of time reckoned by the reigns of two or three kings, he is called “addhagata” (one who has traveled the road). And because he has passed the first and middle stages of life, it is said, “having passed the time.” Because the first and middle stages of life are signified by words like “jiṇṇa,” the word “vaya,” when qualified by “anuppatta,” refers to the final age; thus it is said, “having reached the final stage of life.”

‘‘Appiccho, appaḍaṃsamakasavātātapasarīsapasamphasso’’ti (a. ni. 10.11) evamādīsu viya appa-saddo abhāvatthoti adhippāyenāha ‘‘appābādhoti arogo, appātaṅkoti niddukkho’’ti. Appattho vā idha, tatthāpi appa-saddo daṭṭhabbo. Evañhi ‘‘yo hi, gahapati, imaṃ pūtikāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya kimaññatra bālyā’’ti (saṃ. ni. 3.1) suttapadaṃ samatthitaṃ hoti. Vipaccanaṃ vipāko, so eva vepāko. Samo vepāko etissā atthīti samavepākinī, tāya. Teneva samavepākinibhāvena sabbampi sammadeva gaṇhāti dhāretīti gahaṇī. Gahaṇisampattiyā hi yathābhuttaāhāro sammadeva jīranto sarīre tiṭṭhati, no aññathā bhuttabhutto āhāro jīrati gahaṇiyā tikkhabhāvena. Tatheva tiṭṭhatīti bhuttākāreneva tiṭṭhati gahaṇiyā mandabhāvato. Bhattacchando uppajjateva bhuttaāhārassa sammā pariṇāmaṃ gatattā. Tenevāti samavepākinibhāveneva. Pattānaṃ bhogānaṃ parikkhiyamānaṃ na sahasā ekajjhaṃyeva parikkhayaṃ gacchanti, atha kho anukkamena, tathā ñātayopīti āha ‘‘anupubbenā’’ti. Chātakabhayādināti ādi-saddena byādhibhayādiṃ saṅgaṇhāti.

In contexts such as “of few desires, little troubled by flies, mosquitoes, wind, sun, and creeping things” (AN 10.11), the word “appa” conveys the sense of absence; with this intention it is explained: “‘Appābādha’ means healthy, ‘appātaṅka’ means without pain.” Or here, the word “appa” should be understood as meaning “little.” For thus, the sutta passage “For, householder, if one carrying this foul body were to claim health even for a moment, what else is that but folly?” (SN 3.1) is appropriately supported. “Vipaccana” is ripening; that very thing is “vepāka.” “Samavepākinī” means having balanced ripening; by that quality. Because of this very quality of balanced ripening, it takes in and sustains everything properly; hence it is called “gahaṇī” (digestion). For with the perfection of digestion, the food consumed is properly digested and remains in the body. Otherwise, due to the sharpness of the digestive faculty, the food consumed is not digested; likewise, due to its weakness, it remains just as it was eaten. The desire for food arises precisely because the consumed food has been properly transformed. “Teneva” means by the very state of balanced ripening. The possessions of those who have attained them, when they are being used up, do not suddenly vanish all at once, but gradually; thus it is said, “anupubbena.” And so too with relatives. “Chātakabhayādinā” means by the word “ādi,” it includes the fear of disease and the like.

305. Uddesasīsena niddeso gahitoti āha ‘‘dhammaniddesā uddiṭṭhā’’ti. Yasmā vā ye dhammā uddisitabbaṭṭhena ‘‘uddesā’’ti vuccanti. Teva dhammā niddisitabbaṭṭhena niddesāti ‘‘dhammaniddesā uddiṭṭhā’’ti attho vutto. Atha vā ye dhammā aniccatādivibhāvanavasena uddhaṃ uddhaṃ desessanti, te dhammā tatheva nissesato desessantīti evaṃ uddesaniddesapadānaṃ anatthantaratā veditabbā. Tatthāti jarāmaraṇasantike. Addhuvoti niddhuvo na thiro, aniccoti attho. Tenāha ‘‘dhuvaṭṭhānavirahito’’ti, ajātābhūtāsaṅkhatadhuvabhāvakāraṇavivittoti attho. Upanīyyatīti vā [Pg.145] jarāmaraṇena loko sammā nīyati, tasmā addhuvoti evamettha attho daṭṭhabbo. Tāyitunti jātiādibyasanato rakkhituṃ samatthena issarena attanā virahitoti. ‘‘Imaṃ lokaṃ ito vaṭṭadukkhato mocessāmi, jarābyādhimaraṇānaṃ taṃ adhibhavituṃ na dassāmī’’ti evaṃ abhisaratīti abhissaraṇaṃ, lokassa sukhassa dātā hitassa vidhātā koci issaro, tadabhāvato āha ‘‘anabhissaroti asaraṇo’’ti. Nissako mamāyitabbavatthuabhāvato, tenāha ‘‘sakabhaṇḍavirahito’’tiādi. Taṇhāya vase jāto taṇhāya vijitoti katvā ‘‘taṇhāya dāso’’ti vuttaṃ.

305. The exposition is taken under the heading of the summary; hence it is said, “the expositions of the Dhamma have been taught.” Alternatively, those teachings that are called “uddesa” because they are to be summarized, those very teachings are called “niddesa” because they are to be explained in detail; thus the meaning “the expositions of the Dhamma have been taught” is stated. Or, those teachings that will be explained progressively through the analysis of impermanence and so forth, those teachings will be explained completely in that very way; in this way, the non-difference in meaning between the terms “uddesa” and “niddesa” should be understood. “Tattha” means near aging and death. “Addhuva” means unstable, not firm; it means impermanent. Hence it is said, “devoid of a permanent state,” meaning devoid of the cause for a permanent, unarisen, unbecome, unconditioned state. Alternatively, “upanīyati” means the world is led on by aging and death, therefore it is impermanent; this is how the meaning should be seen here. “Tāyituṃ” means lacking a lord capable of protecting from the perils of birth and so forth. “Abhissaraṇa” is one who proceeds thinking, “I will free this world from the suffering of the cycle; I will not allow aging, sickness, and death to overpower it.” There is no such lord who is a giver of happiness or a dispenser of welfare for the world. Due to this absence, it is said, “anabhissara” means without refuge. “Nissaka” means lacking anything to be claimed as one’s own; hence it is said, “devoid of one’s own belongings,” and so forth. Being born under the sway of craving and conquered by craving, it is said, “a slave to craving.”

306. Hatthivisayattā hatthisannissitattā vā hatthisippaṃ ‘‘hatthī’’ti gahitanti āha – ‘‘hatthisminti hatthisippe’’ti, sesapadesupi eseva nayo. Sātisayaṃ ūrubalaṃ etassa atthīti ūrubalīti āha – ‘‘ūrubalasampanno’’ti, tamevatthaṃ pākaṭaṃ katvā dassetuṃ ‘‘yassa hī’’tiādi vuttaṃ. Abhinnaṃ parasenaṃ bhindato bhinnaṃ sakasenaṃ sandhārayato upatthambhayato. Bāhubalīti etthāpi ‘‘yassa hi phalakañca āvudhañca gahetvā’’tiādinā attho vattabbo, idha pana parahatthagataṃ rajjaṃ āharituṃ bāhubalanti yojanā. Yathā hi ‘‘ūrubalī’’ti etthāpi bāhubalaṃ anāmasitvā attho, evaṃ ‘‘bāhubalī’’ti ettha ūrubalaṃ anāmasitvā attho veditabbo, āhito ahaṃmāno etthāti attā, attabhāvo. Alaṃ samattho attā etassāti alamatthoti āha ‘‘samatthaattabhāvo’’ti.

306. Because it falls within the domain of elephants or is connected with elephant training, the craft of elephants is designated “hatthī”; hence he said, “in elephantry,” meaning in the craft of elephants. This same method applies to the remaining words. Having superior thigh strength, he is called “ūrubalī”; hence he said, “endowed with thigh strength.” To make this meaning clear, “for whom indeed…” and so forth, was stated. He splits apart the unbroken army of the enemy, and rejoins his own split army, supporting it. In the case of “bāhubalī” as well, the meaning should be stated thus: “For whom having taken shield and weapon…” and so forth. Here, however, the connection is: “arm-strength” is used to bring back a kingdom gone into the hands of another. Just as in “ūrubalī” the meaning is conveyed without touching upon arm-strength, so also in “bāhubalī” the meaning should be understood without touching upon thigh-strength. “Attā” (self) or “attabhāva” (individuality) means that self-conceit is placed here. “Alamattho” means his self is adequate and capable; hence he said, “a capable individuality.”

Pariyodhāyāti vā parito ārakkhaṃ odahitvā. ‘‘Saṃvijjante kho, bho raṭṭhapāla, imasmiṃ rājakule hatthikāyāpi…pe… vattissantī’’ti idampi so rājā upari dhammuddesassa kāraṇaṃ āharanto āha.

“Pariyodhāya” means enclosing with complete protection. “Indeed, friend Raṭṭhapāla, in this royal family there are elephant troops… and so forth… they will function.” This too the king said, bringing up a reason in addition to the Dhamma exposition.

Vuttasseva anu pacchā gāyanavasena kathanaṃ anugīti. Tā pana gāthā dhammuddesānaṃ desanānupubbiṃ anādiyitvāpi yathārahaṃ saṅgaṇhanavasena anugītāti āha ‘‘catunnaṃ dhammuddesānaṃ anugīti’’nti.

The explanation following what has been said, by way of singing, is called “anugīti.” However, those verses are called “anugīti” because they are sung appropriately by way of summarizing, even without paying attention to the order of the teachings in the Dhamma expositions. Thus, he said, “the anugīti of the four Dhamma expositions.”

307. Ekanti ekajātiyaṃ. Vatthukāmakilesakāmā visayabhedena bhinditvā tathā vuttāti daṭṭhabbo.

307. “Eka” means in one existence. Vatthukāma (desire for objects) and kilesakāma (defiling desire) should be understood as having been stated thus, divided by their respective domains.

Sāgarantenāti [Pg.146] sāgarapariyantena.

“Sāgarantena” means having the ocean as its boundary.

Aho vatāti socane nipāto, ‘‘aho vata pāpaṃ kataṃ mayā’’tiādīsu viya. Amarātiādīsu āhūti kathenti. Mataṃ uddissa ‘‘amha’’nti vattabbe sokavasena ‘‘amara’’nti vuccati.

“Aho vata” is an interjection used in expressions of sorrow, as in, “Alas, I have done evil,” and so forth. In phrases such as “amarā,” they say it is an invocation. When referring to the dead, when “amha” (we are) should be said, due to sorrow it is said “amara” (we are immortal).

Vosānanti niṭṭhaṃ, pariyosānanti attho. Sāvāti paññā eva. Dhanatoti sabbadhanato. Uttamatarā seṭṭhā, tenevāha ‘‘paññājīviṃ jīvitamāhu seṭṭha’’nti (saṃ. ni. 1.246; su. ni. 184).

“Vosāna” means completion; the meaning is conclusion. “Sāva” is indeed wisdom. “Dhanato” means from all wealth. “Uttamatarā” means best; therefore it was said, “They call the life lived by wisdom the best.”

Tesu pāpaṃ karontesu sattesu, niddhāraṇe cetaṃ bhummavacanaṃ. Paramparāyāti attabhāvaparamparāya. Saṃsāraṃ āpajjitvāti bhavādīsu saṃsārassa āpajjanahetuṃ āpajjanto paralokaṃ upeti, paralokaṃ upentova bahuvidhadukkhasaṅkhātaṃ gabbhañca upeti. Tādisassāti tathārūpassa gabbhavāsadukkhādīnaṃ adhiṭṭhānabhūtassa appapaññassa añño appapañño ca abhisaddahanto hitasukhāvahanti pattiyāyanto.

“Among those beings who commit evil”: this is a locative expression in the sense of specification. “Through succession” means through the succession of individual existences. “Having entered the cycle of existence” means: by entering the cause for entering the cycle of existence in states of becoming and so on, he goes to the next world. And in going to the next world, he enters the womb, which is designated as manifold suffering. “For such a one” means: for one of such a nature, who is the basis for the suffering of dwelling in the womb and so on, for one of little wisdom; another person of little wisdom, having faith in him, comes to believe that it brings benefit and happiness.

‘‘Pāpadhammo’’ti vuttattā tādisassa paraloko nāma duggati evāti āha ‘‘paramhi apāyaloke’’ti.

Because it is said, “of evil nature,” for such a person the next world is indeed a bad destination; thus it is said, “in the next world, a state of misery.”

Vividharūpenāti rūpasaddādivasena tatthapi paṇītatarādivasena bahuvidharūpena.

“Of various forms” means in many different ways: in the sense of form, sound, and so on, and also in the sense of more refined forms, and so on.

Sāmaññamevāti samaṇabhāvo eva seyyo. Ettha ca ādito dvīhi gāthāhi catuttho dhammuddeso anugīto. Catutthagāthāya tatiyo. Pañcamagāthāya dutiyo. Chaṭṭhagāthāya dutiyatatiyā. Sattamagāthāya paṭhamo dhammuddeso anugīto, aṭṭhamādīhi pavattinivattīsu kāmesu nekkhamme ca yathārahaṃ ādīnavānisaṃsaṃ vibhāvetvā attano pabbajjakāraṇaṃ paramato dassento yathāvuttadhammuddesaṃ nigameti, tena vuttaṃ ‘‘tā pana gāthā dhammuddesānaṃ desanānupubbiṃ anādiyitvāpi yathārahaṃ saṅgaṇhanavasena anugītā’’ti. Sesaṃ suviññeyyameva.

“The state of a recluse” means the state of being a samaṇa is indeed best. Here, the fourth Dhamma exposition has been recited in the first two verses. The third, in the fourth verse. The second, in the fifth verse. The second and third, in the sixth verse. The first Dhamma exposition has been recited in the seventh verse. From the eighth verse onwards, having distinguished, as is fit, the drawbacks and advantages in regard to engagement and disengagement, in sensual pleasures and in renunciation, showing from a higher perspective the reason for his own going forth, he concludes the aforesaid Dhamma exposition. Therefore, it is said: “Those verses, however, even without adhering to the sequential teaching of the Dhamma expositions, are recited by way of gathering them together as is fit.” The rest is indeed easy to understand.

Raṭṭhapālasuttavaṇṇanāya līnatthappakāsanā samattā.

Here ends the explanation of the hidden meaning in the commentary on the Raṭṭhapāla Sutta.

3. Maghadevasuttavaṇṇanā

3. The Commentary on the Maghadeva Sutta

308. Pubbe [Pg.147] maghadevo nāma rājāti atītakāle imasmiṃyeva kappe anekavassasahassāyukesu manussesu paṭipāṭiyā uppannānaṃ caturāsītisahassānaṃ cakkavattirājūnaṃ ādipuriso maghadevoti evaṃnāmo rājā.

308. “Formerly, there was a king named Maghadeva” means: in a past time, in this very aeon, when humans had a lifespan of many thousands of years, there was a king named Maghadeva, the first of the eighty-four thousand wheel-turning monarchs who arose in succession.

Dhammoti rājadhammoti lokikā vadanti. Mahābodhinidhānapāramitāsaṅkhāto pana dhammo atthīti dhammiko. Dhammenāti ñāyena. Tadā brahmavihārādibhāvanādhammassa rañño anadhigatattā tassapi vā anabhijjhādīhi samānayogakkhamattā vuttaṃ ‘‘dasakusalakammapathe ṭhito’’ti. Dhammanti dhammato anapetaṃ. Tathā hi ca so pakkhapātābhāvato ‘‘samo’’ti vuccatīti āha ‘‘samaṃ caratī’’ti. Pakatiniyāmenevāti paveṇiyā āgataniyāmeneva. Yasmā nigamajanapadesu yebhuyyena gahapatīnaṃ saṅgaho, tasmā aṭṭhakathāyaṃ ‘‘gahapatikāna’’ntveva vuttaṃ. Pāḷiyaṃ pana aññameva nāgaracārittaṃ, aññaṃ negamajanapadacārittanti te visuṃ gahitā ‘‘negamesu ceva janapadesu cā’’ti. Paccuggamananiggamanavasena uposathassa paṭiharaṇaṃ pāṭihāriyo, so eva pāṭihāriko, pakkho. Ime divasāti ime cattāro divasā.

“Dhamma”: worldly people say this means the royal law. However, he is called “righteous” because the Dhamma, reckoned as the great treasure of the perfections for enlightenment, exists. “By Dhamma” means by justice. Because at that time the king had not attained the Dhamma of cultivating the divine abodes and so on, or because he was also possessed of equal application with regard to non-covetousness and so on, it is said, “established in the ten wholesome courses of action.” “Dhamma” means not deviating from what is right. For, because he was without bias, he is called “equitable”; thus it is said, “he acts equitably.” “By the established rule” means by the rule that has come down through tradition. Because in market towns and rural areas patronage is mostly from householders, therefore in the commentary it is said only “of householders.” But in the Pāḷi text, the conduct of city-dwellers is one thing, and the conduct of market-town and country-dwellers is another; thus they are taken separately as “in market towns and in rural areas.” The observance of the Uposatha by way of welcoming and sending off is the fortnightly observance; that itself is the fortnightly period, the fortnight. “These days” means these four days.

309. Devoti maccu abhibhavanaṭṭhena. Yathā hi devo pakatisatte abhibhavati, evaṃ maccu satte abhibhavati. ‘‘Ahaṃ asukaṃ maddituṃ āgamissāmi, tvaṃ tassa kese gahetvā mā vissajjehī’’ti maccudevassa āṇākarā dūtā viyāti dūtāti vuccanti. Alaṅkatapaṭiyattāyāti idaṃ attano dibbānubhāvaṃ āvikatvā ṭhitāyāti dassetuṃ vuttaṃ. Devatābyākaraṇasadisameva hoti na cireneva maraṇasambhavato. Visuddhidevānanti khīṇāsavabrahmānaṃ. Te hi carimabhave bodhisattānaṃ jiṇṇādike dassenti.

309. “Deva” means death, in the sense of overcoming. Just as a deva overcomes ordinary beings, so does death overcome beings. They are called “messengers” because they are like agents carrying out the command of the deva of death, saying, “I will come to crush so-and-so; you, seize his hair and do not let go.” “Adorned and prepared” is said to show that she stood revealing her own divine power. It is just like a divine pronouncement, because death is possible before long. “Of the pure devas” means of the Brahmās whose taints are destroyed. For they, in the final existence of bodhisattas, show them old age and so on.

Dukhitañca byādhitanti byādhibhāvena sañjātadukkhanti attho. Antimabhavikabodhisattānaṃ visuddhidevehi upaṭṭhāpitabhāvaṃ upādāya tadaññesaṃ tehi anupaṭṭhāpitānampi paṇḍitānaṃ tathā voharitabbatā pariyāyasiddhāti āha ‘‘iminā pariyāyenā’’ti.

“Afflicted and sick” means suffering that has arisen from the state of illness; this is the meaning. With reference to the fact that bodhisattas in their final existence are attended upon by pure devas, it is established by implication that other wise ones, though not attended upon by them, should be spoken of in the same way; hence it is said, “by this method.”

Disampatīti [Pg.148] vibhattialopena niddeso, disāsīsena desā vuttāti desānaṃ adhipatirājāti attho. Uttamaṅge sirasi ruhantīti uttamaṅgaruhā, kesā. Te panettha yasmā palitattā avisesato sabbapacchimavayasandassakā honti, tasmā ‘‘vayoharā’’ti vuttā.

“Disampati” is a reference with elision of the case ending. Because regions are spoken of by the head-word ‘direction,’ the meaning is “overlord king of the regions.” “Growing on the highest limb, the head” are `uttamaṅgaruhā`, that is, hairs. Here, because they, being grey, are indicators of the very last stage of life without exception, they are therefore called “age-bringers.”

Purisayugo yasmā tasmiṃ vaṃse sañjātapurisaṭṭhitiyā paricchinno, tasmā āha ‘‘vaṃsasambhave purise’’ti. Rājagehato āhaṭabhikkhāya yāpentoti iminā kumārakapabbajjāya upagatabhāvaṃ dasseti.

Because a generation of men is defined by the continuity of men born in that lineage, therefore it is said, “a man born of lineage.” “They maintained themselves on alms brought from the royal house”: by this, he shows that he had undertaken the prince’s going-forth.

Parihariyamānovāti aññena aññena parihariyamāno viya velāya velāya tena mahatā parijanena upaṭṭhiyamāno kumārakīḷaṃ kīḷīti attho. Keci pana ‘‘parihariyamāno evā’’ti avadhāraṇavasena atthaṃ vadanti, tathā sati caturāsītivassasahassāni thaññapāyī taruṇadārako ahosīti āpajjatīti tadayuttaṃ. Kumārakālaṃ vatvā tadanantaraṃ oparajjavacanato viruddhañcetaṃ. (Pañcamaṅgalavacanena unnaṅgalamaṅgalaukkantanamaṅgalakammahāyamaṅgaladussamaṅgalāni samupagatāni eva ahesunti daṭṭhabbaṃ).

“Being carried about” means: being attended upon from time to time by that great retinue, as if being carried from one place to another, he played the games of a prince; this is the meaning. Some, however, state the meaning emphatically as “just being carried about”; if so, it would follow that he was a young, suckling infant for eighty-four thousand years, which is inappropriate. And this is contradictory to the statement about the viceroyalty that comes immediately after speaking of his time as a prince. (It should be understood that by the “five auspicious utterances,” the auspicious ceremonies of unyoking the plough, cutting the hair, the great work, and cloths were indeed included).

311. Savaṃsavasena āgatā puttanattuādayo puttā ca paputtā ca etissāti puttapaputtakā paramparā. Nihatanti nihitaṃ ṭhapitaṃ, pavattitanti attho. Nihatanti vā satataṃ patiṭṭhitabhāvena vaḷañjitanti attho. Tenāha ‘‘kalyāṇavatta’’nti. Atirekatarā dve guṇāti mahāsattassa maghadevakālato atirekatarā dve guṇā itararājūhi pana atirekatarā anekasatasahassappabhedā eva guṇā ahesunti.

311. The succession of sons and great-grandsons means: the sons, grandsons, and so on, who have come by way of his own lineage, are his sons and great-grandsons. “Established” means placed, set down; the meaning is set in motion. Or, “established” means used in a state of being constantly established. Therefore he said, “of virtuous conduct.” “Two more excellent qualities” means: the Great Being had two qualities more excellent than in the time of Maghadeva; however, compared with other kings, his qualities were indeed of many hundreds of thousands of different kinds, more excellent.

312. Tettiṃsa sahapuññakārino ettha nibbattāti taṃsahacaritaṭṭhānaṃ tettiṃsaṃ, tadeva tāvatiṃsaṃ, taṃnivāso etesanti tāvatiṃsā. Nivāsabhāvo ca tesaṃ tattha nibbattanapubbakoti āha – ‘‘devānaṃ tāvatiṃsānanti tāvatiṃsabhavane nibbattadevāna’’nti. Raññoti nimimahārājassa. Ovāde ṭhatvāti ‘‘sīlaṃ arakkhanto mama santikaṃ mā āgacchatū’’ti niggaṇhanavasenapi, ‘‘ekantato mama vijite vasantena sīlaṃ rakkhitabba’’nti evaṃ pavattitaovādavasenapi ovāde ṭhatvā.

312. Because thirty-three co-merit-makers were born there, the place of their association is the Thirty-Three; that itself is Tāvatiṃsa. Those whose abode this is are the Tāvatiṃsa devas. And their state of dwelling is preceded by birth there; thus it is said: “of the Tāvatiṃsa devas” means “of the devas born in the Tāvatiṃsa realm.” “Of the king” means of the great king Nimi. “Standing in his admonition” means standing in his admonition both by way of the restraint, “Let one who does not guard virtue not come near me,” and by way of the established admonition, “Living entirely within my dominion, virtue must be guarded.”

Atha [Pg.149] nanti mahājutikaṃ mahāvipphāraṃ mahānubhāvaṃ nimirājānaṃ. ‘‘Sakkohamasmi devindo, tava santikamāgato’’ti attano sakkabhāvaṃ pavedetvā ‘‘kaṅkhaṃ te paṭivinodessāmī’’ti āha. Tenāha ‘‘sabbabhūtānamissarā’’tiādi.

The word "him" (naṃ) refers to King Nimi, who was of great radiance, vast influence, and great power. "I am Sakka, lord of gods, come into your presence," declaring his identity as Sakka, he said, "I will dispel your doubt." Hence, he said, "the lord of all beings," and so on.

Sīlaṃ upādāya omakatāya ‘‘ki’’nti hīḷento vadati. Guṇavisiṭṭhatāyāti lābhayasādīnañceva piyamanāpatādīnañca āsavakkhayapariyosānānaṃ nimittabhāvena uttamaguṇatāya. Tadā sakko anuruddhatthero, so attano purimajātiyaṃ paccakkhasiddhaṃva dānato sīlaṃ mahantaṃ vibhāvento ‘‘ahañhī’’tiādimāha. Tattha attanā vasiyamānaṃ kāmāvacaradevalokaṃ sandhāya ‘‘pettivisayato’’ti vuttaṃ. Tassa hi kappasatasahassaṃ vivaṭṭajjhāsayassa pūritapāramissa devaloko petaloko viya upaṭṭhāsi. Tenevāha ‘‘accharāgaṇasaṅghuṭṭhaṃ, pisācagaṇasevita’’nti (saṃ. ni. 1.46).

He speaks disparagingly of virtue, saying 'What?', because of its inferiority. 'Due to excellence in qualities' means: due to the supreme quality of being a sign of gains, fame, and so on, and of pleasant and agreeable things, and so on, culminating in the destruction of the taints. At that time, Sakka was the Elder Anuruddha. Explaining that virtue is greater than giving, as was directly evident in his own past life, he said, 'For I...,' and so on. Therein, referring to the sense-sphere divine world which was under his control, it is said, 'from the realm of the departed.' For to him, whose intention was for turning away from saṃsāra for a hundred thousand eons and who had fulfilled the perfections, the divine world appeared like the world of ghosts. Therefore he said, 'resounding with hosts of nymphs, attended by hordes of pisācas' (Saṃ. Ni. 1.46).

Khattiyeti khattiyajātiyaṃ. Visujjhatīti brahmalokūpapattiṃ sandhāya vadati kāmasaṃkilesavisujjhanato. Kāyāti ca brahmakāyamāha.

'Khattiya' means in the khattiya caste. 'Is purified' refers to attaining rebirth in the Brahma-world, being purified from the defilements of sensual desire. 'Body' refers to the Brahma-body.

Imassa mama adiṭṭhapubbarūpaṃ disvā ‘‘ahudeva bhaya’’nti cintetvā āha ‘‘avikampamāno’’ti. Bhāyanto hi cittassa aññathattena kāyassa ca chambhitattena vikampati nāma. Tenāha ‘‘abhāyamāno’’ti. Sukhaṃ kathetuṃ hotīti puññaphalaṃ kathetuṃ sukhaṃ hoti.

Having seen this form of mine, which he had never seen before, he thought, 'There was indeed fear,' and said, 'without trembling.' For one who is afraid indeed trembles, due to the alteration of the mind and the agitation of the body. Therefore, he said, 'not fearing.' 'It is pleasant to speak' means it is pleasant to speak of the fruit of merit.

313. Manaṃ āgamma yuttāyeva hontīti mātalissa sakkasseva cittaṃ jānitvā yuttā viya honti, rathe yuttaājānīyakiccaṃ karonti devaputtā. Evaṃ tādise kāle tathā paṭipajjanti, yathā erāvaṇo devaputto hatthikiccaṃ. Naddhito paṭṭhāyāti rathapañjarapariyantena akkhassa sambandhaṭṭhānaṃ naddhī, tato paṭṭhāya. Akkho bajjhati etthāti akkhabaddho, akkhena rathassa baddhaṭṭhānaṃ. Yathā devalokato yāva candamaṇḍalassa gamanavīthi, tāva attano ānubhāvena heṭṭhāmukhameva rathaṃ pesesi, evaṃ candamaṇḍalassa gamanavīthito yāva rañño pāsādo, tāva tatheva pesesi. Dve magge dassetvāti patodalaṭṭhiyā ākāsaṃ vilikhanto viya attano ānubhāvena nirayagāmī devalokagāmī cāti dve magge [Pg.150] dassetvā. Katamenātiādi desanāmattaṃ, yathā tena rathena gacchantassa nirayo devaloko ca pākaṭā honti, tathā karaṇaṃ adhippetaṃ.

313. 'They are yoked in accordance with the mind' means that the devaputtas, knowing the mind of Mātali and Sakka, are as if yoked; they perform the function of thoroughbreds yoked to the chariot. Thus, at such a time, they act in such a way, just as the devaputta Eravana performs the function of an elephant. 'From the strap' means: the place of connection for the axle at the end of the chariot-frame is the strap; from there onwards. 'Where the axle is bound' is `akkhabaddho`, the place where the chariot is bound by the axle. Just as from the divine world as far as the path of the moon's orb, he sent the chariot facing downwards by his own power, so from the path of the moon's orb as far as the king's palace, he sent it in the very same way. 'Having shown the two paths' means: as if drawing on the sky with his goad-stick, by his own power he showed the two paths, the one leading to hell and the one leading to the divine world. 'By which...,' and so on, is merely a teaching; the intention is the acting in such a way that for one going by that chariot, hell and the divine world become manifest.

Vuttakāraṇameva sandhāyāha mahāsatto ‘‘ubhayeneva maṃ mātali nehī’’ti. Dugganti duggamaṃ. Vettaraṇinti evaṃnāmakaṃ nirayaṃ. Kuthitanti pakkuthitaṃ nipakkatelasadisajālaṃ. Khārasaṃyuttanti khārodakasadisaṃ.

Referring to the very reason that was stated, the great being said, 'Mātali, lead me by both.' `Dugga` means difficult to traverse. `Vettaraṇi` means the hell of that name. `Kuthita` means boiling, a flame like boiling oil. `Khārasaṃyutta` means like caustic water.

Rathaṃ nivattetvāti nirayābhimukhato nivattetvā. Bīraṇīdevadhītāyāti ‘‘bīraṇī’’ti evaṃnāmikāya accharāya. Soṇadinnadevaputtassāti ‘‘soṇadinno’’ti evaṃnāmakassa devaputtassa. Gaṇadevaputtānanti gaṇavasena puññaṃ katvā gaṇavaseneva nibbattadevaputtānaṃ.

'Having turned the chariot back' means having turned it back from facing hell. 'Of the deva's daughter Bīraṇī' means of the nymph named 'Bīraṇī'. 'Of the devaputta Soṇadinna' means of the devaputta named 'Soṇadinna'. 'Of the group-devaputtas' means of the devaputtas who were reborn as a group after having performed merit as a group.

Pattakāleti upakaṭṭhāya velāya. Atithinti paccekasambuddhaṃ. Kassapassa bhagavato sāsane ekaṃ khīṇāsavattherantipi vadanti. Mātāva puttaṃ sakimābhinandīti yathā pavāsato āgataṃ puttaṃ mātā sakiṃ ekavāraṃ āgatakāle abhinandati, tathā niccakāle abhinandi sakkaccaṃ parivisi. Saṃyamā saṃvibhāgāti sīlasaṃyamā saṃvibhāgasīlā. Jātaketi nimijātake.

`Pattakāle` means at the appropriate time. `Atithi` means a paccekabuddha. They also say it means a certain elder who was an arahant in the dispensation of the Blessed One Kassapa. 'A mother rejoices in her son once' means: just as a mother rejoices once, at the single time of his arrival, in a son who has returned from abroad, so too did he always rejoice and serve respectfully. `Saṃyamā saṃvibhāgā` means restraint in terms of virtue, and the virtue of sharing. `Jātake` means in the Nimi Jātaka.

Cittakūṭanti devanagarassa dakkhiṇadisāya dvārakoṭṭhakaṃ. Sakko cittaṃ sandhāretuṃ asakkontoti mahāsatte pavattaṃ devatānaṃ sakkārasammānaṃ paṭicca uppannaṃ attano usūyacittaṃ bahi anāvikatvā abbhantareyeva ca naṃ ṭhapetuṃ asakkonto. Aññesaṃ puññena vasāhīti sakkassa mahāsattaṃ rosetukāmatāya ārādhanaṃ nidasseti. Purāṇasakko dīghāyuko, taṃ upādāya jarājiṇṇaṃ viya katvā ‘‘jarasakko’’ti vuttaṃ.

`Cittakūṭa` means the gate-chamber on the southern side of the city of the devas. 'Sakka, being unable to control his mind' means: being unable to keep his own jealous thought—which had arisen on account of the honor and respect shown by the deities towards the great being—from being revealed externally, and being unable to keep it just inside. 'Live by the merit of others' shows Sakka's invitation, born of his desire to anger the great being. The former Sakka was long-lived; with reference to him, having made himself seem old and decrepit, he was called 'the old Sakka'.

315. Sesaṃ sabbanti pabbajjupagamanā sesaṃ attano vaṃse porāṇarājūnaṃ rājacārittaṃ. Pākatikanti puna sabhāvattameva gato ahosi, apabbajitabhāvavacanenevassa brahmavihārabhāvanādīnaṃ pabbajjāguṇānaṃ abhāvo dīpito hoti.

315. `Sesaṃ sabbaṃ` means the remaining royal conduct of the ancient kings in his own lineage, other than going forth into homelessness. `Pākatika` means he returned to his natural state; by the very statement of his state of not having gone forth, the absence of the virtues of homelessness, such as the development of the divine abidings, is shown.

316. Vīriyaṃ akaronto samucchindati, na tāva samucchinnaṃ, kalyāṇamittasaṃsaggādipaccayasamavāye sati sīlavataṃ kalyāṇavattaṃ pavattetuṃ sakkoti[Pg.151]. Dussīlena samucchinnaṃ nāma hoti tassa tattha nirāsabhāvena paṭipattiyā eva asambhavato. Satta sekhā pavattenti kalyāṇavattassa apariniṭṭhitakiccattā. Khīṇāsavena pavattitaṃ nāma pariniṭṭhitakiccattā. Sesaṃ suviññeyyameva.

316. One who does not make an effort cuts it off, but it is not yet cut off; when there is a combination of conditions such as association with good friends, one is able to maintain the good conduct of the virtuous. By one who is immoral, it is said to be cut off, because, due to his lack of longing for it, practice is impossible. The seven trainees maintain it, because their task regarding good conduct is unfinished. By one whose taints are destroyed, it is said to be maintained, because his task is finished. The rest is easy to understand.

Maghadevasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning, from the commentary on the Maghadeva Sutta, is completed.

4. Madhurasuttavaṇṇanā

4. Commentary on the Madhura Sutta

317. Madhurāyanti uttaramadhurāyaṃ. Gundāvaneti kāḷasippalivane. Atimuttakavaneti ca vadanti. Catūsu vaṇṇesu brāhmaṇova seṭṭho vaṇṇo. Paṇḍaroti parisuddho. Kāḷakoti aparisuddho. Jātigottādipaññāpanaṭṭhānesūti jātigottādivasena suddhacintāyaṃ brāhmaṇā eva suddhajātikā, na itareti adhippāyo. Saṃsārato vā suddhacintāyaṃ brāhmaṇāva sujjhanti vedavihitassa suddhavidhino aññesaṃ avisayattāti adhippāyo. Taṃ panetaṃ tesaṃ virujjhati khattiyavessānampi mantajjhenassa anuññātattā, mantajjhenavidhinā ca saṃsārasuddhiyābhāvato. Puttā nāma anorasāpi honti, na tathā imeti āha ‘‘orasā’’ti. Ure saṃvaḍḍhitaputtopi ‘‘orasa’’nti vuccati. Ime pana mukhato niggato hutvā ure saṃvaḍḍhāti dassetuṃ ‘‘orasā mukhato jātā’’ti vuttaṃ. Tato eva brahmato jātāti brahmajā, brahmasambhūtāpi ‘‘brahmajā’’ti vuccanti, na tathā ime. Ime pana paccakkhato brahmunā nimmitāti brahmanimmitā, tato eva brahmato laddhabbavijjādidāyajjadāyādāti brahmadāyādāti sabbametaṃ brāhmaṇānaṃ katthanāpalāpasadisaṃ viññūnaṃ appamāṇaṃ avimaddakkhamaṃ vācāvatthumattaṃ brahmakuttasseva abhāvato. Yaṃ panettha vattabbaṃ, taṃ visuddhimaggavaṇṇanāyaṃ vuttameva. Tenāha ‘‘ghosoyevā’’tiādi. Vohāramattamevetanti etaṃ ‘‘brāhmaṇova seṭṭho vaṇṇo’’tiādi vacanamattameva, na tassa attho tehi adhippetappakāro atthi.

317. "In Madhurā" means in Uttaramadhurā. "In Gundāvana" means in the Kāḷasippali forest. They also call it the Atimuttaka forest. "Among the four castes, the brahmin is the highest caste." "White" means pure. "Black" means impure. "In matters of declaring birth, clan, etc." means: with regard to the pure thought concerning birth, clan, etc., the meaning is that only brahmins are of pure birth, not others. Or, with regard to the pure thought concerning saṃsāra, the meaning is that only brahmins are purified, because the method of purification prescribed by the Vedas is not accessible to others. But this contradicts their view, because the study of the mantras is also permitted for khattiyas and vessas, and because there is no purification from saṃsāra through the method of studying the mantras. Sons can indeed be not born from the breast, but these are not so; thus he said "born from the breast." A son raised on the breast is also called "orasa" (born from the breast). But to show that these, having issued from the mouth, are raised on the breast, it is said, "born from the breast, born from the mouth." Therefore, "born from Brahmā" means brahmajā. Those sprung from Brahmā are also called "brahmajā," but these are not so. But these are "created by Brahmā" because they are directly created by Brahmā. Therefore, they are "heirs of Brahmā" because they are heirs to the inheritance of knowledge, etc., to be received from Brahmā. All this is like the boasting and prattling of the brahmins, unauthoritative for the wise, unable to withstand scrutiny, a mere matter of words, because there is no such thing as a Brahmā-deed. Whatever should be said here has already been said in the commentary on the Visuddhimagga. Therefore, he said, "It is only a sound," and so on. "It is merely a convention" means that this statement, "The brahmin is the highest caste," etc., is merely a saying; it does not have the kind of meaning intended by them.

318. Samijjheyyāti diṭṭhidīpanavasena attano ajjhāsayo nipphajjeyya. Tenāha ‘‘manoratho pūreyyā’’ti. Khattiyopīti parakhattiyopi[Pg.152]. Assāti samiddhadhanādiṃ pattassa. Tenāha – ‘‘issariyasampattassā’’ti nesanti etesaṃ catunnaṃ vaṇṇānaṃ ettha pubbuṭṭhāyibhāvādinā itarehi upacaritabbatāya na kiñci nānākaraṇanti yojanā.

318. "May it succeed" means: may his own inclination be accomplished by way of illuminating his view. Therefore, he said, "May his wish be fulfilled." "A khattiya also" means another khattiya. "Of him" means of one who has attained abundant wealth, etc. Therefore, he said, "of one who has attained sovereignty." The construction is: "there is no distinction whatsoever" among these four castes here, in that they should be served by the others by rising before them, etc.

322. Ahaṃ cīvarādīhi upaṭṭhāko, tumhākaṃ icchitacchitakkhaṇe vadeyyātha yenatthoti yojanā. Corādiupaddavanisedhanena rakkhāgutti, dānādinimittaupaddavanisedhanena āvaraṇagutti. Paccuppannānatthanisedhanena vā rakkhāgutti, āgāmianatthanisedhanena āvaraṇagutti. Ettha ca khattiyādīsu yo yo issaro, tassa itarena anuvattetabbabhāve, kusalākusalakaraṇena nesaṃ vasena laddhabbaabhisamparāye, pabbajitehi laddhabbasāmīcikiriyāya ca aṇumattopi viseso natthi, tasmā so visesābhāvo pāḷiyaṃ tattha tattha vāre ‘‘evaṃ sante’’tiādinā vibhāvito. Sesaṃ suviññeyyameva.

322. The construction is: "I am an attendant with robes, etc.; at the moment you desire, you should state what is needed." "Safeguard and protection" is by preventing calamities from thieves, etc. "Shelter and protection" is by preventing calamities caused by giving, etc. Or, "safeguard and protection" is by preventing present misfortunes; "shelter and protection" is by preventing future misfortunes. And here, among the khattiyas and others, whoever is a lord, there is not even the slightest difference in the fact that he should be followed by another, in the future state to be obtained through their power by doing what is wholesome and unwholesome, and in the proper conduct to be received from the renunciants. Therefore, this lack of difference is clarified in the Pāli text in various sections with the words, "This being so," etc. The rest is easily understood.

Madhurasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning in the Commentary on the Madhura Sutta is concluded.

5. Bodhirājakumārasuttavaṇṇanā

5. The Commentary on the Bodhirājakumāra Sutta.

324. Olokanakapadumanti līlāaravindaṃ. Tasmāti kokanadasaṇṭhānattā kokanadoti saṅkhaṃ labhi.

324. "A lotus for looking at" means a lotus for amusement. "Therefore" means: because it has the shape of a red lotus, it obtained the name "kokanada."

325. Yāva pacchima…pe… phalakaṃ vuttaṃ tassa sabbapacchā santhatattā. Uparimaphalagatañhi sopānamatthakaṃ. Olokanatthaṃyevāti na kevalaṃ bhagavato āgamanaññeva olokanatthaṃ, atha kho attano patthanāya santharāpitāya celapaṭikāya akkamanassapi.

325. "As far as the last... etc... plank" is said because it was spread out last of all. For the top of the stairs is on the upper plank. "For the purpose of looking" means not only for the purpose of looking at the Blessed One's arrival, but also at his treading upon the strip of cloth that had been spread at his own request.

Sakuṇapotaketi kādambaṭiṭṭibhaputtake. Aññova bhaveyyāti tasmiṃ attabhāve mātugāmato añño idāni bhariyābhūto mātugāmo bhaveyya. Puttaṃ labheyyāti attano kammavasena puttaṃ, no tassa. Ubhohīti imehi eva ubhohi. Imehi kāraṇehīti tassa rājakumārassa buddhaṃ paṭicca micchāgahaṇaṃ, titthiyānaṃ ujjhāyanaṃ, anāgate manussānaṃ bhikkhūnaṃ uddissa vippaṭisāroti imehi tīhi kāraṇehi. Paññattanti santhataṃ celapaṭikaṃ. Maṅgalaṃ icchantīti maṅgalikā.

"Young birds" means the young of geese and partridges. "Would be another" means: in that existence, the woman who is now his wife would be a different woman. "He would obtain a son" means a son through the power of his own kamma, not hers. "By both" means by these two alone. "For these reasons" means for these three reasons: the prince's wrong grasp concerning the Buddha, the complaining of the sectarians, and the future regret of people concerning the bhikkhus. "Prepared" means the spread strip of cloth. "They desire a good omen" means they are superstitious.

326. Tatiyaṃ [Pg.153] kāraṇanti iminā bhikkhūsu vippaṭisārānuppādanamāha. Yaṃ kiñci paribhuñjana-sukhaṃ kāmasukhallikānuyogoti adhippāyena kāmasukhallikānuyogasaññī hutvā…pe… maññamāno evamāha.

326. By "the third reason," he speaks of the non-arising of regret in the bhikkhus. With the intention that "whatever pleasure of enjoyment is the practice of indulgence in sensual pleasures," having the perception of the practice of indulgence in sensual pleasures... etc... thinking thus, he spoke.

327. Atha naṃ bhagavā tato micchābhinivesato vivecetukāmo ‘‘so kho aha’’ntiādinā attano dukkaracariyaṃ dassetuṃ ārabhi. Mahāsaccake(ma. ni. 1.364 ādayo) vuttanayeneva veditabbaṃ ‘‘so kho aha’’ntiādipāṭhassa tattha āgataniyāmeneva āgatattā. Pāsarāsisutte (ma. ni. 1.272 ādayo) vuttanayenāti etthāpi eseva nayo.

327. Then the Blessed One, wishing to detach him from that wrong adherence, began to show his own austere practice with the words, "I, indeed..." and so on. It should be understood in the same way as stated in the Mahāsaccaka Sutta, because the text beginning "I, indeed..." occurs there in the same manner. "In the way stated in the Pāsarāsi Sutta"—here too, the method is the same.

343. Aṅkusaṃ gaṇhanti etena tassa gahaṇe cheko hotīti aṅkusagahaṇasippaṃ. Meghautunti meghaṃ paṭicca uppannasītautuṃ. Pabbatautunti pabbataṃ paṭicca uṇhautuṃ. Ubhayavasena ca tassa tathā sītuṇhaututo eno āgatoti ta-kārassa da-kāraṃ katvā udenoti nāmaṃ akāsi.

343. "The skill of taking the goad" is so called because by this one becomes skilled in taking it. "The cloud-season" means the cold season that arises on account of the clouds. "The mountain-season" means the hot season that arises on account of the mountain. And because a fault came to him from both the cold and hot seasons in that way, he made the name "Udena" by changing the letter 't' to 'd'.

Tāpaso ogāḷhañāṇavasena rañño matabhāvaṃ ñatvā. Ādito paṭṭhāyāti kosambinagare parantaparañño aggamahesibhāvato paṭṭhāya. Pubbeti sīlavantakāle. Hatthiganthanti hatthīnaṃ attano vase vattāpanasatthaṃ. Tenevassa taṃ sikkhāpeti, kiccañca ijjhati.

The ascetic, having known through the power of his profound knowledge that the king was dead. "From the beginning" means from the time of being the chief queen of King Parantapa in the city of Kosambī. "Formerly" means at the time when he was virtuous. "The elephant lore" means the science of bringing elephants under one's own control. Therefore, he teaches it to him, and the task succeeds.

344. Padahanabhāvoti bhāvanānuyogo. Padhāne vā niyutto padhāniyo, padhāniyassa bhikkhuno, tasseva padhāniyabhāvassa aṅgāni kāraṇāni padhāniyaṅgāni. Saddhā etassa atthīti saddho. Kiñcāpi paccekabodhisattānampi abhinīhārato paṭṭhāya āgatā āgamanasaddhā eva, mahābodhisattānaṃ pana saddhā garutarāti sā eva gahitā. Acalabhāvena okappanaṃ ‘‘sammāsambuddho bhagavā, svākhyāto dhammo, suppaṭipanno saṅgho’’ti kenaci akampiyabhāvena ratanattayaguṇe ogāhitvā kappanaṃ. Pasāduppatti ratanattaye pasīdanameva. Bodhinti catumaggañāṇanti vuttaṃ taṃnimittattā sabbaññutaññāṇassa, bodhīti vā sammāsambodhi. Sabbaññutaññāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca sabbaññutaññāṇaṃ ‘‘sammāsambodhī’’ti vuccati. Nicchitasubuddhatāya dhammassa sudhammatā saṅghassa suppaṭipatti vinicchitā eva [Pg.154] hotīti āha ‘‘desanāsīsameva ceta’’ntiādi. Tassa padhānaṃ vīriyaṃ ijjhati ratanattayasaddhāya ‘‘imāya paṭipadāya jarāmaraṇato muccissāmī’’ti padhānānuyoge avaṃmukhasambhavato.

344. "The state of striving" means the practice of meditation. Or, one engaged in striving is a striver; of a striving bhikkhu, the factors or causes of that very state of striving are the "limbs of striving." "Faithful" means one who has faith. Although for paccekabodhisattas also, from their aspiration onwards, there is only faith based on scripture, the faith of mahābodhisattas is weightier, so that alone is taken. "Conviction" is unwavering trust, a placing of confidence in the qualities of the Three Jewels with an unshakable quality by anyone, thinking, "The Blessed One is a perfectly enlightened one, the Dhamma is well-proclaimed, the Saṅgha is of good conduct." "The arising of confidence" is simply confidence in the Three Jewels. "Enlightenment" is said to be the knowledge of the four paths, because it is the cause of the knowledge of omniscience; or "enlightenment" is perfect self-enlightenment. For the knowledge of the path is the proximate cause of the knowledge of omniscience, and the knowledge of omniscience, which has the knowledge of the path as its proximate cause, is called "perfect self-enlightenment." Because the good Dhamma-nature of the Dhamma and the good conduct of the Saṅgha are determined by the certain perfect enlightenment, he said, "This is only the head of the teaching," and so on. His striving, his energy, succeeds because, through faith in the Three Jewels, there is no turning back in the practice of striving, thinking, "By this practice, I will be freed from old age and death."

Appābādhotiādi heṭṭhā vuttameva. Aguṇaṃ pakāsetā āyatiṃ saṃvaraṃ āpajjitā sammāpaṭipattiyā visodhanatthaṃ. Udayañca atthañca gantunti ‘‘avijjāsamudayā’’tiādinā pañcannaṃ upādānakkhandhānaṃ udayañca vayañca jānituṃ. Tenāha ‘‘etenā’’tiādi. Parisuddhāya upakkilesavinimuttāya. Nibbijjhitunti tadaṅgavasena pajahituṃ samucchedappahānassa paccayo bhavituṃ. Yaṃ dukkhaṃ khīyatīti kilesesu appahīnesu tena tadupanissayakammaṃ paṭicca yaṃ dukkhaṃ uppajjeyya, taṃ sandhāya vuttaṃ.

The phrase beginning with 'of little affliction' has already been explained below. For the purpose of purification through right practice, having undertaken future restraint, he discloses his fault. 'To go to the arising and passing away' means to know the arising and passing away of the five aggregates of clinging, by way of the phrase beginning with 'from the arising of ignorance.' Therefore, he said the phrase beginning with 'by this.' By that which is pure, freed from defilements. 'To become disenchanted' means to abandon by way of substitution, to be a condition for eradication by cutting off. 'What suffering is destroyed' is said with reference to what suffering would arise, conditioned by the kamma that is supported by it, when defilements are not abandoned.

345. Sesadivaseti sattadivasato paṭṭhāya yāva dve rattindivā.

345. 'On the remaining days' means from the seventh day up to two days and nights.

346. Kucchisannissito gabbho nissayavohārena ‘‘kucchī’’ti vuccati, so etissā atthīti kucchimatī. Tenāha ‘‘āpannasattā’’ti. Ārakkho panassa paccupaṭṭhito hotīti mātarā gahitasaraṇaṃ gabbhavuṭṭhitassa tassa saraṇagamanaṃ pavedayitassa kusalaṃ saraṇaṃ nāma, mātu katarakkho puttassapi paccupaṭṭhitoti. Mahallakakāleti vacanatthaṃ jānanakāle. Sārentīti yathādiṭṭhaṃ yathābalaṃ ratanattayaguṇapatiṭṭhāpanavasena assa sārenti. Sallakkhetvāti vuttamatthaṃ upadhāretvā. Saraṇaṃ gahitaṃ nāma hoti ratanattayassa saraṇabhāvasallakkhaṇapubbakatanninnacittabhāvatova. Sesaṃ suviññeyyameva.

346. The fetus, being dependent on the womb, is called 'womb' by way of relational designation; she who has this is 'one with a womb' (kucchimatī). Therefore, it is said, 'a pregnant woman' (āpannasattā). 'Protection is established for him' means that the refuge taken by the mother is called a wholesome refuge for him who has emerged from the womb, for whom the going for refuge has been made known; the protection made by the mother is also established for the son. 'At an older age' means at the time of knowing the meaning of words. 'They remind' means they remind him according to what has been seen and according to their ability, by way of establishing the qualities of the Three Jewels. 'Having discerned' means having considered the meaning that was spoken. The taking of refuge occurs precisely from the state of mind being inclined towards it, preceded by the discernment of the nature of the Three Jewels as a refuge. The rest is easy to understand.

Bodhirājakumārasuttavaṇṇanāya līnatthappakāsanā samattā.

The explanation of the hidden meaning in the commentary on the Bodhirājakumāra Sutta is concluded.

6. Aṅgulimālasuttavaṇṇanā

6. Commentary on the Aṅgulimāla Sutta

347. Aṅgulīnaṃ mālaṃ dhāretīti iminā anvatthā tassa samaññāti dasseti. Tatrāti tasmiṃ ācariyavacanena aṅgulimālassa dhāraṇe. Karīsasahassakhette ekasālisīsaṃ viya apaññāyamānasakakicco hotīti adhippāyo. Takkasīlaṃ pesayiṃsu ‘‘tādisassa ācariyassa santike [Pg.155] sippuggahasammāpayogena diṭṭhadhammike samparāyike ca atthe jānanto bhāriyaṃ na kareyyā’’ti. Bāhirakā ahesuṃ ahiṃsakassa vattasampattiyā ācariyassa cittasabhāvato nibbattanatibhāvena. Sineheneva vadanteti sinehena viya vadante.

347. 'He wears a garland of fingers'—by this, it shows that his name is appropriate. 'There' means in that instance of wearing the garland of fingers by the teacher's word. The meaning is that his own task was imperceptible, like a single head of rice in a field of a thousand karīsas. They sent him to Takkasilā, thinking, 'Knowing the benefits in this life and in the future through the proper application of learning the craft in the presence of such a teacher, he would not do anything burdensome.' They became outsiders due to the excessive favor produced from the teacher's mental disposition on account of Ahiṃsaka's accomplishment in conduct. 'They speak with affection' means they speak as if with affection.

Gaṇanampi na uggaṇhātīti gaṇanavidhimpi na sallakkheti. Tattha kāraṇamāha ‘‘pakatiyā’’tiādinā. Ṭhapitaṭṭhāneti rukkhagacchantarādike ṭhapitaṭṭhāne sakuntasiṅgālānaṃ vasena aṅguliyo vinassanti. Bhaggavoti kosalarañño purohitaṃ gottena vadati. Coro avissāsanīyo sāhasikabhāvato. Purāṇasanthatā sākhā avissāsanīyā vicchikādīnaṃ pavesanayogyattā. Rājā avissāsanīyo issariyamadena dhanalobhena ca kadāci jīvite saṅkābhāvato. Itthī avissāsanīyā lolasīlacittabhāvato. Anuddharaṇīyo bhavissati saṃsārapaṅkato.

'He does not even learn counting' means he does not discern the method of counting. Therein, he states the reason with the phrase beginning 'by nature.' 'In the place where they are put' means in a place where they are put, such as among trees and bushes, the fingers are destroyed by birds and jackals. 'Bhaggava'—he speaks of the chaplain of the king of Kosala by his clan name. A thief is untrustworthy because of his rash nature. An old mat is untrustworthy because it is suitable for scorpions and so on to enter. A king is untrustworthy due to intoxication with power and greed for wealth, and because there is sometimes no security in life from him. A woman is untrustworthy because of her fickle-natured mind. He will be un-rescuable from the mire of saṃsāra.

348. Saṅkaritvāti ‘‘mayaṃ ekajjhaṃ sannipatitvā coraṃ māretvā vā palāpetvā gamissāmā’’ti saṅkaraṃ katvā. Iddhābhisaṅkhāranti abhisaṅkharaṇaṃ adhiṭṭhānaṃ. Abhisaṅkhāsīti adhiṭṭhahi. Saṃharitvāti saṃkhipitvā. Orabhāgeti corassa orabhāge.

348. 'Having made an agreement' means having made an agreement, thinking, 'Let us gather together, kill the thief or make him flee, and then go.' 'Psychic formation' means formation, determination. 'He formed' means he determined. 'Having drawn it together' means having contracted it. 'On the near side' means on the near side of the thief.

349. Daṇḍoti paharaṇahatthacchedanādiko daṇḍanasaṅkhāto daṇḍo. Pavattayitabboti ānetabbo. Apanetvāti attano santānato samucchedavasena pahāya. Paṭisaṅkhāyāti paṭisaṅkhānena. Avihiṃsāyāti karuṇāya. Sāraṇīyadhammesūti chasupi sāraṇīyadhammesu, ṭhito aṭṭhitānaṃ pāpadhammānaṃ bodhimūle eva samucchinnattā. Yathā atīte aparimitaṃ kālaṃ sandhāvitaṃ, evaṃ imāya paṭipattiyā anāgatepi sandhāvissatīti dassento ‘‘idānī’’tiādimāha.

349. 'Punishment (daṇḍa)' refers to the punishment so-called, such as beating, cutting off hands, and the like. 'To be set in motion' means to be brought about. 'Having removed' means having abandoned by way of eradication from one's own mental continuum. 'Having reflected' means by reflection. 'For non-harming' means by compassion. 'In the qualities that make for fellowship' refers to the six qualities that make for fellowship; he is established in them, because unestablished evil qualities were completely uprooted right at the root of awakening. Showing that just as he has transmigrated for an immeasurable time in the past, so too by this current practice of his he will transmigrate in the future, he says the phrase beginning with 'now'.

Itvevāti iti eva, iti-saddo nidassanattho. Tenāha ‘‘evaṃ vatvā yevā’’ti. Akirīti ākiri, pañcapi āvudhāni vikiri. Tena vuttaṃ ‘‘khipi chaḍḍesī’’ti.

'Thus indeed' means 'iti eva'; the word 'iti' has the meaning of an example. Therefore, it is said, 'having spoken thus, indeed.' 'Akiri' means he scattered; he scattered all five weapons. Hence, it is said, 'he threw, he discarded'.

350. Ettovāti ato eva āgatamaggeneva sāvatthiṃ gatā. Adhivāsessatīti ‘‘coraṃ paṭisedhetuṃ gamissāmī’’ti vutte tuṇhī bhavissati[Pg.156]. Dāruṇakammena uppannanāmanti ‘‘aṅgulimālo’’ti imaṃ nāmaṃ sandhāya vadati.

350. 'Just from here' means from that very place, she went to Sāvatthī by the very path she had come. 'He will consent' means he will remain silent when it is said, 'I will go to stop the thief.' 'A name that arose from a cruel deed'—he says this with reference to the name 'Aṅgulimāla'.

351. Hatthī araññahatthī honti manussānaṃ tattha gantuṃ asakkuṇeyyattā, evaṃ assāpi. Kūṭasahassānaṃ bhijjanakāraṇaṃ hoti therassa āgamanabhayena ghaṭe chaḍḍetvā palāyanena. Gabbhamūḷhāyāti byākulagabbhāya. Pabbajjābalenāti vuttaṃ, satthu desanānubhāvenāti pana vattabbaṃ. So hi tassāpi kāraṇanti. Ariyā nāma jāti pabbajjā ariyabhāvatthāya jātīti katvā.

351. Elephants are forest elephants, because humans are unable to go there; likewise for horses. The reason for the breaking of a thousand traps was the fleeing out of fear of the Elder's arrival, having abandoned their pots. 'For one with a confused womb' means for one with a disordered womb. 'By the power of the going forth' is said, but it should be said 'by the power of the Teacher's teaching.' For that indeed is the cause for her too. The noble birth is the going forth, it being considered a birth for the sake of the noble state.

Mahāparittaṃ nāmetanti mahānubhāvaṃ parittaṃ nāmetaṃ. Tathā hi naṃ thero sabbabhāvena ariyāya jāto saccādhiṭṭhānena akāsi. Tenāha ‘‘saccakiriyakataṭṭhāne’’ti. Gabbhamūḷhanti mūḷhagabbhaṃ. Gabbho hi paripakko sampajjamāno vijāyanakāle kammajavātehi sañcāletvā parivattito uddhaṃpādo adhosīso hutvā yonimukhābhimukho hoti, evaṃ so kassaci alaggo sotthinā bahi nikkhamati, vipajjamāno pana viparivattanavasena yonimaggaṃ pidahitvā tiriyaṃ nipajjati, tathā yassā yonimaggo pidahati, sā tattha kammajavātehi aparāparaṃ parivattamānā byākulā mūḷhagabbhāti vuccati, taṃ sandhāya vuttaṃ ‘‘gabbhamūḷha’’nti.

'This is the Great Protection' means this protection is of great power. For the Elder, born of the noble birth in every way, made it by a determination of truth. Therefore, he said, 'in the place where the act of truth was made.' 'Confused in the womb' means a confused fetus. For when the fetus is fully developed and about to be born, stirred by kamma-produced winds, it is turned and positioned head downwards, with feet upwards, facing the opening of the womb; thus, if it is not stuck anywhere, it emerges safely. But if something goes wrong, due to an incorrect turning it blocks the birth passage and lies sideways. So, the woman whose birth passage is blocked in this way, tossed repeatedly by kamma-produced winds, becomes agitated and is called 'one with a confused womb.' With reference to that, it is said, 'confused in the womb'.

Saccakiriyā nāma buddhāsayaṃ attano sīlaṃ paccavekkhitvā katā, tasmā saccakiriyā vejjakammaṃ na hotīti daṭṭhabbaṃ. Therassapi cātiādinā upasaṅkamitabbakāraṇaṃ vadati. Ime dve hetū paṭicca bhagavā theraṃ saccakiriyaṃ kāresi. Jātinti mūlajātiṃ.

An act of truth is performed by reflecting on the Buddha’s intention and one’s own virtue. Therefore, it should be understood that an act of truth is not medical treatment. And with the phrase beginning 'Therassapi ca,' he states the reason why he should be approached. On account of these two reasons, the Blessed One had the elder perform the act of truth. 'Birth' refers to the original birth.

352. Pariyādāya āhacca bhinnena sīsena. Sabhāgadiṭṭhadhammavedanīyakammanti niraye nibbattanasakakammasabhāgabhūtaṃ diṭṭhadhammavedanīyakammaṃ. Sabhāgatā ca samānavatthukatā samānārammaṇatāekavīthipariyāpannatādivasena sabbathā sarikkhatā, sadisampi ca nāma tadevāharīyati yathā ‘‘tasseva kammassa vipāko’’ti ca ‘‘sā eva tittirī tāneva osadhānī’’ti ca. Idāni tameva sabhāgataṃ dassetuṃ ‘‘kammaṃ hī’’tiādi āraddhaṃ. Kariyamānamevāti paccayasamavāyena paṭipāṭiyā nibbattiyamānameva. Tayo koṭṭhāse pūreti, diṭṭhadhammavedanīyaaparāpariyāyavedanīyaupapajjavedanīyasaṅkhāte tayo bhāge pūreti, tesaṃ tiṇṇaṃ bhāgānaṃ vasena pavattati.

352. Having overcome, struck, with a broken head. The term 'sabhāgadiṭṭhadhammavedanīyakamma' refers to immediately effective kamma that is similar in nature to kamma leading to rebirth in hell. And similarity (sabhāgatā) means being entirely alike in every way, such as having the same physical basis, the same object, and being comprised in one cognitive process. And even something similar is referred to as that very thing, as in 'the result of that very action' or 'that very partridge and those very medicinal herbs.' Now, to illustrate this similarity, the phrase beginning with 'kammaṃ hi' is begun. 'Being performed' means being sequentially produced by the combination of conditions. It fills three shares—namely, the three categories known as immediately effective (diṭṭhadhammavedanīya), indefinitely effective (aparāpariyāyavedanīya), and subsequently effective (upapajjavedanīya). It operates by means of these three shares.

Diṭṭhadhammo [Pg.157] vuccati paccakkhabhūto paccuppanno attabhāvo, tattha veditabbaphalaṃ kammaṃ diṭṭhadhammavedanīyaṃ. Paccuppannabhavato anantaraṃ veditabbaphalaṃ kammaṃ upapajjavedanīyaṃ. Diṭṭhadhammānantarabhavato aññasmiṃ attabhāvapariyāye attabhāvaparivatte veditabbaphalaṃ kammaṃ aparāpariyāyavedanīyaṃ. Paṭipakkhehi anabhibhūtatāya, paccayavisesena paṭiladdhavisesatāya ca balavabhāvappattā tādisassa pubbābhisaṅkhārassa vasena sātisayā hutvā pavattā paṭhamajavanacetanā tasmiṃyeva attabhāve phaladāyinī diṭṭhadhammavedanīyā nāma. Sā hi vuttākārena balavati javanasantāne guṇavisesayuttesu upakārānupakāravasappavattiyā āsevanālābhena appavipākatāya ca itaradvayaṃ viya pavattasantānuparamāpekkhaṃ okāsalābhāpekkhañca kammaṃ na hotīti idheva pupphamattaṃ viya pavattivipākamattaṃ phalaṃ deti.

The present existence, which is directly perceptible, is called the visible state (diṭṭhadhamma); the kamma whose result is to be experienced therein is called immediately effective kamma. The kamma whose result is to be experienced immediately following the present existence is called subsequently effective kamma. The kamma whose result is to be experienced in a different cycle of existence, in another round of existence, beyond the existence immediately following the present one, is called indefinitely effective kamma. The first volition of impulsion, having attained a state of strength by not being overpowered by opposing factors and by attaining distinction through special conditions, and having become exceedingly powerful through the force of such previous formations, is productive of results in that very existence and is called immediately effective kamma. For it, being strong in the stream of impulsions as described, operating by way of help or harm towards those endowed with special qualities, gaining reinforcement through repetition, and having a result of little consequence, does not, like the other two, depend on the cessation of the ongoing stream of existence or await the gaining of an opportunity. Thus, in this very life, it gives a result that is merely its manifestation, like a mere flower.

Tathā asakkontanti kammassa phaladānaṃ nāma upadhipayogādipaccayantarasamavāyeneva hotīti tadabhāvato tasmiṃyeva attabhāve vipākaṃ dātuṃ asakkontaṃ. Ahosikammanti kammaṃyeva ahosi, na tassa vipāko ahosi, atthi bhavissati vāti evaṃ vattabbaṃ kammaṃ. Atthasādhikāti dānādipāṇātipātādiatthassa nipphādikā. Kā pana sāti āha ‘‘sattamajavanacetanā’’ti. Sā hi sanniṭṭhāpakacetanā vuttanayena paṭiladdhavisesā purimajavanacetanāhi laddhāsevanā ca samānā anantare attabhāve vipākadāyinī upapajjavedanīyakammaṃ nāma. Tenāha ‘‘anantare attabhāve vipākaṃ detī’’ti. Sati saṃsārappavattiyāti iminā asati saṃsārappavattiyā ahosikammapakkhe tiṭṭhati vipaccanokāsassa abhāvatoti.

"Unable thus" means unable to give a result in that very existence due to the absence of a convergence of other conditions, such as the substrate of existence and effort, by which the giving of kamma's fruit occurs. "Defunct kamma" (ahosikamma) is kamma of which it is to be said: "The kamma alone was; its result was not, is not, and will not be." "Accomplishing the purpose" means producing the purpose of giving, etc., or of killing living beings, etc. What is that? He says: "The volition of the seventh impulsion." For that volition, being the concluding volition which has attained distinction in the way described and has gained reinforcement from the preceding impulsions, gives a result in the immediately following existence and is called subsequently effective kamma. Therefore he said: "It gives its result in the immediately following existence." By the phrase "while the round of saṃsāra continues," it is shown that if the round of saṃsāra does not continue, it stands in the category of defunct kamma due to the absence of an opportunity for ripening.

Samugghāṭitāni vipaccanokāsassa anuppattidhammatāpādanena. Diṭṭhadhammavedanīyaṃ atthi vipākārahābhāvassa anibbattitattā vipaccanokāsassa anupacchinnattā. Katūpacitañhi kammaṃ sati vipaccanokāse yāva na phalaṃ deti, tāva attheva nāma vipākārahabhāvato. ‘‘Yassa kho’’ti idaṃ aniyamākāravacanaṃ bhagavatā kammasarikkhatāvasena sādhāraṇato vuttanti āha ‘‘yādisassa kho’’ti.

Uprooted by bringing about the state of non-arising for the opportunity to ripen. Immediately effective kamma exists because its potential to give a result has not ceased and the opportunity for ripening has not been cut off. For kamma that has been performed and accumulated, as long as it does not give its fruit while there is an opportunity for ripening, it indeed exists because of its potential to give a result. The phrase "For whom" is an expression of an indefinite kind, spoken by the Blessed One in a general way due to the similarity of kamma; thus he says, "For whatever kind of person."

Pamādakilesavimuttoti pamādahetukehi sabbehi kilesehi vimutto.

"Freed from the defilements of negligence" means being freed from all defilements caused by negligence.

Pāpassa [Pg.158] pidhānaṃ nāma avipākadhammatāpādananti āha ‘‘appaṭisandhikaṃ karīyatī’’ti. Buddhasāsaneti sikkhāttayasaṅgahe buddhassa bhagavato sāsane. Yuttappayutto viharatīti akattabbassa akaraṇavasena, kattabbassa ca paripūraṇavasena pavattati.

The covering of evil is called bringing about the nature of non-ripening; hence it is said, "It is made incapable of relinking." "In the Buddha's Dispensation" means in the Dispensation of the Blessed One, the Buddha, which comprises the threefold training. "He dwells yoked and devoted" means he proceeds by way of not doing what should not be done and by way of fulfilling what should be done.

Dissanti kujjhantīti disā, paṭipakkhāti āha ‘‘sapattā’’ti. Tappasaṃsapakāranti mettānisaṃsakittanākāraṃ. Kālenāti āmeḍitalopena niddesoti āha ‘‘khaṇe khaṇe’’ti. Anukarontūti yesaṃ kalyāṇamittānaṃ santike suṇanti, yathāsutaṃ dhammaṃ tesaṃ anukarontu diṭṭhānugatikaraṇaṃ āpajjantu, attano veripuggalānampi bhagavato santike dhammassavanaṃ sammāpaṭipattiñca paccāsīsati.

"Enemies" (disā) are so called because they see one with anger; meaning opponents, he says "rivals" (sapattā). "The manner of praising that" means the manner of proclaiming the benefits of loving-kindness. "From time to time" (kālena) is a reference with elision of reduplication; thus he says "moment by moment." "Let them imitate" means: let them imitate those good friends in whose presence they listen, according to the Dhamma as heard; let them undertake to follow what has been seen. He hopes even for his own enemies that they may hear the Dhamma in the presence of the Blessed One and practice rightly.

Tasanti gatiṃ patthayantīti tasā bhavantarādīsu saṃsaraṇabhāvato. Tenāha ‘‘tasā vuccanti sataṇhā’’ti.

Because they tremble (tasanti), desiring a destination, they are called tasā (trembling ones); this is due to their state of wandering in other existences and so on. Therefore he said: "Those with craving are called tasā."

Netabbaṭṭhānaṃ udakaṃ nayantīti nettikā. Bandhitvāti daḷhaṃ bandhitvā. Telakañjikenāti telamissitena kañjikena.

Because they lead water to the place where it is to be led, they are called irrigators (nettikā). "Having bound" means having bound firmly. "With oil-mixed sour gruel" means with sour gruel mixed with oil.

Yādisova aniṭṭhe, tādisova iṭṭheti iṭṭhāniṭṭhe nibbikārena tādī. Yesaṃ pana kāmāmisādīnaṃ vantattā rāgādīnaṃ cattattā kāmoghādīnaṃ tiṇṇattā tādibhāvo bhaveyya, tesaṃ bhagavatā sabbaso vantā cattā tiṇṇā, tasmā bhagavā vantāvīti tādī, cattāvīti tādī, tiṇṇāvīti tādī, yehi anaññasādhāraṇehi sīlādiguṇehi samannāgatattā bhagavā tādibhāvena ukkaṃsapāramippatto taṃniddeso, tehi guṇehi yāthāvato niddisitabbatopi tādī. Yathā yantarajjuyā yantaṃ nīyati, evaṃ yāya taṇhāya bhavo nīyati, sā ‘‘bhavanetti bhavarajjū’’ti vuttā. Tenāha ‘‘tāya hī’’tiādi, kammāni kusalādīni vipaccayanti apaccayanti etāyāti kammavipāko. Apaccayabhāvo nāma ariyamaggacetanāyāti āha ‘‘maggacetanāyā’’ti. Yāva na kilesā pahīyanti, tāva ime sattā saiṇā eva aserivihārabhāvatoti āha ‘‘aṇaṇo nikkileso jāto’’ti.

Just as one is in the face of the undesirable, so one is in the face of the desirable; one who is thus without change towards the desirable and undesirable is a tādī. For those by whom sensual pleasures and so on have been vomited, defilements like lust have been abandoned, and floods like sensual desire have been crossed, the state of being a tādī might exist. But by the Blessed One, all these have been completely vomited, abandoned, and crossed. Therefore, the Blessed One is a tādī because he has vomited, a tādī because he has abandoned, a tādī because he has crossed over. Because he is endowed with virtues such as morality and other qualities not shared by others, the Blessed One has attained the highest perfection in the state of being a tādī; this is his designation. He is also a tādī because he is to be designated truly by means of those qualities. Just as a machine is moved by a rope, so existence is led by craving; thus it is called 'the guide of existence, the rope of existence.' Hence it is said: 'By that indeed...' and so on. Through this, skillful and other actions ripen or do not ripen; this concerns the ripening of kamma. The state of non-ripening is the volition of the noble path; thus he says, 'by the volition of the path.' As long as defilements are not abandoned, these beings remain indebted, being in a state of not living independently. Thus it is said: 'He has become debtless, undefiled.'

Theyyaparibhogo (visuddhi. ṭī. 1.91) nāma sāmiparibhogābhāvato. Bhagavatāpi hi attano sāsane sīlavato paccayā anuññātā, na dussīlassa, dāyakānaṃ [Pg.159] sīlavatoyeva pariccāgo, na dussīlassa attano kārānaṃ mahapphalabhāvassa paccāsīsanato. Iti satthārā ananuññātattā dāyakehi ca apariccattattā ‘‘dussīlassa paribhogo theyyaparibhogo nāmā’’ti vuttaṃ. Iṇavasena paribhogo iṇaparibhogo. Paṭiggāhakato dakkhiṇāvisuddhiyā abhāvato iṇaṃ gahetvā paribhogo viyāti attho. Yasmā sekkhā bhagavato orasaputtā, tasmā te pitusantakānaṃ paccayānaṃ dāyādā hutvā te paccaye paribhuñjantīti tesaṃ paribhogo dāyajjaparibhogo nāma. Kiṃ pana te bhagavato paccaye paribhuñjanti, udāhu gihīhi dinnanti? Gihīhi dinnāpi te bhagavatā anuññātattā bhagavato santakā honti ananuññātesu sabbena sabbaṃ paribhogābhāvato anuññātesuyeva paribhogasambhavato. Dhammadāyādasuttañcettha (ma. ni. 1.29 ādayo) sādhakaṃ.

Use as a thief (theyyaparibhogo) is so called because there is no use as an owner. For the Blessed One has allowed requisites in his Dispensation to be used by the virtuous, not by the unvirtuous. The donors' gift is relinquished only to the virtuous, not to the unvirtuous, because they hope for great fruit from their actions. Thus, since it is not permitted by the Teacher and not relinquished by the donors, it is said: "The use by the unvirtuous is called use as a thief." Use by way of debt is debt-use (iṇaparibhogo). The meaning is that due to the absence of the purity of the offering on the part of the recipient, it is like using something after taking on a debt. Since the trainees are the Blessed One's own sons, they become heirs to the requisites belonging to the Father and use those requisites. Therefore, their use is called use as an heir (dāyajjaparibhogo). But do they use the requisites of the Blessed One, or those given by householders? Even though given by householders, they are the property of the Blessed One since they are permitted by him. For without permission, there is absolutely no use; use is possible only where it is permitted. And the Discourse on Heirs in the Dhamma (Majjhima Nikāya 1.29ff.) is evidence here.

Avītarāgānaṃ taṇhāparavasatāya paccayaparibhoge sāmibhāvo natthi, tadabhāvena vītarāgānaṃ tattha sāmibhāvo yathāruci paribhogasambhavato. Tathā hi te paṭikūlampi appaṭikūlākārena, appaṭikūlampi paṭikūlākārena tadubhayaṃ vivajjetvā upekkhākārena ca paccaye paribhuñjanti, dāyakānañca manorathaṃ paripūrenti. Sesamettha yaṃ vattabbaṃ, taṃ visuddhimagge, taṃsaṃvaṇṇanāsu ca vuttanayeneva veditabbaṃ. Kilesaiṇānaṃ abhāvaṃ sandhāya ‘‘aṇaṇo’’ti vuttaṃ, na paccavekkhitaparibhogamattaṃ. Tenāha āyasmā ca bākulo – ‘‘sattāhameva kho ahaṃ, āvuso, saraṇo raṭṭhapiṇḍaṃ bhuñji’’nti (ma. ni. 3.211).

For those who are not free from lust, there is no ownership in the use of requisites because they are dependent on craving. Due to the absence of that dependence, those who are free from lust have ownership therein, since use according to their wish is possible. Indeed, they use requisites by perceiving the repulsive as non-repulsive, the non-repulsive as repulsive, or, avoiding both, with equanimity, and they fulfill the wishes of the donors. Whatever else should be said here is to be understood in the way explained in the Visuddhimagga and its commentaries. "Debtless" is said with reference to the absence of the debt of defilements, not merely to use after reflection. Thus the Venerable Bākula said: "For only seven days, friend, did I eat the almsfood of the kingdom while in debt."

Vatthukāmakilesakāmehi taṇhāya pavattiākāraṃ paṭicca atthi ramaṇavohāroti āha – ‘‘duvidhesupi kāmesu taṇhāratisanthava’’nti. Mantitanti kathitaṃ. Uppannehi satthupaṭiññehi. Saṃvibhattāti kusalādivasena khandhādīhi ākārehi vibhattā. Sundaraṃ āgamananti svāgataṃ. Tato eva na kucchitaṃ āgataṃ. Soḷasavidhakiccassa pariyositattā āha ‘‘taṃ sabbaṃ mayā kata’’nti. Maggapaññāyameva tatiyavijjāsamaññāti āha – ‘‘tīhi vijjāhi navahi ca lokuttaradhammehī’’ti.

Because of the manner of craving's occurrence dependent on sensual pleasures as objects and sensual pleasures as defilements, there is the designation 'delight'; thus he said: 'In both kinds of sensual pleasures, there is craving, delight, and intimacy.' 'Mantitanti' means spoken. 'Uppannehi' refers to those who have arisen with the claim of being a teacher. 'Saṃvibhattā' means distinguished by way of wholesome states and so on, and by the modes of the aggregates and so on. 'Sundaraṃ āgamananti' means welcome. Therefore, it is not a contemptible arrival. Because the sixteenfold duty has been completed, he said: 'All that has been done by me.' Because the wisdom of the path itself is designated as the third knowledge, he said: 'by the three knowledges and the nine supramundane states.'

Aṅgulimālasuttavaṇṇanāya līnatthappakāsanā samattā.

The elucidation of the hidden meaning of the Commentary on the Aṅgulimāla Sutta is complete.

7. Piyajātikasuttavaṇṇanā

7. Commentary on the Piyajātika Sutta

353. Pakatiniyāmenāti [Pg.160] yathā sokuppattito pubbe iti kattabbesu asammohavasena cittaṃ pakkhandati, tāni cassa upaṭṭhahanti, na evaṃ sokassa cittasaṅkocasabhāvato. Tena vuttaṃ ‘‘pakatiniyāmena pana na paṭibhantī’’ti. Keci pana ‘‘sāmantā katipaye na kuṭumbaṃ sandhāreti. Tenāha ‘na sabbena sabbaṃ paṭibhantī’ti’’ vadanti. Etthāti dutiyapade. Anekatthattā dhātūnaṃ ‘‘na paṭibhātī’’ti padassa ‘‘na ruccatī’’ti atthamāha. Na paṭibhātīti vā bhuñjitukāmatācittaṃ na upaṭṭhitanti attho. Patiṭṭhitokāsanti indriyāviṭṭhaṭṭhānaṃ vadati. Piyāyitabbato piyo jāti uppattiṭṭhānaṃ etesanti piyajātikā. Piyo pabhuti etesanti piyappabhutikāti vattabbe, u-kārassa va-kāraṃ, ta-kārassa ca lopaṃ katvā ‘‘piyappabhāvikā’’ti vuttaṃ. Tenāha ‘‘piyato pabhavantī’’ti.

353. 'By natural order' means: just as before the arising of sorrow the mind, through non-confusion, proceeds toward what should be done, and those things occur to it, so it is not with sorrow, due to its nature of contracting the mind. Therefore, it was said: 'But by natural order, they do not appear.' Some, however, say: 'In the neighborhood, some do not support the family. Therefore, he said: ‘They do not appear in every way.’' Here, in the second word, due to the multiple meanings of roots, for the word 'na paṭibhāti,' he gives the meaning 'is not pleasing.' Or, 'na paṭibhāti' means the mind with a desire to eat does not arise. 'Established place' refers to the location pervaded by the sense faculties. 'Piyajātikā' means those for whom what is dear is the place of birth, the place of origin, because it is to be cherished. When it should be said 'piyappabhutikā,' meaning 'those for whom the dear is the source,' it is said as 'piyappabhāvikā' by changing the 'u' to 'va' and eliding the 'ta.' Therefore, he said: 'they originate from the dear.'

355. Para-saddena samānatthaṃ ajjhattikabhāvanisedhanatthaṃ ‘‘pire’’ti padanti āha ‘‘amhākaṃ pare’’ti. Pireti vā ‘‘parato’’ti iminā samānatthaṃ nipātapadanti āha ‘‘cara pireti parato gacchā’’ti.

355. He said the word 'pire' means 'our enemies' (amhākaṃ pare), this being for the purpose of conveying a meaning similar to the word 'para' and negating the sense of 'internal'. Alternatively, he said 'pire' is a particle having the same meaning as 'parato' (away, from elsewhere), as in 'cara pire,' which means 'go away' (parato gacchā).

356. Dvidhā chetvāti ettha yadi itthī tassa purisassa piyā, kathaṃ dvidhā chindatīti āha ‘‘yadi hī’’tiādi.

356. Regarding 'having cut in two': here, if a woman is dear to that man, how does one cut her in two? He says, 'If indeed,' and so on.

357. Kathaṃ katheyyanti yathā bhagavā etassa brāhmaṇassa kathesi, so ca me kathesi, tathā cāhaṃ katheyyaṃ. Maraṇavasena vipariṇāmo attabhāvassa parivattattā. Palāyitvā gamanavasena aññathābhāvo mittasanthavassa samāgamassa ca aññathābhūtattā.

357. 'How should I speak?' means: just as the Blessed One spoke to that brahmin, and as he spoke to me, so too should I speak. Alteration by way of death is due to the change of one's individual existence. Becoming otherwise by way of fleeing and going is due to friendship and association having become otherwise.

Chaḍḍitabhāvenāti parivattitabhāvena. Hatthagamanavasena aññathābhāvo pubbe savase vattitānaṃ idāni vase avattanabhāvena.

'By the state of being discarded' means by the state of being transformed. Becoming otherwise by way of passing into another's hands is due to what was formerly under one's own control now being in a state of not being under one's control.

Ācamehīti ācamanaṃ mukhavikkhālanaṃ kārehi. Yasmā mukhaṃ vikkhālentā hi hatthapāde dhovitvā vikkhālenti, tasmā ‘‘ācamitvā’’ti vatvā pacchāpi tassa atthaṃ dassento ‘‘mukhaṃ vikkhāletvā’’ti āha. Sesaṃ suviññeyyameva.

'Ācamehi' means have mouth-rinsing done. Because when rinsing the mouth, they wash their hands and feet before rinsing, therefore, after saying 'having rinsed,' he clarifies the meaning further by saying, 'having rinsed the mouth.' The rest is easily understood.

Piyajātikasuttavaṇṇanāya līnatthappakāsanā samattā.

The elucidation of the hidden meaning of the Commentary on the Piyajātika Sutta is complete.

8. Bāhitikasuttavaṇṇanā

8. Commentary on the Bāhitika Sutta

359. Sāvajjatāya [Pg.161] upārambhaṃ arahatīti opārambho. Tenāha ‘‘dosaṃ āropanāraho’’ti. Bālā upārambhavatthumaññaṃ amūlakampi naṃ āropentā ugghosenti, tasmā te anāmasitvā ‘‘viññūhī’’ti idaṃ padaṃ gahetvā pañhena ñātuṃ icchitena atthena upārambhādīnaṃ upari uttaraṃ paripūretuṃ nāsakkhimhā. Taṃ kāraṇanti taṃ uppattikāraṇaṃ. Yadi hi mayā ‘‘viññūhī’’ti padaṃ pakkhipitvā vuttaṃ bhaveyya, pañhā me paripuṇṇā bhaveyya, na pana vuttā. Idāni pana taṃ kāraṇaṃ uttaraṃ āyasmatā ānandena ‘‘viññūhī’’ti evaṃ vadantena paripūritaṃ.

359. 'Opārambho' is that which deserves reproach due to blameworthiness. Therefore, he said, 'worthy of having fault imputed.' Fools, imputing even a baseless matter as a ground for reproach, proclaim it. Therefore, without consulting them, and taking up the word 'by the wise,' we were unable to complete the answer concerning reproach and so on with the meaning we wished to know through the question. 'That reason' means that cause of its arising. For if the word 'by the wise' had been included and spoken by me, my question would have been complete, but it was not so stated. Now, however, that reason has been completed by the Venerable Ānanda, who supplied the answer by saying 'by the wise.'

360. Kosallapaṭipakkhato akosallaṃ vuccati avijjā, taṃsamuṭṭhānato akosallasambhūto. Avajjaṃ vuccati garahitabbaṃ, saha avajjehīti sāvajjo, gārayho. Rāgādidosehi sadoso. Tehi eva sabyābajjho, tato eva sampati āyatiñca sadukkho. Sabyābajjhādiko nissandavipāko.

360. Unskillfulness (akosallaṃ) is called ignorance because it is the opposite of skillfulness; 'born of unskillfulness' (akosallasambhūto) is so called because it arises from that. 'Blameworthy' (avajjaṃ) is said to be that which should be censured; 'with blame' (sāvajjo) means with blameworthy things, reprehensible. 'With faults' (sadoso) means with faults such as lust. Because of these, it is harmful (sabyābajjho), and from that, it is painful (sadukkho) both in the present and in the future. The flowing-out result begins with harmfulness.

Tathā attho vutto bhaveyyāti pucchāsabhāgenapi attho vutto bhaveyya, pucchantassa pana na tāva cittārādhanaṃ. Tenāha – ‘‘evaṃ byākaraṇaṃ pana na bhāriya’’nti, garukaraṇaṃ na hoti visārajjaṃ na siyāti adhippāyo. Tenāha – ‘‘appahīnaakusalopi hi pahānaṃ vaṇṇeyyā’’ti. Evarūpo pana yathākārī tathāvādī na hoti, na evaṃ bhagavāti āha ‘‘bhagavā’’tiādi. Evaṃ byākāsīti ‘‘sabbākusaladhammapahīno kho, mahārāja, tathāgato’’ti evaṃ byākāsi. Sukkapakkhepi eseva nayoti iminā ‘‘sabbesaṃyeva kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī’’ti vutte yathā pucchā, tathā attho vutto bhaveyya, evaṃ byākaraṇaṃ pana na bhāriyaṃ, asampāditakusaladhammopi upasampadaṃ vaṇṇeyya. Bhagavā pana sammadeva sampāditakusalattā yathākārī tathāvādīti dassetuṃ ‘‘evaṃ byākāsī’’ti imamatthaṃ dasseti. Sesaṃ suviññeyyameva.

The meaning should be stated thus: even if the meaning were stated in accordance with the question, the questioner's mind would not yet be satisfied. Therefore, he said: 'But such an explanation is not weighty,' the intention being that it is not impressive and would not inspire confidence. Therefore, he said: 'For even one who has not abandoned unwholesome states might praise their abandonment.' Such a person, however, is not one who acts as he speaks; the Blessed One is not so, thus it is said, 'the Blessed One,' and so on. 'He answered thus' means he answered in this way: 'The Tathāgata, O great king, has indeed abandoned all unwholesome states.' This is the same method for the bright side as well. By this, when it is said, 'He praises the attainment of all wholesome states,' the meaning would be stated in accordance with the question, but such an explanation would not be weighty, for even one who has not accomplished wholesome states might praise their attainment. But to show that the Blessed One, because he has rightly accomplished wholesome states, is one who acts as he speaks, he demonstrates this meaning with 'he answered thus.' The rest is easily understood.

Bāhitikasuttavaṇṇanāya līnatthappakāsanā samattā.

The elucidation of the hidden meaning of the Commentary on the Bāhitika Sutta is complete.

9. Dhammacetiyasuttavaṇṇanā

9. Commentary on the Dhammacetiya Sutta

364. Medavaṇṇā [Pg.162] uḷupavaṇṇā ca tattha tattha pāsāṇā ussannā ahesunti medāḷupanti gāmassa samaññā jātā. Uḷupavaṇṇāti candasamānavaṇṇatāya medapāsāṇā vuttāti keci. Aṭṭhakathāyaṃ pana ‘‘medavaṇṇā pāsāṇā kirettha ussannā ahesu’’nti idaṃ vuttaṃ. Assāti senāpatissa. Kathāsamuṭṭhāpanatthanti mallikāya sokavinodanadhammakathāsamuṭṭhāpanatthaṃ.

364. Because stones the color of fat and the color of the moon were abundant there, the designation 'Medāḷupa' arose for the village. Some say that the fat-colored stones were called 'moon-colored' because their color was similar to the moon. In the commentary, however, it is said: 'Stones the color of fat, it is said, were abundant here.' 'Assā' means 'of the general.' 'For the purpose of initiating a discussion' means for the purpose of initiating a Dhamma talk to dispel Mallikā's grief.

Raññāti pasenadīkosalaraññā. Mahaccāti mahatiyā. Padavipallāsena cetaṃ vuttaṃ. Pasādamarahantīti pāsādikāni. Tenāha ‘‘saha rañjanakānī’’ti. Yāni pana pāsādikāni, tāni passituṃ yuttāni. Pāsādikānīti vā saddahanasahitāni. Tenāha ‘‘pasādajanakānī’’ti. ‘‘Appābādha’’nti ādīsu viya appasaddo abhāvatthoti āha ‘‘nissaddānī’’ti. Aniyamatthavācī ya-saddo aniyamākāravācakopi hotīti ‘‘yatthā’’ti padassa ‘‘yādisesū’’tiādimāha. Tathā hi aṅgulimālasutte (ma. ni. aṭṭha. 2.347 ādayo) ‘‘yassa kho’’ti padassa ‘‘yādisassa kho’’ti attho vutto.

'By the king' means by King Pasenadi of Kosala. 'Mahaccā' means by a great (retinue). And this is said with a reversal of words. 'Pāsādikāni' means they are deserving of confidence. Therefore, he said, 'along with pleasing things.' For what is delightful is fit to be seen. Or, 'pāsādikāni' means accompanied by faith. Therefore, he said, 'generating confidence.' Just as in such phrases as 'appābādha' (of little illness), the word 'appa' has the meaning of absence; thus he said 'nissaddāni' (without sound). The word 'ya,' which expresses indefiniteness, can also express an indefinite mode; therefore, for the word 'yattha' (where), he gives the meaning 'in whatever sort,' and so on. For thus in the commentary on the Aṅgulimāla Sutta, the meaning of the word 'yassa kho' is given as 'of whatever sort.'

366. Paṭicchadanti paṭicchādakaṃ. Rājakakudhabhaṇḍānīti rājabhaṇḍabhūtāni. Rahāyatīti raho karoti, maṃ ajjhesatīti attho.

366. 'Paṭicchadanti' means that which conceals. 'Rājakakudhabhaṇḍāni' means things that are royal possessions. 'Rahāyati' means he takes one aside into privacy; the meaning is, 'he requests me.'

367. Yathāsabhāvato ñeyyaṃ dhāreti avadhāretīti dhammo, ñāṇanti āha ‘‘paccakkhañāṇasaṅkhātassa dhammassā’’ti. Anunayoti anugacchanako. Diṭṭhena hi adiṭṭhassa anumānaṃ. Tenāha ‘‘anumānaṃ anubuddhī’’ti. Āpāṇakoṭikanti yāva pāṇakoṭi, tāva jīvitapariyosānaṃ. Etanti dhammanvayasaṅkhātaṃ anumānaṃ. Evanti ‘‘idha panāha’’nti vuttappakārena.

367. Dhamma is that which bears and discerns the knowable according to its true nature. It is knowledge, he says, referring to 'the Dhamma reckoned as direct knowledge.' 'Following' means going along with. For what is unseen is inferred by what is seen. Hence it is said, 'inference and subsequent understanding.' 'Until the tip of life' means as long as the tip of life, that is, until the end of life. 'This' refers to the inference called 'concordance with the teaching.' 'Thus' refers to the manner stated as 'but here I...'

369. Cakkhuṃ abandhante viyāti apāsādikatāya passantānaṃ cakkhuṃ attani abandhante viya. Kulasantānānubandho rogo kularogo. Uḷāranti sānubhāvaṃ. Yo hi ānubhāvasampanno, taṃ ‘‘mahesakkha’’nti vadanti. Arahattaṃ gaṇhantoti ukkaṭṭhaniddesoyaṃ, heṭṭhimaphalāni gaṇhantopi.

369. “As if not binding the eye” means as if, due to unloveliness, not binding the eye of those who see to oneself. “The disease that follows the family line” is the family disease. “Exalted” means with great influence. For one endowed with such influence is called “of great power.” “Attaining arahantship” is a supreme designation; it also includes those attaining the lower fruits.

373. Jīvikā [Pg.163] jīvitavutti.

373. “Livelihood” means the way of maintaining life.

374. Dhammaṃ ceteti saṃvedeti etehīti dhammacetiyāni, dhammassa pūjāvacanāni. Nanu cetāni buddhasaṅghaguṇadīpanānipi santi? Kathaṃ ‘‘dhammacetiyānīti dhammassa cittīkāravacanānī’’ti vuttanti āha ‘‘tīsu hī’’tiādi. Tattha yasmā buddharatanamūlakāni sesaratanāni tassa vasena laddhabbato. Kosalaraññā cettha buddhagāravena dhammasaṅghagāravaṃ paveditaṃ, tasmā ‘‘bhagavati cittīkāre kate dhammopi katova hotī’’ti vuttaṃ. Yasmā ca ratanattayapasādapubbikā sāsane sammāpaṭipatti, tasmā vuttaṃ – ‘‘ādibrahmacariyakānīti maggabrahmacariyassa ādibhūtānī’’ti. Sesaṃ suviññeyyameva.

374. “That by which one reflects on and is affected by the Dhamma are called Dhamma-cetiyas, expressions of veneration for the Dhamma. But are these not also illuminations of the virtues of the Buddha and the Sangha? How then is it said, 'Dhamma-cetiyas are expressions of honouring the Dhamma'?" To this, he said, "Because in the three..." There, since the remaining jewels are rooted in the Buddha-jewel and are to be obtained dependent on him, King Kosala here made known his reverence for the Dhamma and Sangha out of reverence for the Buddha. Therefore it was said, "When honour is done to the Blessed One, honour is also done to the Dhamma." And since right practice in the Dispensation has faith in the Triple Gem as its precursor, it was said, "the beginning of the holy life," meaning those things that are the beginning of the path of the holy life. The rest is easily understood.

Dhammacetiyasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning of the Commentary on the Dhammacetiya Sutta is complete.

10. Kaṇṇakatthalasuttavaṇṇanā

10. The Commentary on the Kaṇṇakatthala Sutta

375. Anantarasutte vuttakaraṇīyenevāti ‘‘pāsāde vā nāṭakesu vā cittassādaṃ alabhamāno tattha tattha vicarituṃ āraddho’’ti vuttakaraṇīyena. Appaduṭṭhapadosīnañhi evaṃ hotīti.

375. “By the very reason stated in the preceding sutta” means by the reason stated thus: “not obtaining satisfaction of mind in palaces or dramas, he began to wander about here and there.” For it is so for those who are not corrupt and malevolent.

376. Pucchitoti ‘‘aññaṃ dūtaṃ nālatthu’’nti pucchito. Soti rājā. Tāsaṃ vandanā sace uttarakālaṃ, attano āgamanakāraṇaṃ kathessati.

376. “Asked” means he was asked, “Could you not find another messenger?” “He” refers to the king. If their homage is at a later time, he will explain the reason for his coming.

378. Ekāvajjanenāti ekavīthijavanena. Tena ekacittaṃ tāva tiṭṭhatu, ekacittavīthiyāpi sabbaṃ jānituṃ na sakkāti dasseti. ‘‘Idaṃ nāma atītaṃ jānissāmī’’ti aniyametvā āvajjato yaṃ kiñci atītaṃ jānāti, niyamite pana niyamitamevāti āha – ‘‘ekena hi…pe… ekadesameva jānātī’’ti. Tena cittenāti ‘‘atītaṃ sabbaṃ jānissāmī’’ti evaṃ pavattacittena. Itaresūti anāgatapaccuppannesu. Kāraṇajātikanti yuttisabhāvaṃ, yuttiyā yuttanti attho. Samparāyaguṇanti samparāye katakammassa visesaṃ.

378. “With a single advertence” means with the javana of a single cognitive process. By this he shows that, let alone a single mind-moment, it is not possible to know everything even with a single cognitive process. Without predetermining, “I will know this specific past event,” one who adverts may know any past event, but when predetermining, only what is predetermined is known—hence it is said, “For with one... one knows only a portion.” “With that mind” refers to the mind operating with the thought, “I will know all the past.” “In the others” refers to the future and the present. “Of the nature of a cause” means the nature of reason, the meaning being “endowed with reason.” “The quality of the future life” refers to the distinction of actions done relating to the future life.

379. Lokuttaramissakāni kathitāni bodhirājakumārasutte viya lokiyā ceva lokuttarā ca. Yathālābhavasena cettha padhāniyaṅgānaṃ [Pg.164] lokuttaraggahaṇaṃ veditabbaṃ. Paccekaṃ eva nesañca padhāniyaṅgatā daṭṭhabbā yathā ‘‘aṭṭhavimokkhā sandissanti lokuttaramissakā’’ti. Lokuttarānevāti cettha yaṃ vattabbaṃ, taṃ parato āvi bhavissati. Padhānanānattanti padahananānattaṃ, bhāvanānuyogavisesanti attho. Saṅkhāre parimadditvā paṭipakkhadhamme ekadesato pajahitvā ṭhitassa bhāvanānuyogo sabbena sabbaṃ aparimadditasaṅkhārassa appahīnapaṭipakkhassa bhāvanānuyogato sukhumo visadova hoti, saccābhisamayena santānassa āhitavisesattāti āha – ‘‘aññādisameva hi puthujjanassa padhānaṃ, aññādisaṃ sotāpannassā’’tiādi. Ayañca viseso na kevalaṃ anariyaariyapuggalato eva, atha kho ariyesupi sekkhādivisesatopi labbhati abhisaṅkhāravisesato abhinīhārato ca ijjhanatoti dassento ‘‘aññādisaṃ sakadāgāmino’’tiādimāha. Na pāpuṇātīti yasmā puthujjano sabbathāva padhānaṃ padahanto sotāpattimaggaṃ adhigacchati, sotāpanno ca sakadāgāmimagganti heṭṭhimaṃ uparimato oḷārikaṃ, uparimañca itarato sukhumaṃ tena pahātuṃ asakkuṇeyyassa pajahanato, iti adhigantabbavisesena ca adhigamapaṭipadāya saṇhasukhumatā tikkhavisadatā ca viññāyatīti āha – ‘‘puthujjanassa padhānaṃ sotāpannassa padhānaṃ na pāpuṇātī’’tiādi.

379. The mixed supramundane states were explained, as in the Bodhirājakumāra Sutta, where both mundane and supramundane are present. Here, the inclusion of the supramundane among the factors of striving should be understood according to what is obtained. And their individual nature as factors of striving should be seen, as in the statement, “The eight liberations are found as mixed supramundane states.” Here, whatever is to be said about the purely supramundane will become clear later. “Diversity of striving” means diversity of exertion, meaning a distinction in the application to meditation. For one who has subdued the formations and abandoned the opposing factors to some extent, application to meditation is subtle and clear compared to one who has not subdued all formations or abandoned all opposing factors, because the continuity of consciousness has been instilled with a special quality through the penetration of the truths—hence it is said, “The striving of an ordinary person is of one kind, that of a stream-enterer is of another kind,” and so on. This distinction is not only between non-noble and noble individuals but also among noble ones themselves, such as trainees and others, and is achieved due to distinctions in volitional activities, aspiration, and accomplishment—thus it is shown: “The striving of a once-returner is of another kind,” and so on. “Does not reach” means that, since an ordinary person, striving in every way, attains the path of stream-entry, and a stream-enterer attains the path of once-returning—the lower is coarser than the higher, and the higher is subtler than the other, because of abandoning what the former is unable to abandon. Thus, through the distinction in what is to be attained and the fineness and subtlety, sharpness and clarity of the path of attainment, it is understood—hence it is said, “The striving of an ordinary person does not reach the striving of a stream-enterer,” and so on.

Akūṭakaraṇanti avañcanakiriyaṃ. Anavacchindananti atiyānaṃ. Aviñchanaṃ na ākaḍḍhanaṃ, niyuttataṃ viniveṭhetvā samantā viparivattitvā samadhārāya chaḍḍanaṃ vā. Tassa kāraṇaṃ taṃkāraṇaṃ, taṃ kāraṇanti vā taṃ kiriyaṃ taṃ adhikāraṃ. Dantehi gantabbabhūminti dantehi pattabbaṭṭhānaṃ, pattabbavatthuṃ vā. Cattāropi assaddhā nāma uparimauparimasaddhāya abhāvato. Yena hi yaṃ appattaṃ, tassa taṃ natthi. Ariyasāvakassa…pe… natthi paṭhamamaggeneva māyāsāṭheyyānaṃ pahātabbattā. Tenevāti sammadeva viruddhapakkhānaṃ saddhādīnaṃ idhādhippetattā. Yadi evaṃ kathaṃ missakakathāti āha ‘‘assakhaḷuṅkasuttante panā’’tiādi. Cattārova honti puthujjanādivasena.

“Not acting fraudulently” means the act of not cheating. “Not cutting off” means transgressing. “Not pulling back” means not dragging, but untwisting what is fixed, turning it all around and letting go with even bearing, or throwing. “Its cause” means that cause; or “that cause” means that action, that function. “The ground to be reached by the tamed” means the place attainable by the tamed, or the object to be attained. The four are called 'faithless' due to the absence of successively higher faith. For whatever is not attained by someone, that he does not have. For a noble disciple…there is no deceit or treachery, since these are to be abandoned by the very first path. “Therefore” means because the faith and so on of the truly opposing parties are intended here. If so, how is it a mixed discussion? It is said, “But in the Assakhaḷuṅka Sutta…” and so on. There are indeed four types, by way of ordinary people and so on.

Opammasaṃsandane adantahatthiādayo viyātiādinā kaṇhapakkhe, yathā pana dantahatthiādayotiādinā sukkapakkhe ca sādhāraṇato ekajjhaṃ [Pg.165] katvā vuttaṃ, asādhāraṇato bhinditvā dassetuṃ ‘‘idaṃ vuttaṃ hotī’’tiādi vuttaṃ.

In the comparison by way of simile, with reference to the dark side, it is said, “like the untamed elephant,” and so on; and with reference to the bright side, “just as, like the tamed elephant,” and so on. Thus, having stated them together in general, in order to show them distinctly in particular, it is said, “This is what is said,” and so on.

380. Sammappadhānā nibbisiṭṭhavīriyā. Tenāha – ‘‘na kiñci nānākaraṇaṃ vadāmi, yadidaṃ vimuttiyā vimutti’’nti. Na hi sukkhavipassakatevijjachaḷabhiññānaṃ vimuttiyā nānākaraṇaṃ atthi. Tena vuttaṃ ‘‘yaṃ ekassā’’tiādi. Kiṃ tvaṃ na jānāsīti sambandho. Āgacchantīti uppajjanavasena āgacchanti. Nāgacchantīti etthāpi eseva nayo. Idaṃ pucchantoti idaṃ pucchāmīti dassento. Appahīnacetasikadukkhā anadhigataanāgāmitā. Tenāha ‘‘upapattivasena āgantāro’’ti. Samucchinnadukkhāti samugghāṭitacetasikadukkhā.

380. The right strivings are undifferentiated energy. Therefore it is said: “I declare no difference at all, that is, between liberation and liberation.” For there is no difference in liberation between dry-insight practitioners, those with the threefold knowledge, and those with the six higher knowledges. Hence it is said: “What is for one...” and so on. The connection is: “Do you not know?” “Coming” means coming by way of arising. “Not coming” also follows the same principle here. “Asking this” means showing “this I am asking.” “Those whose mental suffering is not abandoned” refers to those who have not yet attained non-returnership. Therefore it is said: “Those who come by way of rebirth.” “Those whose suffering is cut off” means those whose mental suffering has been eradicated.

381. Tamhā ṭhānāti tato yathādhigataissariyaṭṭhānato. Puna tamhā ṭhānāti tato duggatā. Sampannakāmaguṇanti uḷārakāmaguṇasamannāgataṃ.

381. “From that position” means from that state of sovereignty attained as it was. Again, “from that position” means from that miserable state. “Endowed with the pleasures of the senses” means possessing magnificent sensual qualities.

Tatthāti kāmadevaloke. Ṭhānabhāvatoti arahattañce adhigataṃ, tāvadeva parinibbānato. Uparideve cāti uparūpari bhūmivāse deve ca, cakkhuviññāṇadassanenapi dassanāya nappahontīti yojanā.

“There” refers to the deva world of the sensual sphere. “Because of the state of being” means that if arahantship is attained, there is final Nibbāna right then. And “among higher devas” means among devas dwelling on successively higher planes; they are not capable of seeing even with the vision of eye-consciousness—this is the construction.

382. Vuttanayenevāti devapucchāya vutteneva nayena. Sā kira kathāti ‘‘natthi so samaṇo vā brāhmaṇo vā, yo sakideva sabbaṃ neyya’’nti kathā. Teti viṭaṭūbhasañjayā. Imasmiṃyeva ṭhāneti imasmiṃ migadāyeyeva. Sesaṃ suviññeyyameva.

382. "In the manner stated" means in the manner stated in the deva's question. "That talk" refers to the statement: "There is no ascetic or brahmin who could know everything at once." "They" refers to Viṭaṭūbha and Sañjaya. "In this very place" refers to this very Migadāya (Deer Park). The rest is easily understood.

Kaṇṇakatthalasuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of Hidden Meanings in the Commentary on the Kaṇṇakatthala Sutta is concluded.

Niṭṭhitā ca rājavaggavaṇṇanā.

The commentary on the Rājavagga is concluded.

5. Brāhmaṇavaggo

5. The Brahmin Chapter

1. Brahmāyusuttavaṇṇanā

1. Commentary on the Brahmāyu Sutta

383. ‘‘Mahāsatto [Pg.166] mahiddhiko mahānubhāvo’’tiādīsu (mahāva. 38) uḷāratā visayo, ‘‘mahājanakāyo sannipatī’’tiādīsu sambahulabhāvavisayo, idha pana tadubhayampissa atthoti ‘‘mahatāti guṇamahattenapi mahatā’’tiādi vuttaṃ. Appicchatādīti ādi-saddena santuṭṭhisallekhapavivekaasaṃsaggavīriyārambhādīnaṃ saṅgaho. Diṭṭhisīlasāmaññasaṅghātasaṅkhātenāti ettha ‘‘niyato sambodhiparāyaṇo’’ (saṃ. ni. 2.41; 3.998, 1004) – ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo sañcicca pāṇaṃ jīvitā voropeyyāti netaṃ ṭhānaṃ vijjatī’’tiādivacanato diṭṭhisīlānaṃ niyatasabhāvattā sotāpannāpi aññamaññaṃ diṭṭhisīlasāmaññena saṃhatā, pageva sakadāgāmiādayo. ‘‘Tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati (dī. ni. 3.324, 356; ma. ni. 1.492; 3.54; a. ni. 6.11; pari. 274) tathārūpehi sīlehi sīlasāmaññagato viharatī’’ti (dī. ni. 3.324; ma. ni. 1.492; 3.54; a. ni. 6.12; pari. 274) vacanato puthujjanānampi diṭṭhisīlasāmaññena saṃhatabhāvo labbhatiyeva.

383. In phrases like "great being, of great power, of great majesty" (Mahāva. 38), the context concerns exalted qualities; in phrases like "a great crowd gathered," the context concerns numerousness. Here, however, since both meanings are applicable, it is said: "‘Great’ means great also through greatness of qualities," and so on. "Fewness of wishes, etc."—the "etc." includes contentment, effacement, seclusion, non-association, energetic striving, and so on. "Designated as a union through sharedness of view and virtue"—here, from statements such as "he is assured, destined for enlightenment" (Saṃ. Ni. 2.41; 3.998, 1004) and "monks, this is impossible, there is no chance that a person accomplished in view would intentionally deprive a living being of life; such a thing is impossible," due to the fixed nature of view and virtue, stream-enterers are united with one another by sharedness of view and virtue, let alone once-returners and others. From statements like "he dwells having attained sharedness of view with such a view, he dwells having attained sharedness of virtue with such virtues" (Dī. Ni. 3.324, 356; Ma. Ni. 1.492; 3.54; A. Ni. 6.11; Pari. 274), it can be inferred that even ordinary people are united by sharedness of view and virtue.

Oṭṭhapahatakaraṇavasena atthavibhāgavasena. Sanighaṇḍukeṭubhānanti ettha nighaṇḍūti vacanīyavācakabhāvena atthaṃ saddañca khaṇḍati vibhajja dassetīti nikhaṇḍu. So eva idha kha-kārassa gha-kāraṃ katvā ‘‘nighaṇḍū’’ti vutto. Kiṭati gameti kiriyādivibhāgaṃ, taṃ vā anavasesapariyādānato gamento pūretīti keṭubhaṃ. Vevacanappakāsakanti pariyāyasaddadīpakaṃ, ekekassa atthassa anekapariyāyavacanavibhāvakanti attho. Nidassanamattañcetaṃ anekesampi atthānaṃ ekasaddavacanīyatāvibhāvanavasenapi tassa ganthassa pavattattā. Vacībhedādilakkhaṇā kiriyā kappīyati etenāti kiriyākappo, so pana vaṇṇapadasambandhapadatthavibhāgato bahuvikappoti āha ‘‘kiriyākappavikappo’’ti. Idañca mūlakiriyākappaganthaṃ sandhāya vuttaṃ. So hi satasahassaparimāṇo nalacariyādipakaraṇaṃ. Ṭhānakaraṇādivibhāgato [Pg.167] nibbacanavibhāgato ca akkharā pabhedīyanti etehīti akkharappabhedā, sikkhāniruttiyo. Etesanti vedānaṃ. Te eva vede padaso kāyatīti padako. Taṃ taṃ saddaṃ tadatthañca byākaroti byācikkhati etenāti byākaraṇaṃ, saddasatthaṃ. Āyatiṃ hitaṃ tena loko na yatati na īhatīti lokāyataṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti. Vayatīti vayo, na vayo avayo, na avayo anavayo, ādimajjhapariyosānesu katthaci aparikilanto avitthāyanto te ganthe sandhāreti pūretīti attho. Dve paṭisedhā pakatiṃ gamentīti dassento ‘‘avayo na hotī’’ti vatvā tattha avayaṃ dassetuṃ ‘‘avayo…pe… na sakkotī’’ti vuttaṃ.

By means of articulation involving the striking of the lips and by means of the division of meaning. Regarding `sanighaṇḍukeṭubhāni`, herein `nighaṇḍu` is so called from `nikhaṇḍu`, because through the relationship between what is expressed and the expression, it splits and displays by dividing both the meaning and the word. It is called `nighaṇḍu` by changing the letter `kha` to `gha`. `Keṭubha` is so called because it `kiṭati`, that is, it comprehends the division of actions and so on; or because it fulfills that, encompassing it by taking it up completely without remainder. `Vevacanappakāsaka` means an illuminator of synonyms; the meaning is that it reveals the various synonymous expressions for each single meaning. And this is merely an example, since that text proceeds also by way of revealing that many meanings can be expressed by a single word. `Kiriyākappo` is so called because action, characterized by variations in speech and so on, is arranged by it. But since it has many varieties due to the division of letters, words, connections, and word-meanings, it is called `kiriyākappavikappo`. And this is said with reference to the root text of `Kiriyākappo`. For that text, the `Nalacariyādipakaraṇa`, has a hundred thousand verses. `Akkharappabhedā` are so called because letters are distinguished by them through the division of place of articulation, articulator, effort, and so on; these are phonetics (`sikkhā`) and etymology (`nirutti`). `Etesaṃ` means 'of the Vedas'. `Padako` is so called because he recites those very Vedas word by word. `Byākaraṇaṃ` is so called because one analyzes and explains each word and its meaning by means of it; it is the science of words. `Lokāyataṃ` is so called because by means of it, the world does not strive or exert itself for future welfare. For, relying on that text, beings do not even give rise to a thought of meritorious action. `Vayo` means decay; `na vayo` is `avayo` (non-decay); `na avayo` is `anavayo` (not non-decay). The meaning is that he sustains and fulfills those texts without becoming weary or distorting them anywhere in the beginning, middle, or end. To show that 'two negations establish the original meaning', it is said, 'it is not non-decay,' and then to show 'non-decay,' it is stated, 'non-decay... cannot...'

384. Garūti bhāriyaṃ attānaṃ tato mocetvā gamanaṃ dukkaraṃ hoti. Anatthopi uppajjati nindābyārosaupārambhādi. Abbhuggatoti ettha abhisaddayogena itthambhūtākhyānatthe upayogavacanaṃ.

384. `Garu` (teacher; lit. heavy): It is difficult to depart, having freed oneself from such a weighty person. Disadvantage also arises, such as blame, harsh words, and reproach. Regarding `abbhuggato`, here, through its connection with the prefix `abhi-`, the word is used in the sense of describing a specific state.

Lakkhaṇānīti lakkhaṇadīpanāni mantapadāni. Antaradhāyantīti na kevalaṃ lakkhaṇamantāniyeva, aññānipi brāhmaṇānaṃ ñāṇabalābhāvena anukkamena antaradhāyanti. Tathā hi vadanti ‘‘ekasataṃ addhariyaṃ dipaññāsamattato sāmā’’tiādi. Paṇidhimahato samādānamahatotiādinā paccekaṃ maha-saddo yojetabbo. Paṇidhimahantatādi cassa buddhavaṃsacariyāpiṭakavaṇṇanādivaseneva veditabbo. Niṭṭhāti nipphattiyo. Jātisāmaññatoti lakkhaṇajātiyā lakkhaṇabhāvena samānabhāvato. Yathā hi buddhānaṃ lakkhaṇāni suvisuddhāni suparibyattāni paripuṇṇāni ca honti, na evaṃ cakkavattīnaṃ. Tenāha ‘‘na teheva buddho hotī’’ti.

`The marks` means the mantra-verses that illuminate the marks. `They disappear` means not only the mantras about the marks, but other things also, gradually disappear for the brahmins due to their lack of the power of knowledge. For instance, they say, "One hundred and one Addhariyas, from fifty-two Sāmas," and so on. The word `mahā` (great) should be connected individually with each term, as in `paṇidhimahato` (of great aspiration), `samādānamahato` (of great undertaking), and so forth. And the greatness of his aspiration, etc., should be understood by way of the commentaries on the Buddhavaṃsa, Cariyāpiṭaka, and so on. `Niṭṭhā` means `nipphatti` (accomplishment, perfection). `Jātisāmaññato` (by commonality of kind) means due to the sameness of the marks with respect to their kind and their nature as marks. For while the marks of the Buddhas are perfectly pure, very distinct, and complete, they are not so for wheel-turning monarchs. Therefore, it is said, "One does not become a Buddha merely by them."

Abhirūpatā dīghāyukatā, appātaṅkatā brāhmaṇādīnaṃ piyamanāpatāti catūhi acchariyadhammehi. Dānaṃ piyavacanaṃ atthacariyā samānattatāti imehi catūhi saṅgahavatthūhi. Rañjanatoti pītijananato. Cakkaṃ cakkaratanaṃ vatteti pavattetīti cakkavattī, sampatticakkehi sayaṃ vatteti, tehi ca paraṃ sattanikāyaṃ vatteti pavattetīti cakkavattī, parahitāvaho iriyāpathacakkānaṃ vatto vattanaṃ etassa atthīti cakkavattī, appaṭihataṃ vā [Pg.168] āṇāsaṅkhātaṃ cakkaṃ vattetīti cakkavatī, appaṭihataṃ vā āṇāsaṅkhātaṃ cakkaṃ vattetīti cakkavattī, khattiyamaṇḍalādisaññitaṃ cakkaṃ samūhaṃ attano vase vattetīti cakkavattī. Dhammaṃ caratīti dhammiko. Dhammato anapetattā dhammo rañjanatthena rājāti dhammarājā. Kopādīti ādi-saddena kāmalobhamānamadādike saṅgaṇhāti. Vijitāvīti vijitavā. Kenaci akampiyaṭṭhena janapadatthāvariyappatto. Daḷhabhattibhāvato vā janapado thāvariyaṃ patto etthāti janapadatthāvariyappatto. Cittīkatabhāvādināpi (khu. pā. aṭṭha. 6.3; dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; su. ni. aṭṭha. 1.226; mahāni. aṭṭha. 50) cakkassa ratanaṭṭho veditabbo. Esa nayo sesesupi. Ratinimittatāya vā cittīkatādibhāvassa ratijananaṭṭhena ekasaṅgahatāya visuṃ aggahaṇaṃ.

By the four wonderful qualities: beauty, longevity, freedom from illness, and being dear and agreeable to brahmins and others. By the four bases of sympathy: giving, kind speech, beneficial conduct, and impartiality. `Rañjanato` (by delighting) means by generating joy. He is a `cakkavattī` (wheel-turner) because he turns (`vatteti`) the wheel (`cakkaṃ`), the wheel-treasure. He is a `cakkavattī` because he himself turns the wheels of prosperity, and with them he turns the multitude of beings. He is a `cakkavattī` because he brings benefit to others and possesses the turning (`vatto, vattanaṃ`) of the wheels of deportment. Or, he is a `cakkavattī` because he turns the unstoppable wheel known as his command. Or, he is a `cakkavattī` because he turns the unstoppable wheel known as his command. He is a `cakkavattī` because he brings the wheel—the assembly of nobles and others—under his control. He is `dhammiko` (righteous) because he practices the Dhamma. He is a `dhammarājā` (righteous king) because he is not devoid of Dhamma, and because the Dhamma itself is a king in the sense that it delights. `Kopādi` (anger, etc.)—the word `ādi` (etc.) includes sensual desire, greed, pride, conceit, and so on. `Vijitāvī` (conqueror) means one who has conquered. He has `janapadatthāvariyappatto` (attained stability in the country) because he is unshakable by anyone. Or, he has `janapadatthāvariyappatto` because the country has attained stability in him due to its firm devotion. The nature of the wheel as a treasure (`ratana`) should also be understood through its being esteemed (`cittīkata`), and so on (Khp-a 6.3; DN-a 2.33; SN-a 3.5.223; Su-a 1.226; Mahāni-a 50). This same method applies to the other treasures as well. Or, since being esteemed and so on is a cause of delight (`rati`), it is not mentioned separately, as it is included under the single meaning of 'producing delight'.

Imehi pana ratanehi rājā cakkavattī yaṃ yamatthaṃ paccanubhoti, taṃ taṃ dassetuṃ ‘‘imesu panā’’tiādi vuttaṃ. Ajitaṃ jināti mahesakkhatāsaṃvattaniyakammanissandabhāvato. Vijite yathāsukhaṃ anuvicarati hatthiratanaṃ assaratanañca abhiruhitvā tesaṃ ānubhāvena antopātarāseyeva sakalaṃ pathaviṃ anusaṃyāyitvā rājadhāniyaṃ paccāgamanato. Pariṇāyakaratanena vijitamanurakkhati tena tattha tattha kattabbakiccassa saṃvidhānato. Sesehīti maṇiratanaitthiratanagahapatiratanehi. Tattha maṇiratanena yojanappamāṇe dese andhakāraṃ vidhamitvā ālokadassanādinā sukhamanubhavati, itthiratanena atikkantamānusarūpasampattidassanādivasena, gahapatiratanena icchiticchitamaṇikanakarajatādidhanappaṭilābhavasena. Ussāhasattiyogo yena kenaci appaṭihatāṇācakkabhāvasiddhito. Hatthiassaratanādīnaṃ mahānubhāvattā kosasampattiyāpi pabhāvasampattisiddhito ‘‘hatthi…pe… yogo’’ti vuttaṃ. Koso hi nāma sati ussāhasampattiyaṃ (uggatejassa sukumāraparakkamassa pasannamukhassa sammukhe pāpuṇāti). Pacchimenāti pariṇāyakaratanena. Tañhi sabbarājakiccesu kusalaṃ avirajjhanapayogaṃ. Tenāha ‘‘mantasattiyogo’’ti. Tividhasattiyogaphalaṃ paripuṇṇaṃ hotīti sambandho. Sesehīti sesehi pañcahi ratanehi. Adosakusalamūlajanitakammānubhāvenāti adosasaṅkhātena kusalamūlena sahajātādipaccayavasena uppāditakammassa [Pg.169] ānubhāvena sampajjanti sommatararatanajātikattā. Majjhimāni maṇiitthigahapatiratanāni. Alobha…pe… kammānubhāvena sampajjanti uḷāradhanassa uḷāradhanapaṭilābhakāraṇassa ca pariccāgasampadāhetukattā. Pacchimanti pariṇāyakaratanaṃ. Tañhi amoha…pe… kammānubhāvena sampajjati mahāpaññeneva cakkavattirājakiccassa pariṇetabbattā.

To show what benefits the universal monarch experiences by means of these treasures, it is said, 'among these...' and so forth. He conquers the unconquered due to the powerful result of kamma conducive to great might. In his dominion, he roams at will, mounted on the elephant and horse treasures, and by their power, he travels around the entire earth and returns to his capital city before the morning meal. The advisor treasure protects his conquests by arranging the necessary duties here and there. By the remaining treasures, that is, the gem treasure, the queen treasure, and the householder treasure: with the gem treasure, he dispels darkness over an area of a yojana, experiencing comfort by seeing light and so forth; with the queen treasure, by seeing her surpassing human beauty and so forth; with the householder treasure, by gaining desired wealth such as gems, gold, and silver. His application of the power of energy is due to the accomplishment of his wheel of command being unopposed by anyone. Because of the great power of the elephant and horse treasures, and also because the accomplishment of power is established through the accomplishment of the treasury, it is said, 'the elephant... and so forth... application of power.' For a treasury, when there is accomplishment of energy, is attained in the presence of one of fierce energy, of delicate exertion, of serene countenance. By the last, that is, by the advisor treasure. For it is skilled in all royal duties, its application never failing. Therefore, it is said, 'the application of the power of counsel.' The fruit of the threefold application of power is fulfilled—this is the connection. By the remaining, that is, by the remaining five treasures: they arise through the power of kamma generated by the wholesome root called non-hatred, by way of conditions such as co-nascence, due to their nature as treasures of a most excellent kind. The middle ones are the gem, queen, and householder treasures. They arise through the power of kamma rooted in non-greed... due to the perfection of giving, which is the cause of great wealth and the attainment of great wealth. The last is the advisor treasure. It arises through the power of kamma rooted in non-delusion... since the duties of a universal monarch must be managed by one of great wisdom.

Saraṇato paṭipakkhavidhamanato sūrā. Tenāha ‘‘abhīrukajātikā’’ti. Asure vijinitvā ṭhitattā vīro, sakko devānamindo, tassa aṅgaṃ devaputto senaṅgabhāvatoti vuttaṃ ‘‘vīraṅgarūpāti devaputtasadisakāyā’’ti. Sabhāvoti sabhāvabhūto attho. Vīrakāraṇanti vīrabhāvakāraṇaṃ. Vīriyamayasarīrā viyāti saviggahavīriyasadisā saviggahañce vīriyaṃ siyā, taṃsadisāti attho. Nanu rañño cakkavattissa paṭisenā nāma natthi, yamassa puttā pamaddeyyuṃ, atha kasmā ‘‘parasenapamaddanā’’ti vuttanti codanaṃ sandhāyāha ‘‘sace’’tiādi. Tena parasenā hotu vā mā vā, te pana evaṃ mahānubhāvāti dasseti. Dhammenāti katūpacitena attano puññadhammena. Tena hi sañcoditā pathaviyaṃ sabbarājāno paccuggantvā ‘‘svāgataṃ te mahārājā’’tiādiṃ vatvā attano rajjaṃ rañño cakkavattissa niyyādenti. Tena vuttaṃ ‘‘so imaṃ…pe… ajjhāvasatī’’ti. Aṭṭhakathāyaṃ pana tassa yathāvuttadhammassa cirataraṃ vipaccituṃ paccayabhūtaṃ cakkavattivattasamudāgataṃ payogasampattisaṅkhātaṃ dhammaṃ dassetuṃ ‘‘pāṇo na hantabbotiādinā pañcasīladhammenā’’ti vuttaṃ. Evañhi ‘‘adaṇḍena asatthenā’’ti idaṃ vacanaṃ suṭṭhutaraṃ samatthitaṃ hoti, yasmā rāgādayo pāpadhammā uppajjamānā sattasantānaṃ chādetvā pariyonandhitvā tiṭṭhanti, kusalapavattiṃ nivārenti, tasmā te ‘‘chadanā, chadā’’ti ca vuttā.

From crushing and dispelling opponents, they are brave. Hence it is said, 'born fearless.' Because he stood victorious over the asuras, he is a hero—Sakka, the lord of devas. A deva prince is a component of his army; thus it is said, 'having the form of a hero's limb,' meaning a body like that of a deva prince. 'Natural' means the natural state. 'The cause of heroism' means the reason for being a hero. They are as if bodies made of energy, meaning they are like energy with a body; if energy were to have a body, they would be like that. Now, a universal monarch has no opposing army for his sons to crush. So why is it said, 'crushing foreign armies'? Addressing this objection, it is said, 'if,' and so forth. This shows that whether there are foreign armies or not, they are of such great power. 'By righteousness' means by his own accumulated meritorious principle. Urged on by this, all the kings on earth come forth to meet him, saying, 'Welcome, great king,' and so on, and they relinquish their kingdoms to the universal monarch. Hence it is said, 'he dwells... having conquered this earth.' In the commentary, however, to show the Dhamma that is the condition for the aforementioned meritorious principle to ripen over a long time—the Dhamma known as the perfection of application, which comes from the practice of a universal monarch—it is said, 'by the Dhamma of the five precepts, beginning with "one should not kill living beings."' In this way, the statement 'without rod or sword' is very well supported. Because unwholesome states like greed arise, concealing and enveloping the mental continuum of beings, they obstruct the occurrence of the wholesome; therefore, they are called 'coverings' or 'concealments.'

Vivaṭṭetvā parivattetvā. Pūjārahatā vuttā ‘‘arahatīti araha’’nti. Tassāti pūjārahatāya. Yasmā sammāsambuddho, tasmā arahanti. Buddhattahetubhūtā vivaṭṭacchadatā vuttā savāsanasabbakilesappahānapubbakattā buddhabhāvasiddhiyā. Arahaṃ vaṭṭābhāvenāti phalena hetuanumānadassanaṃ. Sammāsambuddho chadanābhāvenāti hetunā phalānumānadassanaṃ. Hetudvayaṃ vuttaṃ ‘‘vivaṭṭo vicchado cā’’ti. Dutiyavesārajjenāti ‘‘khīṇāsavassa te paṭijānato’’tiādinā (ma. ni. 1.150) āgatena vesārajjena. Purimasiddhīti [Pg.170] purimassa padassa atthasiddhi. Paṭhamenāti ‘‘sammāsambuddhassa te paṭijānato’’tiādinā (ma. ni. 1.150) āgatena vesārajjena. Dutiyasiddhīti buddhattasiddhi. Tatiyacatutthehīti ‘‘ye kho pana te antarāyikā dhammā’’tiādinā (ma. ni. 1.150), ‘‘yassa kho pana te atthāyā’’tiādinā (ma. ni. 1.150) ca āgatehi tatiyacatutthehi vesārajjehi. Tatiyasiddhīti vivaṭṭacchadanatā siddhi. Yāthāvato antarāyikaniyyānikadhammāpadesena hi satthu vivaṭṭacchadabhāvo loke pākaṭo ahosi. Purimaṃ dhammacakkhunti purimapadaṃ bhagavato dhammacakkhuṃ sādheti kilesārīnaṃ saṃsāracakkassa ca arānaṃ hatabhāvadīpanato. Dutiyaṃ padaṃ buddhacakkhuṃ sādheti sammāsambuddhasseva taṃ sambhavato. Tatiyaṃ padaṃ samantacakkhuṃ sādheti savāsanasabbakilesappahānadīpanato. ‘‘Sammāsambuddho’’ti hi vatvā ‘‘vivaṭṭacchado’’ti vacanaṃ buddhabhāvāvahameva sabbakilesappahānaṃ vibhāvetīti. Sūrabhāvanti lakkhaṇavibhāvanena visadañāṇataṃ.

Having unfolded, having turned around. Worthiness of offerings is stated: 'He is worthy, thus an Arahant.' 'Of that' means 'of being worthy of offerings.' Because he is a Perfectly Self-Enlightened One, therefore he is an Arahant. The state of having unfolded the covering is stated as the cause of Buddhahood, because the attainment of Buddhahood is preceded by the abandonment of all defilements together with their latent tendencies. 'Arahant' is explained by the absence of the round of rebirth; this shows the inference of the cause from the result. 'Perfectly Self-Enlightened One' is explained by the absence of covering; this shows the inference of the result from the cause. Two causes are stated: 'unfolded and uncovered.' By the second ground of confidence—that which comes from the text beginning, 'for you who claim to have destroyed the taints' (MN 1.71), with the confidence thus derived. The accomplishment of the first is the accomplishment of the meaning of the first term. By the first ground of confidence—that which comes from the text beginning, 'for you who claim to be a Perfectly Self-Enlightened One' (MN 1.71), with the confidence thus derived. The accomplishment of the second is the accomplishment of Buddhahood. By the third and fourth grounds of confidence—those which come from the texts beginning, 'those things which you have declared to be obstructive' (MN 1.71), and 'the Dhamma taught by you for a purpose' (MN 1.71), with the third and fourth grounds of confidence thus derived. The accomplishment of the third is the accomplishment of the state of having the covering unfolded. For by teaching the obstructive and liberating states as they really are, the Teacher’s state of having the covering unfolded became manifest in the world. The first term establishes the Dhamma-eye of the Blessed One by showing that the enemies, the defilements, and the spokes of the wheel of saṃsāra have been destroyed. The second term establishes the Buddha-eye, since that is possible only for a Perfectly Self-Enlightened One. The third term establishes the all-around eye by showing the abandonment of all defilements along with their latent tendencies. For having said 'Perfectly Self-Enlightened One,' the statement 'having unfolded the covering' reveals that the abandonment of all defilements is what brings about Buddhahood. 'Heroism' means clarity of knowledge through the elucidation of characteristics.

385. Gavesīti (dī. ni. ṭī. 1.287) ñāṇena pariyesanaṃ akāsi. Samānayīti ñāṇena saṅkalento samānaṃ ānayi samāhari. Na sakkoti saṃkucite iriyāpathe yebhuyyena tesaṃ dubbibhāvanato. Kaṅkhatīti padassa ākaṅkhatīti ayamatthoti āha – ‘‘aho vata passeyyanti patthanaṃ uppādetī’’ti. Kicchatīti kilamati. ‘‘Kaṅkhatī’’ti padassa pubbe āsīsanatthataṃ vatvā idāni tassa saṃsayatthattameva vikappantaravasena dassento ‘‘kaṅkhāya vā dubbalā vimati vuttā’’tiādi vuttaṃ. Tīhi dhammehi tippakārehi saṃsayadhammehi. Kālussiyabhāvoti appasannatāya hetubhūto āvilabhāvo. Yasmā bhagavato kosohitaṃ sabbabuddhāveṇikaṃ vatthaguyhaṃ suvisuddhakañcanamaṇḍalasannikāsaṃ attano saṇṭhānasannivesasundaratāya ājāneyyagandhahatthino varaṅgacārubhāvaṃ vikasamānatapaniyāravindasamujjalakesarāvattavilāsaṃ sañjhāpabhānurañjitajalavanantarābhilakkhita-sampuṇṇacandamaṇḍalasobhañca attano siriyā abhibhuyya virājati, yaṃ bāhirabbhantaramalehi anupakkiliṭṭhatāya cirakālaṃ suparicitabrahmacariyādhikāratāya susaṇṭhitasaṇṭhānasampattiyā ca kopīnampi santaṃ akopīnameva, tasmā vuttaṃ ‘‘bhagavato hī’’tiādi. Pahūtabhāvanti [Pg.171] puthulabhāvaṃ. Ettheva hi tassa saṃsayo, tanumudusukumāratādīsu panassa guṇesu tassa vicāraṇā eva nāhosi.

385. 'Gavesī' means he searched with knowledge. 'Samānayī' means he, contemplating with knowledge, brought together, collected. He could not, in a constricted posture, mostly because of their difficulty in being discerned. 'Kaṅkhatī' means he desires; the meaning of this word is, as it is said, 'Oh, if only I could see!', he produces the wish. 'Kicchatī' means he labors. Having previously stated the meaning of 'kaṅkhatī' as wishing, now, by way of an alternative explanation showing its meaning as doubt, it is said, 'or by doubt, weak uncertainty is meant,' and so forth. By three phenomena, that is, by three kinds of phenomena of doubt. 'Kālussiyabhāvo' refers to the state of turbidity which is the cause of disquiet. Because the Blessed One’s sheathed private member—unique to all Buddhas—is perfectly pure, like a golden disk; due to the beauty of its natural form and arrangement, it shines forth, surpassing with its own splendor the excellence and grace of a noble, scented elephant, the splendor of a blooming gold-colored lotus with radiant filaments and whorls, and the flawless beauty of the full moon’s orb, distinguished amid water and forest tinged with the light of twilight. Due to its being untainted by external and internal impurities, and due to the accomplishment of its well-established form through long-practiced pure conduct, even when it is covered by a loincloth, it is as if uncovered. Therefore, it is said, 'of the Blessed One,' and so forth. 'Pahūtabhāva' means being large. Here indeed was his doubt, but regarding qualities such as its fineness, softness, and delicacy, there was no consideration of these on his part.

Hirikaraṇokāsanti hiriyitabbaṭṭhānaṃ. Chāyanti paṭibimbaṃ. Kīdisanti āha ‘‘iddhiyā’’tiādi. Chāyārūpanti bhagavato paṭibimbarūpaṃ. Tañca kho buddhasantānato vinimuttaṃ rūpakamattaṃ bhagavato sarīravaṇṇasaṇṭhānāvayavaṃ iddhimayaṃ bimbakamattaṃ, taṃ pana dassento bhagavā yathā attano buddharūpaṃ na dissati, tathā katvā dasseti. Nīharitvāti pharitvā.

'Hirikaraṇokāsa' means the ground for feeling shame. 'Chāyā' means a reflection. 'What kind?' he said, 'by psychic power,' and so forth. 'Chāyārūpa' refers to the reflected form of the Blessed One. And that is merely a form, a replica, detached from the Buddha's continuum, an image made of psychic power, having the color, shape, and limbs of the Blessed One's body. But when showing that, the Blessed One makes it so that his own Buddha-form is not seen, and then displays it. 'Nīharitvā' means having pervaded.

Kaṇṇasotānaṃ upacitatanutambalomatāya dhotarajatapanāḷikāsadisatā vuttā. Mukhapariyanteti kesante.

The ear-orifices, due to the fine, coppery hair grown within, are described as resembling a polished silver tube. 'Mukhapariyanta' means the hairline at the edge of the face.

Kiriyākaraṇanti kiriyāya kāyikassa vācasikassa paṭipatti. Tatthāti tesu kiccesu. Dhammakathikānaṃ vattaṃ dassetuṃ bījaniggahaṇaṃ kataṃ. Na hi aññathā sabbassapi lokassa alaṅkārabhūtaṃ paramukkaṃsagataṃ sikkhāsaṃyamānaṃ buddhānaṃ mukhacandamaṇḍalaṃ paṭicchādetabbaṃ hoti.

The performance of action means the practice of action, whether bodily or verbal. Therein, in those duties, a summary of principles is made to show the conduct for the Dhamma-preachers. For otherwise, it would not be fitting to obscure the moon-like face of the Buddhas, which is the ornament of the entire world and which has attained the highest excellence in training and restraint.

Pattharitavitānaolambitagandhadāmakusumadāmake gandhamaṇḍalamāḷe. Pubbabhāgena paricchinditvāti ‘‘ettakaṃ velaṃ samāpattiyā vītināmessāmī’’ti evaṃ pavattena pubbabhāgena kālaṃ paricchinditvā. Paccayadāyakesu anurodhavasena parisaṃ ussādento vā paggaṇhanto, adāyakesu virodhavasena parisaṃ apasādento vā.

In a fragrant pavilion with a spread canopy and hanging garlands of fragrant flowers. 'Having determined the time beforehand' means having determined the time by means of a prior intention that has arisen, thinking, 'I will spend this much time in meditative attainment.' Either encouraging or uplifting the assembly out of favor towards the donors, or disparaging the assembly out of opposition towards the non-donors.

Yogakkhemaṃ antarāyābhāvaṃ. Sabhāvaguṇenevāti yathāvuttaguṇeneva. Bhoto gotamassa guṇaṃ saviggahaṃ cakkavāḷaṃ atisambādhaṃ vitthārena sandhāretuṃ appahontato. Bhavaggaṃ atinīcaṃ uparūpari sandhāretuṃ appahontato.

'Yogakkhema' means security from bondage. 'By its inherent quality' means by the quality already stated. Because the universe, even if greatly compressed, is unable to contain the virtues of the venerable Gotama along with his physical form in full extent. Because the highest existence is too low, and it is unable to contain them even higher and higher.

386. Ṭhānagamanādīsu (dī. ni. ṭī. 2.35) bhūmiyaṃ suṭṭhu samaṃpatiṭṭhitā pādā etassāti suppatiṭṭhitapādo. Taṃ pana bhagavato suppatiṭṭhitapādataṃ byatirekamukhena vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tattha aggatalanti aggapādatalaṃ. Paṇhīti paṇhitalaṃ. Passanti pādatalassa dvīsu passesu ekekaṃ, ubhayameva vā pariyantaṃ passaṃ. Suvaṇṇapādukatalaṃ viya ujukaṃ nikkhipiyamānaṃ. Ekappahārenevāti ekakkhaṇeyeva. Sakalaṃ pādatalaṃ bhūmiṃ phusati nikkhipane. Ekappahāreneva sakalaṃ pādatalaṃ bhūmito uṭṭhahatīti yojanā.

386. In standing, walking, and so on, 'well-planted feet' means that one's feet are very well and evenly placed on the ground. To distinguish this quality of the Blessed One's well-planted feet by way of contrast, 'just as' and so on was said. There, 'aggatala' means the forepart of the sole. 'Paṇhī' means the heel surface. 'Passa' means one side of each of the two sides of the sole, or the entire edge of both. It is placed straight, like the sole of a golden sandal. 'Ekappahārena' means in a single instant. At placement, the entire sole touches the ground. The explanation is: In a single instant, the entire sole rises from the ground.

Tatrāti [Pg.172] tāya suppatiṭṭhitapādatāya anupubbaninnāva acchariyabbhutaṃ idaṃ vuccamānaṃ nissandaphalaṃ. Vuttamevatthaṃ satthu tidivagamanena supākaṭaṃ kātuṃ ‘‘tathā hī’’tiādiṃ vatvā ‘‘na hī’’tiādinā taṃ samattheti. Tena paṭhamalakkhaṇatopi dutiyalakkhaṇaṃ mahānubhāvanti dasseti. Tathā hi vakkhati ‘‘antamaso cakkavattirañño parisaṃ upādāya sabbopi cakkalakkhaṇasseva parivāro’’ti. Yugandharapabbatassa tāvatiṃsabhavanassa ca pakatipadanikkhepaṭṭhānupasaṅkamane neva buddhānaṃ, na devatānaṃ ānubhāvo, atha kho buddhānaṃ lakkhaṇānubhāvoti imamatthaṃ nidassitaṃ. Sīlatejena…pe… dasannaṃ pāramīnaṃ ānubhāvenāti idampi lakkhaṇanibbattakammavisesakittanamevāti daṭṭhabbaṃ. Sabbāvantehīti sabbapadesavantehi.

Therein, this marvelous and astonishing result which is being spoken of, the gradual slope, is the consequence of that quality of having well-planted feet. To make the meaning already stated perfectly clear through the Teacher's journey to the threefold heaven, he says, 'Thus indeed,' and so on, and then establishes it by 'Not so,' and so on. Thus he shows that the second characteristic is of greater power than the first characteristic. For he will say, 'Even taking the assembly of a wheel-turning monarch as far as it goes, all are merely the retinue of the wheel-mark.' In the matter of the natural placement of the footing and the approach to Mount Yugandhara and the Tāvatiṃsa realm, it is not the power of the Buddhas, nor of the deities, but rather the power of the marks of the Buddhas—this meaning is indicated. 'By the splendor of virtue...by the power of the ten perfections'—this too should be seen as praise for the distinctive kamma that brings about the marks. 'Sabbāvantehi' means with all regions.

Nābhiparicchinnāti nābhiyaṃ paricchinnā paricchedavasena ṭhitā. Nābhimukhaparikkhepapaṭṭoti pakaticakkassa akkhabbhāhatapariharaṇatthaṃ nābhimukhe ṭhapetabbaparikkhepapaṭṭo. Nemimaṇikāti nemiyaṃ āvaḷibhāvena ṭhitamaṇikālekhā.

'Nābhiparicchinna' means distinctly defined at the navel, remaining in a defined state by way of definition. 'Nābhimukhaparikkhepapaṭṭa' means a covering plate to be placed facing the navel to prevent damage to the natural wheel's axle. 'Nemimaṇika' means jewel-like lines that appear as a band along the rim.

Sambahulavāroti bahuvidhalekhaṅgavibhāvanavāro. Sattīti āvudhasatti. Sirivacchoti sirimukhaṃ. Nandīti dakkhiṇāvaṭṭaṃ. Sovattikoti sovattiaṅko. Vaṭaṃsakoti āveḷaṃ. Vaḍḍhamānakanti purisahāri purisaṅgaṃ. Morahatthakoti morapiñchakalāpo, morapiñcha parisibbito vā bījaniviseso. Vālabījanīti cāmarivālaṃ. Siddhatthādi puṇṇaghaṭapuṇṇapātiyo. ‘‘Cakkavāḷo’’ti vatvā tassa padhānāvayave dassetuṃ ‘‘himavā sineru…pe… sahassānī’’ti vuttaṃ.

'Sambahulavāra' means the section elaborating on diverse characteristics. 'Satti' means a weapon-spear. 'Sirivaccha' means a fortunate face. 'Nandī' means a rightward-whirling mark. 'Sovattika' means the sovattika mark. 'Vaṭaṃsaka' means a coil or wreath. 'Vaḍḍhamānaka' means a man-shaped offering stand. 'Morahattha' means a bunch of peacock feathers, or a special kind of fan woven with peacock feathers. 'Vālabījanī' means a yak-tail whisk. 'Siddhattha' and so on refer to white mustard seeds, full pots, and full bowls. Having said 'the universe,' to indicate its principal parts, it is stated: 'Himavā, Sineru... up to thousands.'

Āyatapaṇhīti idaṃ aññesaṃ paṇhito dīghataṃ sandhāya vuttaṃ, na pana atidīghatanti āha ‘‘paripuṇṇapaṇhī’’ti. Yathā pana paṇhilakkhaṇaṃ paripuṇṇaṃ nāma hoti, taṃ byatirekamukhena dassetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Āraggenāti maṇḍalāya sikhāya. Vaṭṭetvāti yathā suvaṭṭaṃ hoti, evaṃ vaṭṭetvā. Rattakambalageṇḍukasadisāti rattakambalamayageṇḍukasadisā.

'Āyatapaṇhī' (long-heeled) means this was said with reference to the length of the heel compared to others, but not excessively long, hence it is called 'paripuṇṇapaṇhī' (fully-rounded heel). To show how the characteristic of the heel is 'complete', this is shown by way of contrast, saying 'just as' and so on. 'Āraggena' means with a rounded point. 'Vaṭṭetvā' means rounding it, so that it is well-rounded. 'Rattakambalageṇḍukasadisā' means resembling a ball made of red wool.

Makkaṭassevāti vānarassa viya. Dīghabhāvena samataṃ sandhāyetaṃ vuttaṃ. Niyyāsatelenāti chadikaniyyāsādiniyyāsasammissena telena.

'Like a monkey' means like a monkey. This is said with reference to its equality in length. 'With resin oil' means with oil mixed with resin from the chadikā tree and other resins.

Talunāti [Pg.173] sukumārā.

'Talunā' means tender and delicate.

Cammenāti aṅgulantaraveṭhitacammena. Paṭibaddhaaṅgulantaroti ekato sambaddhaaṅgulantaro. Ekappamāṇāti dīghato samānappamāṇā. Yavalakkhaṇanti abbhantarato aṅgulipabbeṭhitaṃ yavalakkhaṇaṃ. Paṭivijjhitvāti taṃtaṃpabbānaṃ samānadesatāya aṅgulīnaṃ pasāritakāle aññamaññaṃ vijjhitāni viya phusitvā tiṭṭhanti.

'Cammena' means with skin wrapped around the spaces between the fingers. 'Paṭibaddhaaṅgulantaro' means the spaces between the fingers are connected together. 'Ekappamāṇā' means equal in length. 'Yavalakkhaṇaṃ' means the barley-grain mark wrapped around the finger joints on the inside. 'Paṭivijjhitvā' means that when the fingers are spread out, they stand touching each other as if pierced through, due to the identical position of their respective joints.

Saṅkhā vuccanti gopphakā, uddhaṃ saṅkhā etesanti ussaṅkhā, pādā. Piṭṭhipādeti piṭṭhipādasamīpe. Sukhena pādā parivattanti pādanāmanādīsu, teneva gacchantānaṃ tesaṃ heṭṭhā pādatalāni dissanti. Tenāti gopphakānaṃ piṭṭhipādato uddhaṃ patiṭṭhitattā. Caturaṅgulamattañhi tāni uddhaṃ ārohitvā patiṭṭhahanti, niguḷhāni ca honti, na aññesaṃ viya paññāyamānāni. Satipi desantarappavattiyaṃ niccaloti dassanatthaṃ nābhiggahaṇaṃ.

'Saṅkhā' refers to the ankles. 'Ussaṅkhā' means 'with prominent ankles,' referring to the feet, because their ankles are raised. 'Piṭṭhipāde' means near the back of the foot. The feet turn comfortably when bending them and so on, and for that reason, as they walk, the soles of their feet are seen below. Thus, because the ankles are fixed above the back of the foot, they rise about four fingerbreadths and are established there; they are also hidden, not appearing like those of others. The mention of the navel is for the purpose of showing that it is motionless even when travelling to another country.

Yasmā eṇīmigassa samantato ekasadisamaṃsā anukkamena uddhaṃ thūlā jaṅghā honti, tasmā vuttaṃ ‘‘eṇīmigasadisajaṅghā’’ti. Paripuṇṇajaṅghoti samantato maṃsūpacayena paripuṇṇajaṅgho. Tenāha ‘‘na ekato’’tiādi.

Because the shanks of the eṇī deer are uniformly fleshed on all sides, gradually becoming thicker upwards, it is said, 'with shanks like those of an eṇī deer.' 'Paripuṇṇajaṅgho' means one whose shanks are completely full of flesh all around due to the accumulation of flesh. Hence it is said, 'not from one side only,' and so on.

Etenāti ‘‘anonamanto’’tiādivacanena, jāṇuphāsubhāvadīpanenāti attho. Avasesajanāti iminā lakkhaṇena rahitā janā. Khujjā vā honti heṭṭhimakāyato uparimakāyassa rassatāya. Vāmanā vā uparimakāyato heṭṭhimakāyassa rassatāya. Etena ṭhapetvā sammāsambuddhaṃ cakkavattinañca itare sattā khujjā vāmanā cāti dasseti.

'By this' means by the saying 'not bending down,' and so on, which means by indicating the excellence of the knees. 'Other people' refers to people lacking this characteristic. They may be hunchbacked, due to the shortness of the upper body compared to the lower body, or dwarfed, due to the shortness of the lower body compared to the upper body. By this, it is shown that, excluding the Perfectly Enlightened Buddha and the Wheel-Turning Monarch, other beings are either hunchbacked or dwarfed.

Ohitanti samohitaṃ antogadhaṃ. Tathābhūtaṃ pana taṃ tena channaṃ hotīti āha ‘‘paṭicchanna’’nti.

'Ohita' means well-placed, gone inside. Being in such a state, it is covered by that; hence it is said 'paṭicchanna' (concealed).

Suvaṇṇavaṇṇoti suvaṇṇavaṇṇavaṇṇoti ayamettha atthoti āha ‘‘jātihiṅgulakenā’’tiādi. Svāyamattho āvuttiñāyena ca veditabbo. Sarīrapariyāyo idha vaṇṇasaddoti adhippāyena paṭhamavikappaṃ vatvā tathārūpāya pana ruḷhiyā abhāvaṃ manasi katvā vaṇṇadhātupariyāyameva vaṇṇasaddaṃ gahetvā dutiyavikappo vutto.

'Suvaṇṇavaṇṇa' (golden-colored) means having the color of gold; this is the meaning here, as stated: 'like natural vermilion,' and so on. This meaning should also be understood by way of recurrence. Having stated the first alternative with the intention that the word 'vaṇṇa' here is a synonym for 'body,' but bearing in mind the absence of such a conventional usage, the second alternative is stated by taking the word 'vaṇṇa' as a synonym for the color element itself.

Rajoti [Pg.174] sukhumarajo. Jallanti malīnabhāvāvaho reṇusañcayo. Tenāha ‘‘malaṃ vā’’ti. Yadi vivaṭṭati, kathaṃ nhānādīti āha ‘‘hatthadhovanā’’tiādi.

'Rajo' means fine dust. 'Jalla' means an accumulation of dust that brings about a soiled condition. Therefore, he says, 'or impurity.' If it rolls off, why is there bathing and so on? He says, 'for washing the hands,' and so on.

Āvaṭṭapariyosāneti padakkhiṇāvaṭṭāya ante.

'Āvaṭṭapariyosāne' means at the end of a clockwise turning.

Brahmuno sarīraṃ purato vā pacchato vā anonamitvā ujukameva uggatanti āha ‘‘brahmā viya ujugatto’’ti. Passavaṅkāti dakkhiṇapassena vā vāmapassena vā vaṅkā.

Because the body of Brahmā rises straight up without bending forward or backward, he says, 'straight-bodied like Brahmā.' 'Passavaṅkā' means bent to the right side or the left side.

Hatthapiṭṭhiādivasena satta ussadā etassāti sattussado.

'Sattussado' means one who has seven elevations, in places such as the backs of the hands.

Sīhassa pubbaddhaṃ sīhapubbaddhaṃ, paripuṇṇāvayavatāya sīhapubbaddhaṃ viya sakalo kāyo assāti sīhapubbaddhakāyo. Sīhassevāti sīhassa viya. Saṇṭhantīti saṇṭhahanti. Nānācittenāti vividhacittena. Puññacittenāti pāramitāpuññacittarūpena. Cittitoti sañjātacittabhāvo.

The front part of a lion is 'sīhapubbaddhaṃ.' 'Sīhapubbaddhakāyo' means one whose entire body is like the front part of a lion, due to having complete limbs. 'Sīhasseva' means like a lion's. 'Saṇṭhanti' means they stand firm. 'Nānācittena' means with a varied mind. 'Puññacittena' means in the form of a mind of the merit of the perfections. 'Cittito' means the state of a mind having arisen.

Dvinnaṃ koṭṭānamantaranti dvinnaṃ piṭṭhibāhānaṃ vemajjhaṃ, piṭṭhimajjhassa uparibhāgo. Citaṃ paripuṇṇanti aninnabhāvena citaṃ, dvīhi koṭṭehi samatalatāya paripuṇṇaṃ. Uggammāti uggantvā.

'Between two protuberances' means the space between the two shoulder blades, the upper part of the middle of the back. 'Citaṃ paripuṇṇaṃ' (filled and complete) means filled so as to be without any depression, complete by being level with the two shoulder blades. 'Uggamma' means having risen.

Nigrodhaparimaṇḍalo viya parimaṇḍalo nigrodhaparimaṇḍalo ekassa parimaṇḍalasaddassa lopaṃ katvā. Na hi sabbo nigrodho maṇḍalo. Tenāha ‘‘samakkhandhasākho nigrodho’’ti. Parimaṇḍalasaddasannidhānena vā parimaṇḍalova nigrodho gayhatīti parimaṇḍalasaddassa lopena vināpi ayamattho labbhatīti āha ‘‘nigrodho viya parimaṇḍalo’’ti. Yāvatakvassāti o-kārassa va-kārādesaṃ katvā vuttaṃ.

'Nigrodhaparimaṇḍalo' means round like a banyan tree, by eliding one instance of the word 'parimaṇḍala.' For not every banyan is round. Hence it is said, 'a banyan with even trunk and branches.' Alternatively, because of the proximity of the word 'parimaṇḍala,' a round banyan itself is understood, so this meaning is obtained even without eliding the word 'parimaṇḍala.' Hence it is said, 'round like a banyan.' 'Yāvatakvassā' is stated by substituting the letter 'va' for the letter 'o'.

Samavaṭṭitakkhandhoti samaṃ suvaṭṭitakkhandho. Koñcā viya dīghagalā, bakā viya vaṅkagalā, varāhā viya puthulagalāti yojanā. Suvaṇṇāliṅgasadisoti suvaṇṇamayakhuddakamudiṅgasadiso.

'Samavaṭṭitakkhandho' means having an evenly and well-rounded neck. Like curlews with long necks, like cranes with crooked necks, like boars with thick necks—this is the application. 'Resembling a golden āliṅga' means like a small golden drum.

Rasaggasaggīti madhurādibhedaṃ rasaṃ gasanti anto pavesantīti rasaggasā, rasaggasānaṃ aggā rasaggasaggā, tā etassa santīti rasaggasaggī. Tenāti ojāya apharaṇena, hīnadhātukattā te bahvābādhā honti.

'Rasaggasaggī' means that because they consume, that is, cause sweet and other kinds of flavors to enter within, they are called 'rasaggasā' (taste-conveyors); the best of these 'rasaggasā' are 'rasaggasaggā'; and because these are present in him, he is called 'rasaggasaggī'. 'Tena' (by that) means by the non-diffusion of nutritive essence; due to being of inferior elements, they are subject to many diseases.

‘‘Hanū’’ti [Pg.175] sannissayadantādhārassa samaññā, taṃ bhagavato sīhahanusadisaṃ, tasmā bhagavā sīhahanu. Tattha yasmā buddhānaṃ rūpakāyassa dhammakāyassa ca upamā nāma nihīnupamāva, natthi samānupamā, kuto adhikūpamā, tasmā ayampi nihīnupamāti dassetuṃ ‘‘tatthā’’tiādi vuttaṃ. Tibhāgavasena maṇḍalatāya dvādasiyaṃ pakkhassa candasadisāni.

'Hanu' is the designation for the support of the teeth upon which they depend. That jaw of the Blessed One resembles a lion’s jaw; therefore, the Blessed One is called Sīhahanu (Lion-jawed). In this regard, since any simile for the physical body and the Dhamma body of the Buddhas is only an inferior simile—there is no equal simile, let alone a superior one—therefore, to indicate that this too is an inferior simile, it is said, ‘Therein,’ and so forth. Due to its roundness in three parts, it is like the moon on the twelfth day of the fortnight.

Dantānaṃ uccanīcatā abbhantarabāhirapassavasenapi veditabbā, na aggavaseneva. Tenāha ‘‘ayapaṭṭachinnasaṅkhapaṭalaṃ viyā’’ti. Ayapaṭṭanti ca kakacaṃ adhippetaṃ. Visamāti visamasaṇṭhānā.

The highness and lowness of the teeth should be understood with respect to their inner and outer sides, not just with respect to their tips. Therefore, it is said, ‘like a layer of conch shell cut by an iron plate.’ And by ‘ayapaṭṭa’ (iron plate), a saw is intended. ‘Visamā’ means of uneven shape.

Vicchinditvā vicchinditvā pavattasaratāya chinnassarāpi. Anekākāratāya bhinnassarāpi. Kākassa viya amanuññasaratāya kākassarāpi. Apalibuddhattāti anupaddutavatthukattā. Vatthunti ca akkharuppattiṭṭhānamāha. Aṭṭhaṅgasamannāgatoti ettha aṭṭhaṅgāni parato āgamissanti. Mañjughosoti madhurassaro.

They also have a broken voice, due to the voice proceeding with repeated interruptions. They also have a split voice, due to its manifold nature. They also have a crow-like voice, due to the voice being disagreeable like a crow's. ‘Apalibuddhattā’ means because of having an unhindered basis. And ‘vatthu’ (basis) refers to the place where syllables arise. ‘Endowed with eight factors’—here the eight factors will be mentioned later. ‘Mañjughosa’ means sweet-voiced.

Karavīkasaddo yesaṃ sattānaṃ sotapathaṃ upagacchati, te attano sarasampattiyā pakatiṃ jahāpetvā avase karonto attano vase vatteti, evaṃ madhuroti dassento ‘‘tatrida’’ntiādimāha. Taṃ pītinti taṃ buddhagataṃ pītiṃ. Teneva nīhārena punappunaṃ pavattantaṃ avijahitvā vikkhambhitakilesā therānaṃ santike laddhadhammassavanasappāyā upanissayasampattiyā paripakkañāṇatāya ‘‘sattahi…pe… patiṭṭhāsī’’ti. Sattasatamattena orodhajanena saddhiṃ padasāva therānaṃ santikaṃ upagatattā ‘‘sattahi jaṅghāsatehi saddhi’’nti vuttaṃ.

When the sound of the karavīka bird reaches the ears of beings, by the richness of its sound it makes them abandon their natural state, and bringing them under its sway, it makes them act according to its will. To show how sweet it is, he said, ‘Therein,’ and so forth. ‘That joy’ means that joy directed towards the Buddha. Not abandoning that joy, which arose again and again in the same way, and because his defilements were suppressed, because of the suitability for hearing the Dhamma obtained in the presence of the elders, because of the accomplishment of supporting conditions, and because of the maturity of his wisdom, it is said, ‘by seven… he was established.’ Because he approached the elders on foot, accompanied by about seven hundred members of the harem, it is said, ‘with seven hundred shanks.’

Abhinīlanettoti adhikanīlanetto. Adhikanīlatā ca sātisayaṃ nīlabhāvena veditabbā, na nette nīlavaṇṇasseva adhikabhāvatoti āha ‘‘na sakalanīlanettovā’’tiādi. Pītalohitavaṇṇā setamaṇḍalagatarājivasena, nīlasetakāḷavaṇṇā pana taṃtaṃmaṇḍalavaseneva veditabbā.

‘Abhinīlanetto’ means having intensely blue eyes. And the intense blueness should be understood as an excellent degree of blueness, not merely as an excess of blue color in the eye itself. Therefore, it is said, ‘not with the whole eye blue,’ and so forth. The yellow and red colors are to be understood as being present by way of streaks located in the white circle, while the blue, white, and black colors are to be understood as being present by way of their respective circles.

Cakkhubhaṇḍanti akkhidalanti keci, akkhidalapattanti aññe. Akkhidalehi pana saddhiṃ akkhibimbanti veditabbaṃ. Evañhi viniggatagambhīrajotanāpi yuttā hoti.

Some say ‘cakkhubhaṇḍa’ means ‘akkhidala’ (eyelid); others say ‘akkhidalapatta’ (eyelash). However, it should be understood as ‘akkhibimba’ (the orb of the eye) together with the ‘akkhidala’ (eyelids). For in this way, the profound radiance that has issued forth is also fitting.

Uṇṇāsaddo [Pg.176] loke avisesato lomapariyāyo, idha pana lomavisesavācakoti āha ‘‘uṇṇaloma’’nti. Nalāṭamajjhajātāti nalāṭamajjhagatā. Odātatāya upamā, na mudutāya. Rajatapubbuḷakāti rajatamayatārakā.

The word ‘uṇṇā’ in the world generally refers to hair, but here it denotes a particular kind of hair. Therefore, it is said, ‘uṇṇaloma.’ ‘Nalāṭamajjhajātā’ means situated in the middle of the forehead. The comparison is to whiteness, not softness. ‘Rajatapubbuḷakā’ means a silver star.

Dve atthavase paṭicca vuttanti yasmā buddhā cakkavattino ca paripuṇṇanalāṭatāya paripuṇṇasīsabimbatāya ca ‘‘uṇhīsasīsā’’ti vuccanti, tasmā te dve atthavase paṭicca ‘‘uṇhīsasīso’’ti idaṃ vuttaṃ. Idāni taṃ atthadvayaṃ bhagavati suppatiṭṭhitanti dassetuṃ ‘‘tathāgatassahī’’tiādi vuttaṃ. Saṇhatamatāya suvaṇṇavaṇṇatāya ca rañño baddhauṇhīsapaṭṭo viya virocati. Kappasīsāti dvidhābhūtasīsā. Phalasīsāti phalasadisasīsā. Aṭṭhisīsāti maṃsassa abhāvato tacopariyonaddhaaṭṭhimattasīsā. Tumbasīsāti lābusadisasīsā. Pabbhārasīsāti piṭṭhibhāgena olambamānasīsā. Purimanayenāti paripuṇṇanalāṭatāpakkhena. Uṇhīsaveṭhitasīso viyāti uṇhīsapaṭṭena veṭhitasīsapadeso viya. Uṇhīsaṃ viyāti chekena sippinā viracitauṇhīsamaṇḍalaṃ viya.

It is said with reference to two meanings: because Buddhas and wheel-turning monarchs are called ‘uṇhīsasīsā’ due to their perfectly rounded foreheads and fully formed cranial protuberances, therefore, this term ‘uṇhīsasīso’ is stated with reference to those two meanings. Now, to show that these two meanings are firmly established in the Blessed One, it is said, ‘tathāgatassa hi,’ and so forth. It shines like a turban-band bound around a king’s head due to its extreme smoothness and golden hue. ‘Kappasīsā’ means a head divided into two parts. ‘Phalasīsā’ means a head resembling a fruit. ‘Aṭṭhisīsā’ means a head covered only by skin over bone, due to the absence of flesh. ‘Tumbasīsā’ means a head like a gourd. ‘Pabbhārasīsā’ means a head that hangs down at the back. ‘Purimanayena’ means by the aspect of a perfectly rounded forehead. ‘Uṇhīsaveṭhitasīso viya’ means like the part of the head wrapped with a turban-band. ‘Uṇhīsaṃ viya’ means like a circular turban crafted by a skilled artisan.

Kammanti yena yena kammena yaṃ yaṃ lakkhaṇaṃ nibbattaṃ, taṃ taṃ kammaṃ. Kammasarikkhakanti tassa tassa lakkhaṇassa taṃkammānurūpatā. Lakkhaṇanti tassa mahāpurisalakkhaṇassa aviparītasabhāvo. Lakkhaṇānisaṃsanti taṃ lakkhaṇapaṭilābhena laddhabbaguṇo. Imāni kammādīnīti imāni anantaraṃ vuttāni kammakammasarikkhakādīni dassetvā taṃ sarūpato vibhāvetvā kathetabbāni saṃvaṇṇakena.

‘Kamma’ means that kamma by which each mark is produced. ‘Kammasarikkhaka’ means the conformity of that mark to that kamma. ‘Lakkhaṇa’ means the unfailing nature of that great man’s mark. ‘Lakkhaṇānisaṃsa’ means the quality to be attained by the acquisition of that mark. These terms—‘kamma,’ ‘kammasarikkhaka,’ and so on—should be explained and elaborated in detail by the commentator after showing their nature and distinguishing them appropriately.

Ratanavicittasuvaṇṇatoraṇaṃ tasmiṃ kāle manussaloke natthīti vuttaṃ ‘‘devanagare’’ti. Sabbaso supupphitasālarukkho asādhāraṇasobho manussūpacāre na labbhatīti āha ‘‘selantaramhī’’ti. Kiriyācāranti kāyikavācasikakiriyāpavattiṃ.

It is said, ‘in the city of the gods,’ because at that time there was no golden archway adorned with jewels in the human world. It is said, ‘in a mountain cleft,’ because a fully blossomed sāla tree of extraordinary beauty is not found in the world of humans. ‘Kiriyācāra’ means the proceeding of bodily and verbal actions.

387. Satatapāṭihāriyanti satataṃ carimabhave sabbakālaṃ lakkhaṇanibbattakakammānubhāvahetukaṃ buddhāveṇikaṃ pāṭihāriyaṃ. Buddhānaṃ atidūre pādaṃ nikkhipitukāmānampi nātidūre eva nikkhipanaṃ hotīti ‘‘na atidūre ṭhapessāmīti [Pg.177] uddharatī’’ti vuttaṃ. Pakatisañcaraṇavasenetaṃ vuttaṃ, tādisena pādena anekayojane ṭhapessāmīti uddharaṇampi hotiyeva. Atidūraṃ hītiādi pamāṇātikkame dosadassanaṃ. Evaṃ satīti evaṃ dakkhiṇapādavāmapādānaṃ yathādhippetapatiṭṭhitaṭṭhāne sati. Padavicchedoti padavāravicchedo. Yādisaṃ pasārento vāmapādassa uddharaṇaṃ patiṭṭhānañca, dakkhiṇapādassa tādisameva, iti nesaṃ uddharaṇapatiṭṭhānānaṃ samānato aññamaññabhāvena anūnānadhikatāya vuttaṃ ‘‘dakkhiṇapādakiccaṃ vāmapādena niyamitaṃ, vāmapādakiccaṃ dakkhiṇapādena niyamita’’nti.

387. ‘Satatapāṭihāriya’ means the constant miracle, unique to Buddhas, which is caused by the power of kamma producing the distinctive marks, throughout his final existence and at all times. Even when Buddhas wish to place their feet at an extreme distance, the placing occurs not too far away. Thus it is said, ‘He lifts it with the intention, “I will not place it too far away.”’ This is stated in terms of natural movement, yet with such a foot, the lifting with the intention to place it many yojanas away also occurs. ‘Too far,’ and so forth, indicates the fault in exceeding the proper measure. ‘Thus being’ means that when the right foot and left foot are in their intended positions, that is the case. ‘Padaviccheda’ means the division of the succession of steps. Just as the extending, lifting, and placing of the left foot is done in a certain manner, so too is that of the right foot. Thus, because their lifting and placing are equal, without deficiency or excess relative to each other, it is stated: ‘The function of the right foot is regulated by the left foot, and the function of the left foot is regulated by the right foot.’

Divāti upakaṭṭhāya velāya. Vihārabhattatthāyāti vihāre yathāvuddhaṃ gahetabbabhattatthāya. Pacchato āgacchantoti pakatigamanena pacchato āgacchanto. Okāsaṃ na labhatīti padanikkhepaṭṭhānaṃ na labhati. Ūrupariyāyo idha satthi-saddoti āha ‘‘na ūruṃ unnāmetī’’ti. Daṇḍaṅkusaṃ vuccati dīghadaṇḍo aṅkuso, tena rukkhasākhaṃ chindato purisassa yathā pacchābhāgena pādānaṃ osakkanaṃ hoti, evaṃ bhagavato pādā na osakkantīti āha ‘‘rukkhasākhāchedana…pe… osakkāpetī’’ti. Obaddhānābaddhaṭṭhānehi pādaṃ koṭṭento viyāti ābaddhaṭṭhānena anābaddhaṭṭhānena ca pādakhaṇḍaṃ koṭṭetvā thaddhaṃ karonto viya. Na ito cito ca cāletīti aparāparaṃ na cāleti. Ussaṅkhapādatāya sukheneva pādānaṃ parivattanato nābhito paṭṭhāya uparimakāyo na iñjatīti heṭṭhimakāyova iñjati. Tenāha ‘‘uparima…pe… niccalo hotī’’ti. Na jānāti aniñjanato. Kāyabalenāti gamanapayogasaṅkhātena kāyagatena visesabalena. Javagamanahetubhūtena vā kāyabalena. Tenāha ‘‘bāhā khipanto’’tiādi. Javena gacchanto hi bāhā khipati, sarīrato sedā muccanti. Nāgāpalokitavasenāti nāgassa apalokanamiva sakalakāyeneva parivattetvā apalokanavasena.

‘Diva’ means at the approaching time of midday. ‘For the meal at the monastery’ means for the meal to be taken at the monastery according to seniority. ‘Coming from behind’ means coming from behind in the normal way of walking. ‘He does not get an opportunity’ means he does not get a place to put his foot down. The word ‘satthi’ here is a synonym for ‘ūru’ (thigh); thus it says: ‘He does not raise his thigh.’ A ‘daṇḍaṅkusa’ is called a long stick with a hook; just as when a man cuts a tree branch with that, his feet might slip backwards, in the same way the Blessed One’s feet do not slip. Thus it is said, ‘As when cutting a tree branch…he does not cause them to slip.’ ‘As if striking the foot between bound and unbound places’ means as if making the foot firm by striking the foot-part between a bound place and an unbound place. ‘He does not move it from here to there’ means he does not move it back and forth. Because of his arched feet, and because his feet turn smoothly, his upper body does not shake from the navel upwards; only the lower body shakes. Therefore, it is said, ‘The upper…remains still.’ He is unaware of shaking because he does not shake. ‘By bodily strength’ means by the special physical strength consisting of the effort of walking, or by the bodily strength that is the cause of rapid walking. Therefore it is said, ‘Swinging his arms,’ and so on. For someone walking rapidly swings his arms, and sweat is released from the body. ‘In the manner of an elephant’s glance’ means in the manner of glancing by turning the whole body, like an elephant does.

Anāvaraṇañāṇassāti anāvaraṇañāṇabalena dassanassa. Anāvaraṇavāro pana kāye patiṭṭhitarūpadassanampi anāvaraṇamevāti dassanatthaṃ vutto. Indakhīlato paṭṭhāyāti nagaradvāre indakhīlato paṭṭhāya. Pakatiiriyāpathenevāti [Pg.178] onamanādiṃ akatvā ujukagamanādinā eva. Yadi evaṃ koṭṭhakadvāragehappavese kathanti āha ‘‘daliddamanussāna’’ntiādi. Parivattentenāti nipajjanatthaṃ kāyaṃ parivattentena.

‘Anāvaraṇañāṇassa’ means of the seeing through the power of unobstructed knowledge. However, the section on unobstructedness is stated to show that even seeing forms established in the body is unobstructed. ‘Starting from the Indakhīla pillar’ means starting from the Indakhīla pillar at the city gate. ‘By the natural posture’ means simply by walking straight and so on, without bending or the like. If so, how is the entrance through a gatehouse or into a house explained? He says, ‘Of poor people,’ and so forth. ‘By turning’ means by turning the body for the purpose of lying down.

Hatthehi gahetvāti ubhohi hatthehi ubhosu kaṭippadesesu pariggahetvā. Patati nisīdanaṭṭhāne nipajjanavasena patati. Orimaṃ aṅgaṃ nissāya nisinnoti pallaṅkamābhujitvā ukkuṭikanisajjāya uparimakāyaṃ heṭṭhimakāye patiṭṭhapentoyeva bhārīkaraṇavasena orimaṅgaṃ nissāya nisinno. Ghaṃsantoti ānisadadesena āsanaṭṭhānaṃ ghaṃsanto. Pārimaṅganti satthibhāgasammaddaṃ ānisadapadesaṃ. Tathevāti ghaṃsanto eva. Olambakaṃ dhārento viyāti olambakasuttaṃ otārento viya. Tena ujukameva nisīdanamāha. Sarīrassa garukabhāvahetūnaṃ dūrato samupāyitabhāvena sallahukabhāvato tūlapicuṃ ṭhapento viya.

‘Hatthehi gahetvā’ means grasping with both hands at both hip regions. ‘Patati’ means he falls, falling in the manner of lying down in the place for sitting. ‘Orimaṃ aṅgaṃ nissāya nisinno’ means sitting supported by the lower part of the body; having bent the legs crosswise or in the squatting posture, establishing the upper part of the body upon the lower part, he is sitting supported by the lower limbs in the manner of making them heavy. ‘Ghaṃsanto’ means rubbing the sitting place with the part of the robe one sits on. ‘Pārimaṅgaṃ’ means the part of the robe one sits on, which is pressed by the thigh. ‘Tatheva’ means just rubbing. ‘Olambakaṃ dhārento viya’ means as if holding a plumb-line, as if lowering a plumb-line thread. By this, he indicates sitting straight. Because the causes of the body’s heaviness have been kept at a distance, due to its lightness, it is as if placing a tuft of cotton.

Appesakkhānaṃ mahānubhāvagehappavese siyā chambhitattaṃ, cittakkhobho, darathavasena nānappakārakappanaṃ, bhayavasena taṇhāvasena paritassanaṃ, taṃ sabbaṃ bhagavato natthīti dassetuṃ pāḷiyaṃ ‘‘na chambhatī’’tiādi (ma. ni. 2.387) vuttanti āha ‘‘na chambhatī’’tiādi.

For those of little power, upon entering the house of a great being, there might be stupefaction, mental agitation, various kinds of speculation due to anxiety, and trembling due to fear and craving. To show that none of this exists in the Blessed One, it is said in the Pāli, ‘He is not stupefied,’ etc. (MN 2.387). Thus he says, ‘He is not stupefied,’ etc.

Udakaṃ dīyati etenāti udakadānaṃ, bhiṅkārādi udakabhājanaṃ. Baddhaṃ katvāti hatthagatamattikaṃ viya attano vase avattantaṃ katvā. Parivattetvāti kujjitvā. Vichaḍḍayamāno udakassa vikkhipanavasena chaḍḍayamāno.

An ‘udakadāna’ is so called because water is given with it; it is a water vessel, such as a `bhiṅkāra`. ‘Baddhaṃ katvā’ means having made it not proceed according to one’s own will, like clay that has come into one’s hand. ‘Parivattetvā’ means having become angry. ‘Vichaḍḍayamāno’ means discarding by way of scattering the water.

Tathā na gaṇhāti, byañjanamattāya eva gaṇhanto. Bhattaṃ vā amanāpanti ānetvā yojanā. Byañjanena ālopaatināmanaṃ, ālopena byañjanaatināmananti imesu pana dvīsu paṭhamameva asāruppatāya aniṭṭhaṃ vajjetabbanti pāḷiyaṃ paṭikkhittanti daṭṭhabbaṃ. Sabbatthevāti sabbasmiṃ āharitabbavatthusmiṃ supaṇītabhāvena raso pākaṭo hoti ñāṇena pariññātattā. Rasagedho pana natthi setughātattā.

He does not grasp it thus, grasping only the mere seasoning. The phrase 'or the food is disagreeable' is a connection made by bringing it forward. Overpowering the morsel with the seasoning, and overpowering the seasoning with the morsel—among these two, the first, being unsuitable and undesirable, should be avoided; it should be understood that this is rejected in the Pāli text. 'In every case' means in every object to be consumed, the taste becomes evident through its excellence, because it is fully understood with knowledge. But there is no greed for taste, because the causeway has been destroyed.

Assāti ‘‘neva davāyā’’tiādipadassa. Vuttametanti ‘‘visuddhimagge vinicchayo āgato’’ti sabbāsavasutte (ma. ni. 1.23) saṃvaṇṇayantena vuttametaṃ, tasmā [Pg.179] na ettha taṃ vattabbanti adhippāyo, tasmā yo tasmiṃ tasmiṃ vinicchaye visesavādo icchitabbo. So paramatthamañjūsāya visuddhimaggavaṇṇanāya vuttanayeneva veditabbo. Pattassa gahaṇaṭṭhānanti hatthena pattassa gahaṇapadesaṃ. Vinivattitvāti patte sabbaṃ āmisagataṃ saddhiṃ bhattena vinivattitvā gacchati. Pamāṇātikkantanti kelāyanavasena atikkantapamāṇaṃ ārakkhaṃ ṭhapeti. Cīvarabhogantaranti cīvarapaṭalantaraṃ. Udarena akkamitvāti udareneva sannirumbhitvā.

The word 'assa' refers to the phrase beginning with 'neva davāya'. 'This has been stated' means this has been stated by the one commenting on the Sabbāsava Sutta (MN 2), saying, 'the analysis has come in the Visuddhimagga.' Therefore, the intention is that it should not be stated here; thus, the specific explanation in each analysis should be sought. That should be understood according to the method stated in the Paramatthamañjūsā, the commentary on the Visuddhimagga. 'The place for taking the bowl' means the spot on the bowl taken by the hand. 'Having turned back' means having withdrawn all the food together with the cooked rice in the bowl, he goes. 'Exceeding the measure' means he sets a guard beyond the limit by way of playfulness. 'Between the folds of the robe' means between the layers of the robe. 'Having pressed with the belly' means having completely pressed down with the belly itself.

Appattakālaṃ abhimukhaṃ nāmeti upanāmetīti atināmeti, pattakālaṃ atikkāmento nāmeti apanetīti atināmeti. Ubhayampi ekajjhaṃ gahetvā pāḷiyaṃ ‘‘na ca anumodanassa kālamatināmetī’’ti vuttanti dassento ‘‘yo hī’’tiādimāha.

When the time has not yet arrived, he brings it forward, he presents it; this is 'to extend beyond'. When the time has arrived, he passes it by, he removes it; this is 'to extend beyond'. Taking both together, to show what is stated in the Pāli, 'And he does not extend beyond the time for the giving of thanks,' he said, 'For one who...' and so on.

Vegagamanena paṭisaṃmuñcitvā dhāvitvā gacchati. Accukkaṭṭhanti ativiya uddhaṃ katvā kaḍḍhitapārutaṃ. Tenāha ‘‘yo hi yāva hanukaṭṭhito…pe… hotī’’ti. Accokkaṭṭhanti ativiya heṭṭhā katvā kaḍḍhitapārutaṃ. Tenāha ‘‘yāva gopphakā otāretvā’’ti. Ubhato ukkhipitvāti dakkhiṇato vāmatoti ubhosu passesu uttarāsaṅgaṃ ukkhipitvā. Thananti dakkhiṇathanaṃ.

Having wrapped himself with a swift movement, he goes running. 'Pulled up too high' means a robe pulled and worn excessively high. Therefore, it is said, 'For one who... up to the jawbone... is.' 'Pulled down too low' means a robe pulled and worn excessively low. Therefore, it is said, 'having lowered it down to the ankles.' 'Having lifted it on both sides' means having lifted the upper robe on both sides, that is, on the right and on the left. 'Breast' means the right breast.

Vissaṭṭhoti vimutto. Tenāha ‘‘vissaṭṭhattāyeva cesa viññeyyo’’ti. Yasmā amuttavādino vacanaṃ avissaṭṭhatāya na siniyhati, na evaṃ muttavādinoti āha ‘‘siniddho’’ti. Viññeyyoti suparibyattatāya akkharato ca byañjanato ca viññātuṃ sakkuṇeyyo. Tenāha ‘‘pākaṭo’’ti. Viññāpaniyoti vijānitabbo. Byañjanavaseneva cettha viññeyyatā veditabbā ghosassa adhippetattā. Madhuroti piyo pemanīyo apalibuddho. Savanamarahati, savanassa sotassa hitoti vā savanīyo. Sampiṇḍitoti sahito. Bhagavato hi saddo uppattiṭṭhānakatāsañcitattā sahitākāreneva āpāthamāgacchati, na ayosalākāya pahaṭakaṃsathālaṃ viya vippakiṇṇo. Tenāha ‘‘avisārī’’ti. Gambhīroti yathā gambhīravatthuparicchindanena ñāṇassa gambhīrasamaññā, evaṃ gambhīraṭṭhānasambhavato saddassa gambhīrasamaññāti āha ‘‘gambhīroti gambhīrasamuṭṭhito’’ti[Pg.180]. Ninnādavāti savisesaṃ ninnādavā. Svāyaṃ viseso gambhīrabhāvasiddhoti āha ‘‘gambhīrattāyeva cesa ninnādī’’ti. Evamettha cattāri aṅgāni caturaṅganipphādīni veditabbāni. Akāraṇā mā nassīti buddhānubhāvena viya sarassa parisapariyantatā vuttā, dhammatāvaseneva pana sā veditabbā tassa mūlakāraṇassa tathā avaṭṭhitattā.

‘Released’ means liberated. Therefore, it is said, ‘And this is to be understood as due to its being released.’ Because the speech of one who is not liberated is not smooth due to not being released, it is not so for one who is liberated; thus, it is said to be ‘smooth.’ ‘Intelligible’ means it can be understood in its letters and syllables due to being well-articulated. Therefore, it is said to be ‘clear.’ ‘Instructive’ means it should be known. Here, intelligibility should be understood by way of the syllables, as the sound is what is intended. ‘Sweet’ means pleasing, endearing, and unobstructed. ‘Audible’ means it is worthy of hearing, or it is beneficial to the hearing, to the ear. ‘Cohesive’ means unified. For the Blessed One’s voice, being concentrated at its place of origin, comes into range in a unified manner, not scattered like a bronze bowl struck by an iron rod. Therefore, it is said to be ‘non-dispersed.’ ‘Deep’: just as wisdom is designated as deep because it delimits profound subjects, so the voice is designated as deep because it arises from a profound place; thus, it is said, ‘“Deep” means arisen from depth.’ ‘Resonant’ means possessing a special resonance. This special quality is established by its state of depth; thus, it is said, ‘And it is resonant precisely because of its depth.’ In this way, four qualities should be understood here as producing four qualities. The phrase ‘May it not perish without reason’ is stated as if due to the Buddha’s power, regarding the voice reaching the limits of the assembly. But this should be understood as being due to the natural order of things, because its root cause is established in that way.

Paccosakkitvāti paṭinivattitvā. Samussitakañcanapabbataṃ viya upari indanīlaratanavitatasikhaṃ vijjullatābhūsitaṃ. Mahāpathavīādayo satthuguṇapaṭibhāgatāya nidassanaṃ, kevalaṃ mahantatāmattaṃ upādāya nidassitā.

‘Having drawn back’ means having turned back. Like a lofty golden mountain, its peak on high spread with sapphire gems and adorned with lightning-creepers. The great earth and so on are examples on account of their resemblance to the Teacher's virtues, shown merely by taking into account their great size.

390. Appaṭisaṃviditoti anārocito. Āgamanavasena cettha paṭisaṃveditanti āha ‘‘aviññātaāgamano’’ti. Uggatabhāvanti kulabhogavijjādīhi uḷārabhāvaṃ. Anuddayasampannāti kāruṇikā.

390. ‘Unannounced’ means not informed of. Here, it is with respect to his arrival that he is unannounced; thus he says, ‘of unknown arrival.’ ‘Eminence’ means a noble state on account of family, wealth, knowledge, and so on. ‘Endowed with compassion’ means compassionate ones.

391. Sahasāva okāsakaraṇena uccakulīnatā dīpitā hotīti āha ‘‘vegena uṭṭhāya dvidhā bhijjitvā’’tiādi.

391. By suddenly making space, high birth is demonstrated; thus he says, ‘rising up with speed, splitting in two,’ and so on.

Nārisamānanāmanti itthiatthajotakanāmaṃ. Tenāha ‘‘itthiliṅga’’nti. Avhātabbāti kathetabbā.

‘A name common to women’ means a name that indicates the meaning of ‘woman.’ Therefore, he says, ‘the feminine gender.’ ‘To be addressed’ means to be spoken to.

394. Ekanīhāreneva aṭṭha pañhe byākaronto. ‘‘Pubbenivāsaṃ…pe… pavuccatī’’ti iminā pubbenivāsassa viditakāraṇaṃ vuttanti āha ‘‘tassa pubbenivāso pākaṭo’’ti. Dibbacakkhuñāṇaṃ kathitaṃ tassa paribhaṇḍañāṇabhāvato yathākammūpagañāṇassa. ‘‘Jātikkhayaṃ patto, abhiññā vosito’’ti ca vuttattā munīti asekkhamuni idhādhippetoti āha ‘‘arahattañāṇamoneyyena samannāgato’’ti.

394. Answering eight questions with a single method. By the phrase, 'Past lives... is said,' the reason for past lives being known is stated; thus he says, 'his past lives are manifest.' The knowledge of the divine eye is mentioned because it is an accessory knowledge to the knowledge of the passing away and rebirth of beings according to their kamma. And because it is said, 'He has attained the destruction of birth, he has reached the culmination of direct knowledge,' the sage meant here is the adept-sage; thus he says, 'endowed with the sagehood of the knowledge of arahantship.'

Kilesarāgehi kilesavivaṇṇatāhi. Jātikkhayappattattā ‘‘atho jātikkhayaṃ patto’’ti vuttattā. Abhijānitvāti abhivisiṭṭhatāya aggamaggapaññāya ñatvā. Idāni paṭisambhidāyaṃ āgatanayena pariññāpahānabhāvanāsacchikiriyāsamāpattīnaṃ pāragamanena pāragūti ayamettha atthoti dassetuṃ ‘‘pāragūti vā’’tiādi vuttaṃ. Abhiññeyyadhammānaṃ jānanavasena abhiññāpāragū. Tādisoti yādiso ‘‘pāragū sabbadhammāna’’nti padadvayena [Pg.181] vutto, tādiso. Chahi ākārehīti pajānanādīhi yathāvuttehi chahi ākārehi.

By the passions that are defilements, by the discolorations that are defilements. Because he has reached the destruction of birth, as it is said, 'Moreover, he has reached the destruction of birth.' 'Having directly known' means having known with the superior wisdom of the highest path. Now, to show that the meaning here is 'one who has gone beyond' by having gone to the far shore of full understanding, abandoning, development, realization, and attainment, according to the method that comes in the Paṭisambhidāmagga, it is said, 'Or, one who has gone beyond,' and so on. He is one who has gone beyond in direct knowledge by way of knowing things to be directly known. 'Such a one' means such as is described by the two words, 'one who has gone beyond all things.' 'By six modes' means by the six modes beginning with full understanding, as stated.

Kāmañcettha dve eva pucchāgāthā dve ca vissajjanāgāthā, pucchāpaṭipāṭiyā pana asaṅkarato ca vissajjanaṃ pavattati, taṃ niddhāretuṃ kiṃ panātiādi vuttaṃ. Vedehi gatattāti vedehi maggañāṇehi pāraṅgatattā. Pubbenivāsantiādīhi vijjānaṃ atthitāya bodhitattā. Pāpadhammānanti chattiṃsapāpadhammānaṃ sotthānaṃ maggaṃ pāpanena nissesato sodhitattā.

Although there are here only two stanzas of questions and two of answers, the answering proceeds according to the sequence of the questions and without confusion; to determine this, 'What then?' and so on was said. 'Because of having gone by the knowledges' means because of having gone to the far shore by the knowledges, that is, the path-knowledges. 'Past lives,' and so on: because he is awakened through the existence of the true knowledges. 'Of evil qualities' means because he is completely purified by attaining the path to safety from the thirty-six evil qualities.

395. Dhammo nāma arahattamaggo kusaladhammesu ukkaṃsapāramippattiyā ukkaṭṭhaniddesena. Tassa anurūpadhammabhāvato anudhammo nāma heṭṭhimamaggaphaladhammā. Yo satthu santike dhammaṃ sutvā yathānusiṭṭhaṃ na paṭipajjati, so tathāgataṃ dhammādhikaraṇaṃ viheṭheti nāma. Yo pana paṭipajjanto ca dandhābhiññatāya kammaṭṭhānasodhanatthaṃ antarantarā bhagavantaṃ upasaṅkamitvā anekavāraṃ kathāpeti, so ettāvatā dhammādhikaraṇaṃ tathāgataṃ viheṭhetīti na vattabbo. Na hi bhagavato dhammadesanāya parissamo atthi, ayañca attho mahāsudassanasuttādīhi (dī. ni. 2.241 ādayo) dīpetabbo, tasmā – ‘‘saccadhammassa anudhamma’’nti vattabbe vuttameva byatirekamukhena vibhāvetuṃ ‘‘na ca maṃ dhammādhikaraṇaṃ vihesesī’’ti vuttanti daṭṭhabbaṃ. Tattha parinibbāyīti parakāle cettha parinibbānampi saṅgayhati, taṃ pana imasmiṃ gahitameva hotīti āha ‘‘desanāya arahatteneva kūṭaṃ gahita’’nti.

395. The term 'Dhamma,' by way of an eminent designation, refers to the path to arahantship, due to its attainment of the highest excellence among wholesome states. Because they are dhammas corresponding to that, the lower path-and-fruition dhammas are called 'anudhamma.' Whoever, having heard the Dhamma from the Teacher, does not practice as instructed, is said to trouble the Tathāgata in matters of the Dhamma. But one who, while practicing, is slow to attain higher knowledge and from time to time repeatedly approaches the Blessed One to have the meditation subject clarified, cannot on that account be said to trouble the Tathāgata in matters of the Dhamma. For the Blessed One experiences no fatigue in teaching the Dhamma, and this point should be illustrated by the Mahāsudassana Sutta and others. Therefore, it should be understood that when 'the anudhamma of the true Dhamma' should be said, the phrase 'nor would he trouble me in matters of the Dhamma' was said to elucidate this very thing by way of contrast. Herein, 'one who attains parinibbāna' also includes the final parinibbāna at a later time, but since that is already included in this, it is said, 'in the teaching, the culmination is taken as arahantship itself'.

Brahmāyusuttavaṇṇanāya līnatthappakāsanā samattā.

The clarification of the hidden meaning in the commentary on the Brahmāyu Sutta is concluded.

2. Selasuttavaṇṇanā

2. The Commentary on the Sela Sutta

396. Keṇiyoti tassa nāmaṃ, pubbe keṇiyā jīvikākappanatoti vadanti. Jaṭiloti jaṭādharo. Brāhmaṇajātikattā koṭisāratāya ca brāhmaṇamahāsālo. Payojetvā nissayo hutvā vasati, rattiṃ kāmasampattiṃ anubhavatīti vā yojanā. Susaṅkhatanti sappimadhusakkarādīhi ceva maricasiṅgīverādīhi ca suṭṭhu abhisaṅkhataṃ.

396. 'Keṇiya' is his name; they say it is because he formerly made his living as a ferryman. 'Jaṭila' means a wearer of matted hair. Because he was of brahmin birth and possessed immense wealth, he was a brahmin of great wealth. The explanation is either: having become a patron, he lives there; or, he enjoys the fulfillment of sensual pleasures at night. 'Well-prepared' means thoroughly prepared with ghee, honey, sugar, and so forth, and with pepper, ginger, and so forth.

Paṭikkhepapasannatāyāti [Pg.182] ahovatāyaṃ appiccho, yo nimantiyamānopi na sādiyatīti upanimantiyamānassa paṭikkhepe titthiyānaṃ pasannabhāvatoti. Taṃ kathaṃ? Viruddhametanti ‘‘akāraṇameta’’nti paṭikkhipati.

'Because of being pleased by the rejection' means: because the heretics were pleased at his refusal when he was repeatedly invited, thinking, 'Oh, this one is of few desires, who does not accept even when invited.' How so? He rejects it, saying, 'This is contradictory,' that is, 'This is without reason.'

398. Kappasahassehipi…pe… ahosīti idaṃ nānussavasiddhaṃ anumānaggahaṇaṃ sandhāyāha. Padeti uttarapadalopena niddesoti āha ‘‘padappamāṇe’’ti. Pajjati nikkhipati etthāti vā padaṃ pakatiyā pādanikkhipaṭṭhānaṃ, tasmiṃ pade. Kīḷāpasutatādinā pamādaṃ āpajjati. Bodhisattacārikanti dukkaracariyaṃ sandhāya vadati.

398. 'Even for a thousand eons... he was not'—this is said referring to an inference, not to something established by oral tradition. Regarding `pade`, it is said 'of foot-measure' because it is a designation with the elision of the latter word. Or, `padaṃ` is where one places (`pajjati`) or sets down the foot; it is the natural place for setting down the foot; in that place. He falls into heedlessness through being devoted to play and so forth. 'The Bodhisatta's conduct' is said referring to the practice of austerities.

399. Paripuṇṇatāyāti anūnatāya. Ahīnaṅgatāyāti avekallabhāvato. Rocatīti ruci, dehappabhā, sobhaṇā ruci etassāti suruci. Ārohasampatti kāyassa pamāṇayuttauccatā. Pariṇāhasampatti kisathūlabhāvavajjitapariṇāhatā. Saṇṭhānasampatti avayavānaṃ susaṇṭhitatā. Cārudassanoti piyadassano tenāha ‘‘sucirampī’’tiādi. Suvaṇṇasadisavaṇṇoti jātihiṅgulakena madditvā silānighaṃseneva parikammaṃ katvā ṭhapitaghanasuvaṇṇarūpavaṇṇo. Mahāpurisabhāvaṃ byañjenti pakāsentīti byañjanāni, mahāpurisalakkhaṇānīti āha ‘‘paṭhamaṃ vuttabyañjanānevā’’ti.

399. 'Completeness' means without deficiency. 'Not having deficient limbs' means the state of not being incomplete. 'It shines' (`rocati`), hence 'radiance' (`ruci`), the body's radiance; 'he has a beautiful radiance,' hence `suruci`. 'Perfection of stature' is the body's proper height. 'Perfection of girth' is a girth that is devoid of being thin or stout. 'Perfection of form' is the well-formedness of the limbs. 'Of charming appearance' means pleasing to see; therefore it is said, 'even for a long time...' and so on. 'Having a complexion like gold' means having a complexion like the color of a solid gold image that has been prepared by being smeared with pure cinnabar and polished as if by rubbing on a stone. 'They indicate, they make manifest the state of a great man,' thus they are 'indications' (`byañjanāni`), that is, the marks of a great man; therefore it is said, 'the very secondary marks mentioned before'.

Pubbe vuttanti ‘‘surucī’’ti pubbe vuttaṃ, ‘‘ādiccova virocasī’’ti puna vuttaṃ. ‘‘Cārudassano suvaṇṇavaṇṇosī’’ti pubbe vuttaṃ, ‘‘kalyāṇadassano bhikkhu kañcanābhattaco’’ti puna vuttanti imamatthaṃ sandhāyāha ‘‘uttaragāthāyapi eseva nayo’’ti. Sātisayaṃ uttamavaṇṇe vaṇṇetvā uttamavaṇṇinoti padena santaṃ pakāsetīti āha ‘‘uttamavaṇṇasampannassā’’ti. Uttamasārathīti seṭṭhapurisasārathi. Tattha tattha jambuvanasaṇḍamaṇḍitatāya jambudīpo ‘‘jambusaṇḍo’’ti vuccati. Issariyanti cakkavattissariyaṃ.

As to 'previously stated': 'of beautiful radiance' was stated before, and 'you shine like the sun' was stated again. 'Of charming appearance, of golden complexion' was stated before, and 'the monk of lovely appearance, with skin like gold' was stated again. Referring to this meaning, he says, 'this same method applies also in the subsequent verse.' Having described the supreme complexion with exaggeration, with the word `uttamavaṇṇino` he reveals what is real; therefore he says 'of one endowed with supreme complexion.' 'Supreme charioteer' means charioteer of noble men. Because it is adorned here and there with groves of rose-apple trees, Jambudīpa is called 'Jambusaṇḍa.' 'Sovereignty' means the sovereignty of a wheel-turning monarch.

Jātikhattiyāti jātimanto khattiyā. Rājābhirājāti ettha abhi-saddo pūjatthoti āha ‘‘rājūnaṃ pūjanīyo’’ti.

'Khattiyas by birth' means khattiyas of high birth. Regarding 'king over kings,' here the prefix 'abhi' is in the sense of veneration; therefore it is said, 'venerable to kings.'

Appamāṇāti aparimāṇā lokadhātuyo. ‘‘Yāvatā pana ākaṅkheyyā’’ti (a. ni. 3.81) hi vuttaṃ. Dhammarājā anuttaroti ettha vuttaanuttarabhāvaṃ ‘‘yāvatā [Pg.183] hī’’tiādinā pākaṭataraṃ katvā dhammarājabhāvaṃ vibhāvetuṃ ‘‘svāha’’ntiādi vuttaṃ. Dhammenāti paṭivedhadhammena. Tenāha ‘‘anuttarenevā’’ti. Anuttarenāti visiṭṭhena uttamena. Imasmiṃ pakkhe dhammenāti paṭipattidhammenātipi saṅgayhati. Pariyattidhammenāti desanādhammena āṇācakkaṃ pavattemīti yojanā. Desanāñāṇapaṭivedhañāṇavibhāgaṃ dhammacakkameva vā. Appaṭivattiyanti paṭivattituṃ asakkuṇeyyaṃ.

'Immeasurable' means limitless world-systems. For it is said, 'As far as one might wish' (AN 3.81). Regarding 'the Dhamma King, the unsurpassed,' here 'I...' and so on is said to elucidate the state of being the Dhamma King, after making clearer the state of being unsurpassed mentioned here by means of 'as far as...' and so on. 'By the Dhamma' means by the Dhamma of penetration. Therefore he says, 'by the unsurpassed indeed.' 'By the unsurpassed' means by the distinguished, the supreme. In this alternative, 'by the Dhamma' also includes 'by the Dhamma of practice.' 'By the Dhamma of learning' means by the Dhamma of teaching; the construction is: 'I set the wheel of authority in motion.' Or, the Wheel of Dhamma itself, which is divided into the knowledge of teaching and the knowledge of penetration. 'Irreversible' means that which cannot be turned back.

Tathāgatena jātoti tathāgatena hetunā ariyāya jātiyā jāto. Hetuatthe karaṇavacanaṃ. Anujātoti ca vutte anu-saddassa vasena tathāgatanti ca upayogavacanameva hoti, so ca anu-saddo hetuatthajotakoti āha ‘‘tathāgataṃ hetuṃ anujāto’’ti. Avaññātabbabhāvena jātoti avajāto duppaṭipannattā. Tenāha ‘‘dussīlo’’ti. Tathā hi vuttaṃ kokālikaṃ ārabbha ‘‘purisantakali avajāto’’ti. Putto nāma na hoti tassa ovādānusāsaniyaṃ aṭṭhitattā. Evamāhāti ‘‘anujāto tathāgata’’nti evamāha.

'Born by the Tathāgata' means born with the noble birth through the Tathāgata as cause. The instrumental case is in the sense of cause. And when 'born after' is said, by means of the prefix 'anu-,' 'Tathāgata' is just a term of connection, and that prefix 'anu-' illuminates the sense of cause; therefore he says, 'born after, with the Tathāgata as cause.' 'Born lowly' means born in a way to be despised, because of wrong practice. Therefore he says, 'immoral.' For thus it was said concerning Kokālika: 'a base man, born lowly.' He is not a 'son' because of not being established in his advice and instruction. Thus he says: 'born after the Tathāgata'.

Vijjāti maggavijjā. Ukkaṭṭhaniddesena vimuttīti phalavimutti. Nanu ca maggo bhāvetabbena gahitoti? Saccaṃ gahito, sabbe ca pana satta dhammā abhiññeyyāti vijjāya abhiññeyyabhāvo vutto. Iminā vā nayena sabbesampi abhiññeyyabhāvo vutto evāti veditabbo. Phalena vinā hetubhāvasseva abhāvato hetuvacanena phalasiddhi, nirodhassa ca sampāpanena maggassa hetubhāvo. Dukkhassa nibbattanena taṇhāya samudayabhāvoti imamatthaṃ saṅgahitameva atthato āpannattā. Yuttahetunāti yuttiyuttena hetunā buddhabhāvaṃ sādheti saccavinimuttassa bujjhitabbassa abhāvato saccasambodhaneneva ca tassa anavasesato buddhattā. Atthavacanañcetaṃ, payogavacanāni pana – brāhmaṇa, ahaṃ sammāsambuddho sabbathā aviparītadhammadesano, sammāsambuddhattā sabbattha aviparītamācikkhati yathāhaṃ sabbamaggadesakoti. Kiṃ pana bhagavā sayameva attano sammāsambuddhabhāvaṃ ārocetīti? Mahākaruṇāya aññesaṃ mahāvisayato. Tattha ‘‘ekomhi sammāsambuddho, sabbābhibhū sabbavidūhamasmī’’tiādīni (mahāva. 11; ma. ni. 1.285; 2.341; kathā. 405) suttapadāni idameva ca suttapadaṃ etassa atthassa sādhakaṃ.

'Knowledge' is the knowledge of the path. 'Liberation,' by way of an eminent designation, is the liberation of the fruit. But is not the path taken as something to be developed? True, it is so taken; however, all seven dhammas are to be directly known, so the state of being directly knowable is stated for knowledge. Or, it should be understood that by this method the state of being directly knowable is stated for all of them. The fruit is established by the mention of the cause, because without the fruit the state of being a cause does not exist; and the path's state as a cause is by its bringing about cessation. Craving's state as an origin is by its producing suffering—this meaning is included because it is implied by the sense. 'With a suitable cause' means he establishes Buddhahood through a cause connected with reason, because for one liberated from the truths there is nothing left to be awakened to, and because he is a Buddha through having completely awakened to the truths without remainder. This is a term of meaning, but the terms of application are: 'Brahmin, I am a Perfectly Awakened One, a teacher of the unerring Dhamma in every way; being perfectly awakened, I declare what is unerring in every respect, as I am the teacher of the entire path.' But does the Blessed One himself declare his own state of perfect awakening? He does so out of great compassion, because of the vast range of other beings. Herein, sutta passages such as, 'I am the one Perfectly Awakened One, the all-conqueror, the all-knower,' and this very sutta passage, serve to establish this meaning.

Sallakantanoti [Pg.184] sallānaṃ samucchinnattā. Rogassāti kilesarogassa. Tasmāti apunapavattipādanena tikicchanato. Brahmaṃ vā seṭṭhaṃ sammāsambodhiṃ pattoti brahmabhūto. Evaṃ āgatāyāti iminā –

"Extractor of the dart" means because the darts are completely uprooted. "Of disease" refers to the disease of defilements. "Therefore" means because he cures by preventing recurrence. "He has become Brahma" means he has attained the supreme, perfect awakening. "Thus come" means by this:

‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;

Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.

“Sensual pleasures are your first army, the second is called discontent; your third is hunger and thirst, the fourth is called craving.

Thinamiddhaṃ tepañcamaṃ thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

Sattamī vicikicchā te, makkho thambho te aṭṭhamo.

Your fifth is sloth and torpor, the sixth is called fear; your seventh is doubt, your eighth is disdain and obstinacy.

Lābho siloko sakkāro, micchāladdho ca yo yaso;

Yo cattānaṃ samukkaṃse, pare ca avajānati;

Esā namuci te senā, kaṇhassābhippahārinī’’ti. (su. ni. 438-441);

Gain, renown, honor, and whatever fame is wrongly obtained; and whoever exalts himself and disparages others—this, Namuci, is your army, the Dark One's assaulting host.”

Evaṃ vuttaṃ navavidhaṃ senaṃ saṅgayhati. Vase vattetvāti samucchindanena anuppādatāpādanena vase vattetvā. Kutoci abhayo nibbhayo.

Thus, the ninefold army spoken of is comprised. 'Having brought under control' means having brought them under his power by utterly eradicating them and preventing their future arising. He is fearless, free from terror from any quarter.

Sayameva daṭṭhabbanti yena yena adhigato, tena tena parasaddhāya gantabbaṃ hitvā asammohato paccavekkhaṇāñāṇeneva sāmaṃ daṭṭhabbaṃ. Tenāha ‘‘paccakkha’’nti. Pasaṭṭhā diṭṭhi sandiṭṭhi. Yathā rathena jayatīti rathiko, evaṃ idaṃ maggabrahmacariyaṃ sandiṭṭhiyā jayatīti sandiṭṭhikaṃ. Atha vā diṭṭhanti dassanaṃ vuccati, diṭṭhameva sandiṭṭhaṃ, sandassananti attho. Sandiṭṭhaṃ arahatīti sandiṭṭhiko yathā vatthayugaṃ arahatīti vatthayugiko. Sandiṭṭhikaṃ phaladānaṃ sandhāya nāssa kāloti akālaṃ, akālameva akālikaṃ, na kālantaraṃ khepetvā phalaṃ deti, attano pana pavattisamanantarameva phalaṃ detīti attho. Atha vā attano phalappadāne pakaṭṭho kālo patto assāti kāliko, lokiyo kusaladhammo, idaṃ pana samanantaraphalattā na kālikaṃ.

'It should be seen by oneself' means: in whatever way it has been attained, it should be seen by oneself with the knowledge of reviewing, having abandoned proceeding by faith in others, and without delusion. Therefore it is said, 'directly visible.' An excellent view is a direct view (sandiṭṭhi). Just as one who conquers with a chariot is called a charioteer, so this holy life of the path conquers through direct vision; hence it is called 'directly visible' (sandiṭṭhikaṃ). Alternatively, 'seen' (diṭṭhaṃ) is called vision; what is itself seen is a direct view (sandiṭṭhaṃ), meaning it is a clear seeing. One is 'a possessor of direct vision' (sandiṭṭhiko) because one is worthy of what is directly seen, just as one is 'a possessor of a pair of garments' because one is worthy of a pair of garments. With reference to the giving of its fruit being directly visible, there is no time for it, hence it is 'timeless' (akālaṃ). 'Timeless' itself is 'immediate' (akālikaṃ); it does not give its fruit after a lapse of time, but gives its fruit immediately after its own occurrence. This is the meaning. Alternatively, a worldly wholesome state is 'timely' (kālika) because its proper time for giving its own fruit has arrived; but this, because its fruit is immediate, is not 'timely'.

400. ‘‘Mahāyaññaṃ pavattayī’’tiādīsu kevalaṃ dānadhammādīsu yaññapariyāyasambhavato ‘‘brāhmaṇānaṃ yaññābhāvato’’ti vuttaṃ. Brāhmaṇā hi ‘‘aggimukhā devā’’ti aggijuhanapubbakaṃ yaññaṃ vidahanti. Tenāha ‘‘aggijuhanappadhānāti attho’’ti ‘‘bhūrbhuva? Sva?’’ Iti sāvittī pubbakattā mukhaṃ pubbaṅgamaṃ[Pg.185]. ‘‘Mukhamiva mukha’’ntiādīsu viya idhāpi padhānapariyāyo mukhasaddoti dassento ‘‘manussānaṃ seṭṭhato rājā ‘mukha’nti vutto’’ti āha. Ādhāratoti ogāhantīnaṃ nadīnaṃ ādhārabhāvato paṭisaraṇato gantabbaṭṭhānabhāvato. Saññāṇatoti candayogavasena ajja asukanakkhattanti paññāyanato. Ālokakaraṇatoti nakkhattāni abhibhavitvā ālokakaraṇato. Sommabhāvatoti sītahimavāsītavātūpakkharabhāvato. Tapantānanti dīpasikhā aggijālā asanivicakkanti evamādīnaṃ vijjalantānaṃ. Āyamukhaṃ aggadakkhiṇeyyabhāvena.

400. In phrases such as 'He performed the great sacrifice,' the statement 'because brahmins have no sacrifice' is made because the term 'sacrifice' can refer simply to practices such as giving. For brahmins, indeed, perform sacrifices preceded by fire-offerings, believing 'the gods are fire-mouthed.' Therefore it is said, 'the meaning is "that which has fire-offering as primary".' Because the Sāvitrī verse begins with 'Bhūr, Bhuvaḥ, Svaḥ,' the beginning (mukhaṃ) is the leader. Showing that here too, as in phrases like 'the mouth is like the mouth,' the word 'mouth' is a term for 'primary,' he said, 'the king is called "mouth" among men because he is the foremost.' 'Because it is a support' means because it is the support for rivers that flow into it, a refuge, and a destination. 'Because it is a sign' means because it is known through conjunction with the moon, as in 'today is such-and-such a constellation.' 'Because it makes light' means because it gives light, overpowering the stars. 'Because of its gentle nature' means because of its coolness, its dwelling in snow, and its nature as a cool wind and shade. 'Of those that burn' refers to blazing things such as lamp flames, fire-brands, and lightning flashes. 'Source of income' (Āyamukhaṃ) means because of being the foremost recipient of offerings.

Dibbacakkhu dhammacakkhu paññācakkhu buddhacakkhu samantacakkhūti imehi pañcahi cakkhūhi. Te saraṇassāti te saraṇassa ca, te saraṇabhāvamūlakattā itaradvayassa ca, yathāvutta te-padena vuttatthato parassa cāti attho. Idaṃ vuttaṃ hoti – ‘‘te tuyhaṃ, itarassa ca saraṇassa aho ānubhāvo’’ti. Āvuttivasena vā te saraṇassāti ettha attho vibhāvetabbo – tuyhaṃ saraṇabhūtassa ca itarasaraṇassa ca ānubhāvoti. Sesaṃ suviññeyyameva.

By these five eyes: the divine eye, the Dhamma eye, the wisdom eye, the Buddha eye, and the all-seeing eye. 'Of the refuge' (Te saraṇassa) means: of your refuge, and of the other two because they are rooted in the state of being a refuge, and of another from the meaning stated by the aforesaid word 'te'. This is the meaning. This is what is said: 'Oh, the power of your refuge and of the other refuge!' Alternatively, the meaning of 'of the refuge' should be explained here by way of repetition: 'the power of you who have become a refuge, and of the other refuge.' The rest is easily understood.

Selasuttavaṇṇanāya līnatthappakāsanā samattā.

The elucidation of the hidden meanings in the commentary on the Sela Sutta is concluded.

3. Assalāyanasuttavaṇṇanā

3. Commentary on the Assalāyana Sutta

401. Aññamaññavisiṭṭhattā visadisaṃ rajjaṃ virajjaṃ, virajjato āgatā, tattha jātāti vā verajjakā, evaṃ jātā kho pana te, yasmā vatthābharaṇādivibhāgena nānappakārā honti, tasmā vuttaṃ ‘‘nānāverajjakāna’’nti. Aṭṭhakathāyaṃ pana verajjasseva vasena nānappakāratā vuttā. Yaññupāsanādināti yaññānubhavanamantajjhenadakkhiṇapariyesanādinā. Catuvaṇṇasādhāraṇanti khattiyādīnaṃ catunnaṃ vaṇṇānaṃ sādhāraṇaṃ saṃsārasuddhipāpatassanaṃ. Nhānasuddhiyāti titthasamuddakhātesu mantajappanapubbakaṃ sāyaṃtatiyaudakorohanādinhānasuddhiyā. Bhāvanāsuddhiyāti paramajotibhūtāya purisabhāvanāsaṅkhātāya suddhiyā. Vāpitasiroti oropitakeso. Tameva hi siro vāpitanti vuccati.

401. Because they are distinct from one another, a dissimilar kingdom is a 'virajja'; those who have come from a 'virajja', or were born there, are 'verajjakā'. Since they, being thus born, are of various kinds due to distinctions in clothing, ornaments, and so on, it is therefore said 'of various verajjakas'. In the commentary, however, the diversity is explained by way of the 'verajja' itself. 'Through sacrifices, worship, and so on' means through the performance of sacrifices, the recitation of mantras, study, the seeking of offerings, and so on. 'Common to the four castes' means the purification from saṃsāra and the expiation of evil, which is common to the four castes—khattiyas and so on. 'Purification by bathing' means purification by bathing in sacred fords, seas, or excavated pools, preceded by the muttering of mantras, such as descending into the water for the third time in the evening. 'Purification by meditation' means purification through what is termed the development of the person, which is a supreme light. 'Shaven-headed' means one whose hair has been cut off. Indeed, such a head is called 'shaven'.

Sabhāvavādīti [Pg.186] yathābhūtavādī. Pabbajantāti brāhmaṇapabbajjaṃ upagacchantā, tasmā brāhmaṇānaṃ pabbajjāvidhānaṃ sikkhantena bhotā ‘‘brāhmaṇāva sujjhanti, no abrāhmaṇā’’ti ayaṃ vidhi sahetuko saupādāno sakkaccaṃ uggahito, tasmā tuyhaṃ parājayo natthi…pe… evamāhaṃsu.

'A speaker of the nature of things' means one who speaks according to reality. 'Going forth' means those undertaking the going forth of a brahmin. Therefore, since you, venerable sir, while learning the rule of the brahmins' going forth, have carefully and attentively learned this rule—'Only brahmins are purified, not non-brahmins'—with its reason and its basis, there is no defeat for you… thus they said.

402. Laddhibhindanatthanti ‘‘brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā’’ti evaṃ pavattaladdhiyā viniveṭhanatthaṃ. Puttapaṭilābhatthāyāti ‘‘evaṃ mayaṃ pettikaṃ iṇadhāraṃ sodheyyāmā’’ti laddhiyaṃ ṭhatvā puttapaṭilābhatthāya. Ayañhettha adhammikānaṃ brāhmaṇānaṃ ajjhāsayo. Nesanti brāhmaṇānaṃ. Saccavacanaṃ siyāti ‘‘brahmuno puttā’’tiādivacanaṃ saccaṃ yadi siyā brāhmaṇīnaṃ…pe… bhaveyya, na cetaṃ atthi. Mahābrahmuno mukhato jātoti vādacchedakavādo mukhatojātacchekavādo. Assalāyanoviññū jātiko ‘‘nirakkhepaṃ samaṇena gotamena vutta’’nti jānantopi sahagatānaṃ brāhmaṇānaṃ cittānurakkhaṇatthaṃ ‘‘kiñcāpi bhavaṃ gotamo’’tiādimāha.

402. 'For the purpose of breaking the belief' means for the purpose of dispelling the prevailing belief that 'brahmins alone are Brahmā's sons, his own offspring, born from his mouth, born of Brahmā.' 'For the sake of obtaining a son' means for the purpose of gaining a son, while holding to the belief, 'Thus we may clear our paternal debt.' This, here, is the intention of the unrighteous brahmins. 'Of them' (Nesaṃ) means 'of the brahmins.' 'If it were a true statement' means: if the statement 'sons of Brahmā,' and so on, were true, then for brahmin women... it would be so, but this is not the case. 'Born from the mouth of Mahābrahmā' is a debate-ending statement, a statement that cuts off the 'born from the mouth' argument. Although Assalāyana, being intelligent by birth, knew that 'the ascetic Gotama has spoken irrefutably,' yet in order to protect the minds of the brahmins who accompanied him, he said, 'Although the venerable Gotama...' and so on.

403. Idāni brāhmaṇova seṭṭho vaṇṇoti vādaṃ bhindituṃ ‘‘sutaṃ te yonakakambojesū’’tiādi āraddhaṃ. Yadi brāhmaṇova seṭṭho vaṇṇo, sabbattha brāhmaṇova seṭṭho bhaveyya, atha kasmā yonakakambojādijanapadesu brāhmaṇānaṃ seṭṭhabhāvo natthi? Evañhi tattha vaṇṇā, tasmā ‘‘brāhmaṇova seṭṭho’’ti laddhimattametaṃ. Tesu hi janapadesu janā ekajjhaṃ sannipatitvā sammantayitvā katikaṃ akaṃsu, dāsaṃ sāmikaṃ katvā itare sabbe taṃ pūjetvā tassa vase vattanti, yo tesaṃ ayyo hoti itare sabbe tassa dāsā honti, te katipayasaṃvaccharātikkamena tassa kiñci dosaṃ disvā taṃ tato ṭhānato apanetvā aññaṃ ṭhapenti, iti so ayyo hutvā dāso hoti, itaro dāso hutvā ayyo hoti, evaṃ tāva keci ‘‘ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’’ti ettha atthaṃ vadanti. Aṭṭhakathāyaṃ pana purimavaseneva tamatthaṃ dassetuṃ ‘‘brāhmaṇo sabhariyo’’tiādi vuttaṃ. Vayappatte putte asatīti idaṃ vakkhamānassa dārakassa dāyajjasāmikabhāvassa tāva dassanaṃ. Mātito suddhoti ettha [Pg.187] yo mātito suddhattā ayyo, pitito asuddhattā dāso hoti, so eva pitito asuddhattā dāso hutvā mātito ayyo hotīti jātiṃ sambhedeti. Sova sabbena sabbaṃ hotīti na sakkā vattunti apare. Ko thāmoti mahante lokasannivāse anamatagge atīte kāle itthīnaṃ vā citte anavaṭṭhite dāsā dāsā eva honti, ayyā ayyā eva hontīti ettha ko ekantiko sahetuko avassayo, tassa sādhako siddhanto, kiṃ nidassananti attho.

403. Now, to refute the claim that 'brahmins alone are the highest caste,' the passage beginning 'Have you heard of the Yonas and Kambojas?' is introduced. If brahmins alone were the highest caste, then brahmins alone would be supreme everywhere. But why is there no supremacy of brahmins in the lands of the Yonas, Kambojas, and so on? For such are the castes there; therefore, the belief that 'brahmins alone are supreme' is merely a belief. In those lands, people gathered together, deliberated, and made an agreement, making a slave a master, while all the others, honoring him, lived subject to him. Whoever was the lord among them, all the others became his slaves. After some years had passed, seeing some fault in him, they removed him from that position and appointed another. Thus, one who was a lord became a slave, and another who was a slave became a lord. So indeed, some explain the meaning of 'a lord becomes a slave, a slave becomes a lord' in this way. In the commentary, however, 'a brahmin with his wife,' and so on, is stated to show that meaning according to the earlier account. 'When there is no son who has reached maturity'—this is a demonstration of the boy's claim to ownership of the inheritance, which will be spoken of. 'Pure from the mother's side' means that here, he who, being pure from the mother's side, is a lord, but, being impure from the father's side, is a slave, he himself, being impure from the father's side, becomes a slave, but, being pure from the mother's side, becomes a lord—thus he mixes the lineage. 'He becomes everything in every way'—this cannot be said, say others. 'What power?' means what is the conclusive, reasoned, certain basis, what is the supporting principle, what is the demonstration, for the statement that in the great assembly of the world, in the past that is without beginning, or when women's minds are unstable, slaves remain slaves, and lords remain lords? This is the meaning.

404. Sukkacchedakavādo nāmāti ‘‘brāhmaṇova sukko vaṇṇo’’ti evaṃ vutto sukkacchedakavāro nāma.

404. The discourse is called 'The Cutting of the White' because it is said, 'The brahmin caste alone is white.' This is the section named 'The Cutting of the White'.

408. Sabbasmiṃ aggikiccaṃ karonteti etena yathā yato kutoci nissayato uppanno aggiupādānasampanno aggikiccaṃ karoti, evaṃ yasmiṃ kasmiñci dāsakule jāto upanissayasampanno sammāpaṭipajjamāno saṃsārato sujjhati evāti dasseti.

408. 'Performing all fire duties' means that just as fire, arising from any source whatsoever and endowed with fuel, performs fire duties, so too does one born in any slave family whatsoever, endowed with proper support and practicing rightly, become purified from the cycle of existence. This is what is shown.

409. Pādasikavaṇṇoti antarāḷavaṇṇo. Etesanti khattiyakumārena brāhmaṇakaññāya uppannaputto, brāhmaṇakumārena khattiyakaññāya uppannaputtoti etesaṃ dvinnaṃ māṇavakānaṃ. Matakabhatteti mate uddissa katabhatte. Thālipāketi katamaṅgalabhatte.

409. 'Foot-caste' means intermediate caste. 'Etesaṃ' refers to these two youths, namely, a son born of a khattiya prince and a brahmin maiden, and a son born of a brahmin youth and a khattiya maiden. 'Meal for the dead' means a meal made in dedication to the dead. 'Thālipāka' means a meal prepared for an auspicious ceremony.

410. Tumheti jātisāmaññato māṇavaṃ brāhmaṇehi saddhiṃ ekajjhaṃ saṅgaṇhanto āha. Ko nu khoti avaṃsiro isivādo, tesaṃ brāhmaṇīsīnaṃ asāmatthiyadassanena jātiyā appamāṇataṃ vibhāvetuṃ gāmadārakavesena upagacchi. Tena vuttaṃ ‘‘gāmaṇḍalarūpo viyā’’ti. Koṇḍadamakoti adantadamako.

410. 'You' refers to his addressing the young brahmin, including him together with the other brahmins due to their common birth. 'Who now' is the speech of the sage Avaṃsira, who, seeing the incompetence of those brahmin seers, approached in the guise of a village boy to reveal that birth is not the measure. Therefore it is said, 'like the form of a village boy'. 'Koṇḍadamaka' means a tamer of the untamed.

411. Janetīti janikā janetti. Janako pitāti etthāpi eseva nayo. Gandhabbapañhanti gandhabbassa mātukucchiyaṃ uppajjanakasattassa khattiyabhāvādipucchaṃ. Dabbigahaṇasippampi ekā vijjā veditabbā. Tattha kira kusalo yaṃ kiñci āhārūpagapaṇṇapupphaphalabījaṃ antamaso elālukampi gahetvā bhesajjehi yojetvā pacanto sappimadhuphāṇitehi samānarasaṃ katvā sampādetuṃ [Pg.188] sakkoti, puṇṇopi tādiso, tena ñātaṃ tvaṃ dabbigahaṇasippamattampi na jānāsīti sambandho. Saddhoti kammaphalasaddhāya saddho, pothujjanikeneva ratanattayapasādena pasanno. Tenevāha – ‘‘upāsakaṃ maṃ bhavaṃ…pe… saraṇaṃ gata’’nti.

411. "She who gives birth" is the mother, the birth-giver. "The father" also follows the same principle. The question about the gandhabba pertains to the questioning of the khattiya nature, etc., of the being that is to arise in the mother's womb. The skill of handling a ladle should also be understood as a single science. There, it is said that one skilled in it can take any item suitable as food—leaf, flower, fruit, seed, even a cucumber—and combining it with medicines and cooking it, can make it of equal taste with ghee, honey, and molasses. Puṇṇa was such a one. Hence the connection is: "You do not know even the mere skill of handling a ladle." "Faithful" means faithful in the fruit of kamma, devoted with the ordinary person's faith in the Triple Gem. Therefore, he said: "May the Venerable One consider me a lay follower... gone for refuge."

Assalāyanasuttavaṇṇanāya līnatthappakāsanā samattā.

The Exposition of the Hidden Meaning of the Commentary on the Assalāyana Sutta is complete.

4. Ghoṭamukhasuttavaṇṇanā

4. The Commentary on the Ghoṭamukha Sutta.

412. Khemiyā nāma rañño deviyā ropitattā taṃ ambavanaṃ khemiyambavananti vuccatīti vadanti. Dhammikoti dhammayutto sabbasova adhammaṃ pahāya dhamme ṭhito. Paribbajati pabbajati etenāti paribbajo, gharāvāsato nikkhamanapubbakaṃ liṅgaggahaṇavasena sīlasamādānaṃ. Etthāti etasmiṃ paribbaje. Sabhāvoti taṃ paribbājaniyaṃ, tehi tehi paribbājakehi anuṭṭhātabbo paṭipattidhammasaṅkhāto sabhāvo. Dhammova pamāṇanti etena mayaṃ ahirimanā cittassa yathāupaṭṭhitaṃ kathema, tasmā taṃ appamāṇaṃ, yo panettha avitatho dhammo, tadeva pamāṇaṃ. Adhigatapaṭipattisaṅkhāto sabhāvo atthi, tassa tumhehi tumhehi bahunā nānāsandassanādi kammena idha bhavitabbaṃ, bahudevettha vattabbanti adhippāyo.

412. They say that because it was planted by Queen Khemī, that mango grove is called Khemī's Mango Grove. 'Dhammika' means one endowed with Dhamma, having entirely abandoned what is not Dhamma and being established in the Dhamma. 'Paribbajo' means that by which one goes forth, that by which one wanders; it is the going forth, the undertaking of precepts by way of adopting the outward signs, preceded by leaving the household life. 'Here' means in this going forth. 'Sabhāva' means that which pertains to going forth, the nature which is the practice, to be undertaken by those various wanderers. 'The Dhamma alone is the measure'—by this, we speak with an unashamed mind as it arises, therefore that mind is immeasurable. But here, whatever Dhamma is not false, that indeed is the measure. There is a nature consisting of the attainment of the practice; you all must develop it here through much action such as diverse views and so on; much indeed should be practiced here—this is the meaning.

414. Sārattarattāti sārajjanavasena rattā, bahularāgavasena abhirattāti attho. Attanā ñāpetabbamatthaṃ anuggahāpeti bodhetīti anuggaho, ñāpitakāraṇaṃ, saha anuggahenāti sānuggahā. Tenāha ‘‘sakāraṇā’’ti. Kiṃ pana taṃ kāraṇaṃ? Imassādhippāyo ‘‘natthi dhammiko paribbajo’’ti mayā vutto, addhā panāyasmā udeno yāthāvato dhammikaṃ paribbajaṃ me ācikkhatīti. Tenāha ‘‘vuttañheta’’ntiādi.

414. 'Sārattarattā' means impassioned, or exceedingly impassioned through strong lust—this is the meaning. 'Anuggaha' is that which causes one to understand the meaning to be known by oneself, that which enlightens; it is the reason for making something known. 'Sānuggahā' means together with a reason. Therefore, it is said, 'with a reason.' But what is that reason? The intention here is: 'There is no righteous wanderer,' as I said. 'Surely, however, venerable Udena will declare to me a righteous wanderer as he actually is.' Therefore, it is said, 'this was said,' and so on.

421. Sabbamidaṃ thāvarajaṅgamaṃ purisakataṃ, tasmā yaṃ kiñci katvā attā posetabbo rakkhitabboti lokāyatanissito nītimaggo ghoṭamukhakanto, tasmā āha ‘‘etassa kira jānanasippe’’tiādi. Sagge [Pg.189] nibbatto nāma natthi akattabbameva karaṇato. Devalokapariyāpannadhanaṃ manussānaṃ upakappapuññābhāvato pubbe attanā nihitadhanaṃ ‘‘asuke cā’’ti ācikkhitvā gato. Sesaṃ suviññeyyameva.

421. All this, whether stationary or moving, is made by a person. Therefore, having done anything whatsoever, one must nourish and protect oneself—this is a path of conduct relying on materialism, pleasing to Ghoṭamukha. Therefore, he said, 'indeed in the art of knowing this,' and so on. There is indeed no one born in heaven from doing what should not be done. Wealth included in the realm of the gods is of no use to humans due to a lack of merit conducive to it. Previously, having declared, 'in such and such a place,' one has departed, having deposited wealth oneself. The rest is easily understood.

Ghoṭamukhasuttavaṇṇanāya līnatthappakāsanā samattā.

The Exposition of the Hidden Meaning of the Commentary on the Ghoṭamukha Sutta is complete.

5. Caṅkīsuttavaṇṇanā

5. The Commentary on the Caṅkī Sutta.

422. Tasminti sālavane. Uttarena opāsādanti opāsādagāmassa uttaradisāyaṃ. Uttarenāti ena-saddayogena hi opāsādanti upayogavacanaṃ. Ajjhāvasatīti ettha adhi-ā-saddānaṃ anatthantarataṃ hadaye katvā āha ‘‘vasatī’’ti. Idāni tesaṃ atthavisesabhāvitaṃ dassento ‘‘abhibhavitvā vā āvasatī’’tiādimāha. Etthāti opāsādapade. Sattussadantiādīsu pana kathanti āha – ‘‘tassa anuppayogattāva sesapadesū’’ti. Upa-anu-adhi-iti-evaṃ-pubbake vasanakiriyayāṭṭhāne upayogavacanameva pāpuṇātīti saddavidū icchantīti āha ‘‘lakkhaṇaṃ saddasatthato pariyesitabba’’nti. Tathā hi vuttaṃ ‘‘upasaggavasena panettha bhummatthe upayogavacanaṃ veditabba’’nti. Ussadatā nāmettha bahulatāti taṃ bahulataṃ dassetuṃ ‘‘bahujana’’ntiādi vuttaṃ. Āvajjitvāti parikkhipitvā.

422. In that sāl grove. 'To the north of Opāsāda' means in the northern direction of the village of Opāsāda. In 'to the north' (`uttarena`), the `ena` suffix governs 'Opāsāda' in a locative sense. Regarding 'He dwells' (`ajjhāvasati`), having considered that the prefixes 'adhi' and 'ā' are essentially synonymous, it is simply said 'he dwells' (`vasati`). Now, to show their distinct meanings, it is said 'having mastered, he dwells,' and so on. 'Here' means in the word 'Opāsāda.' But how is it in cases like 'sattussada' and so on? It is said: 'Because that locative sense does not apply to it, and likewise in the remaining words.' Because grammarians wish that prefixes such as 'upa,' 'anu,' and 'adhi,' when preceding a verb of dwelling, should govern a word in the locative sense, it is said 'the rule must be sought from the science of grammar.' For it is said: 'Here, by the force of the prefix, the locative sense should be understood.' 'Abundance' (`ussadatā`) here means multitude; to indicate that multitude, 'many people,' and so on, is said. 'Having adverted' (`āvajjitvā`) means having surrounded (`parikkhipitvā`).

Raññā viya bhuñjitabbanti vā rājabhoggaṃ. Rañño dāyabhūtanti kulaparamparāya bhoggabhāvena raññā laddhadāyabhūtaṃ. Tenāha ‘‘dāyajjanti attho’’ti. Rājanīhārena paribhuñjitabbato uddhaṃ paribhogalābhassa seṭṭhadeyyatā nāma natthīti āha – ‘‘chattaṃ ussāpetvā rājasaṅkhepena paribhuñjitabba’’nti. Titthapabbatādīsūti nadītitthapabbatapādagāmadvāraaṭavīmukhādīsu. Nissaṭṭhapariccattanti muttacāgavasena pariccattaṃ katvā. Etesaṃ brāhmaṇagahapatikānaṃ.

'To be enjoyed like a king' or 'royal enjoyment.' 'Belonging to the king as an inheritance' means obtained by the king as an ancestral possession through family succession. Hence it is said, 'The meaning is inheritance.' Because there is no superior bestowal of enjoyment beyond that to be enjoyed by royal custom, it is said: 'Having raised the parasol, it should be enjoyed with royal ceremony.' 'At fords, mountains, etc.' means at river fords, mountain foothills, village gates, forest edges, and so on. 'Given up, abandoned' means having abandoned by way of unconditional relinquishment. Of these brahmins and householders.

423. Ti sannipatitā. Yo koci viññūnaṃ icchito pañho, tassa pucchitassa yāthāvato kathanasamattho pucchitapañhabyākaraṇasamattho.Kulāpadesādinā mahatī mattā etassāti mahāmatto.

423. They are assembled. Any question desired by the wise, when asked, he is capable of explaining it truthfully, capable of answering the question asked. One of great measure due to designation of lineage, etc., is a great minister.

424. Teti [Pg.190] ‘‘nānāverajjakā’’ti vuttabrāhmaṇā. ‘‘Ubhato sujāto’’ti (dī. ni. ṭī. 1.303; a. ni. ṭī. 3.5.134) ettake vutte yehi kehici dvīhi bhāgehi sujātatā viññāyeyya, sujātasaddo ca ‘‘sujāto cārudassano’’tiādīsu (ma. ni. 2.399; su. ni. 553; theragā. 818) ārohapariṇāhasampattipariyāyoti jātivaseneva sujātataṃ vibhāvetuṃ ‘‘mātito ca pitito cā’’ti vuttaṃ. Anorasaputtavasenapi loke mātupitusamaññā dissati, idha panassa orasaputtavaseneva icchīyatīti dassetuṃ ‘‘saṃsuddhagahaṇīko’’ti vuttaṃ. Pitā ca mātā ca pitaro, pitūnaṃ pitaro pitāmahā, tesaṃ yugo pitāmahayugo, tasmā yāva sattamā pitāmahayugāti evamettha attho daṭṭhabbo. Yugasaddo cettha ekasesanayena daṭṭhabbo ‘‘yugo ca yugo ca yugā’’ti. Evañhi tattha tattha dvinnaṃ gahitameva hoti. Tenāha – ‘‘tato uddhaṃ sabbepi pubbapurisā pitāmahaggahaṇeneva gahitā’’ti. Purisaggahaṇañcettha ukkaṭṭhaniddesavasena katanti daṭṭhabbaṃ. Evañhi ‘‘mātito’’ti pāḷivacanaṃ samatthitaṃ hoti. Akkhittoti appattakhepo. Anavakkhittoti saddhathālipākādīsu na avakkhitto. Jātivādenāti hetumhi karaṇavacananti dassetuṃ ‘‘kena kāraṇenā’’tiādi vuttaṃ. Ettha ca ubhato…pe… pitāmahayugāti etena brāhmaṇassa yonidosābhāvo dassito saṃsuddhagahaṇikabhāvakittanato. Akkhittoti iminā kiriyāparādhābhāvo. Kiriyāparādhena hi sattā khepaṃ pāpuṇanti. Anupakuṭṭhoti iminā ayuttasaṃsaggābhāvo. Ayuttasaṃsaggampi hi paṭicca sattā akkosaṃ labhanti.

424. These are the brahmins spoken of as 'from various kingdoms.' Regarding 'well-born on both sides,' when this much is said, being well-born might be understood by any two aspects whatsoever; and the word 'well-born,' in contexts such as 'well-born and handsome,' is a synonym for accomplishment in height and girth. Thus, to clarify that being well-born is by way of birth alone, it is said, 'from the mother’s side and from the father’s side.' In the world, the designation of 'mother' and 'father' is seen even in the case of those who are not legitimate children, but to show that here it is desired only in the case of a legitimate child, it is said, 'of pure conception.' Father and mother are 'parents' (pitaro); the parents of parents are 'grandparents' (pitāmahā); their pair is a 'grandparental pair' (pitāmahayugo). Therefore, the meaning here should be understood as 'up to the seventh grandparental pair.' The word 'pair' (yuga) here should be understood by the principle of ellipsis (ekasesa), as in 'a pair and a pair become pairs (yugā).' For in that way, in each case, two are included. Therefore, it is said, 'Beyond that, all forefathers are included by the term 'grandparent.'' The inclusion of 'men' (purisa) here should be understood as made by way of an eminent designation. In this way, the Pāli phrase 'from the mother’s side' is supported. 'Uncensured' (akkhitto) means one who has not received blame. 'Not disparaged' (anavakkhitto) means not disparaged in matters of offerings for the deceased, food cooked in a pot, and so on. Regarding 'by reason of birth' (jātivādena), to show that the instrumental case is used in the sense of cause, it is said, 'for what reason,' and so on. Here, by the phrase 'on both sides... up to the seventh grandparental pair,' the brahmin’s freedom from defects of birth is shown by the declaration of his being of pure conception. By 'uncensured,' the absence of faults in action is shown, for beings incur blame due to faults in action. By 'unblemished' (anupakuṭṭho), the absence of improper association is shown, for beings receive abuse on account of improper association.

Issaroti adhipateyyasaṃvattaniyakammaphalena īsanasīlo. Sā panassa issaratā vibhavasampattipaccayā pākaṭā jātāti aḍḍhatāpariyāyabhāvena vadanto ‘‘aḍḍhoti issaro’’ti āha. Mahantaṃ dhanamassa bhūmigatañceva vehāsaṭṭhañcāti mahaddhano. Tassāti tassa tassa. Vadanti ‘‘anvayato byatirekato ca anupasaṅkamanakāraṇaṃ kittemā’’ti.

'Lord' (issaro) means one whose nature is to rule, due to the result of kamma that leads to sovereignty. But since his lordship becomes manifest on account of the accomplishment of prosperity, speaking by way of a synonym for wealthiness, he said, '“Wealthy” (aḍḍho) means “lord” (issaro).' 'He has great wealth' (mahaddhano) means great is his wealth, both that which is on the ground and that which is in the air. 'Of him' (tassa) means of each one. They say, 'Let us declare the reason for not approaching, both positively and negatively.'

Adhikarūpoti visiṭṭharūpo uttamasarīro. Dassanaṃ arahatīti dassanīyo. Tenāha ‘‘dassanayoggo’’ti. Pasādaṃ āvahatīti pāsādiko. Tenāha ‘‘cittapasādajananato’’ti. Vaṇṇassāti vaṇṇadhātuyā[Pg.191]. Sarīranti sannivesavisiṭṭho karacaraṇagīvāsīsādi avayavasamudāyo, so ca saṇṭhānamukhena gayhatīti ‘‘paramāya vaṇṇapokkharatāyāti paramāya…pe… sampattiyā cā’’ti vuttaṃ. Sabbavaṇṇesu suvaṇṇavaṇṇova uttamoti vuttaṃ ‘‘seṭṭhena suvaṇṇavaṇṇena samannāgato’’ti. Tathā hi buddhā cakkavattino ca suvaṇṇavaṇṇāva honti. Brahmavacchasīti uttamasarīrābho suvaṇṇābhoti attho. Imameva hi atthaṃ sandhāyāha ‘‘mahābrahmuno sarīrasadisena sarīrena samannāgato’’ti. Na brahmujugattataṃ. Akhuddāvakāso dassanāyāti ārohapariṇāhasampattiyā avayavapāripūriyā ca dassanāya okāso na khuddako. Tenāha ‘‘sabbānevā’’tiādi.

'Of superior form' (adhikarūpo) means of distinguished form, of excellent body. 'Handsome' (dassanīyo) means he is worthy of being seen. Hence it is said, 'fit to be seen.' 'Inspiring' (pāsādiko) means he inspires confidence. Hence it is said, 'because he generates mental confidence.' 'Of complexion' (vaṇṇassa) means of the element of color. 'Body' (sarīraṃ) means the collection of limbs—such as hands, feet, neck, and head—distinguished by its arrangement, and this is understood by way of its form. Thus it is said, 'by the supreme beauty of his complexion... and by the perfection...' Among all complexions, the golden complexion is the highest. Thus it is said, 'endowed with the finest golden complexion.' For indeed, Buddhas and wheel-turning monarchs are of golden complexion. 'With the splendor of Brahmā' (brahmavacchasī) means with the radiance of a supreme body, with a golden radiance. With this very meaning in mind, it is said, 'endowed with a body similar to the body of the great Brahmā,' not with the uprightness of Brahmā. 'Not a small opportunity for seeing him' (akhuddāvakāso dassanāya) means that due to the perfection of his height and girth and the fullness of his limbs, the opportunity for seeing him is not small. Hence it is said, 'all...' and so on.

Yamaniyamalakkhaṇaṃ sīlamassa atthīti sīlavā, taṃ panassa rattaññutāya vuddhaṃ vaḍḍhitaṃ sīlaṃ assa atthīti vuddhasīlī, tena ca sabbadā samāyogato vuḍḍhasīlena samannāgato. Pañcasīlamattameva sandhāya vadanti tato paraṃ sīlassa tattha abhāvato tesañca ajānanato.

He is 'virtuous' (sīlavā) because he possesses virtue (sīla), which is characterized by restraint and observance. He is 'of mature virtue' (vuddhasīlī) because he possesses that virtue of his which is mature and developed due to his long experience, and he is endowed with that mature virtue because of his constant association with it. They speak with reference only to the five precepts, because of the absence of any virtue beyond that there, and because of their ignorance.

Ṭhānakaraṇasampattiyā sikkhāsampattiyā ca katthacipi anūnatāya parimaṇḍalapadāni byañjanāni akkharāni etissāti parimaṇḍalapadabyañjanā. Atha vā pajjati attho etenāti padaṃ, nāmādi, yathādhippetamatthaṃ byañjetīti byañjanaṃ vākyaṃ, tesaṃ paripuṇṇatāya parimaṇḍalapadabyañjanā. Atthañāpanasādhanatāya vācāva karaṇanti vākkaraṇaṃ, udāharaṇaghoso. Guṇaparipuṇṇabhāvena tassa brāhmaṇassa, tena vā bhāsitabbaatthassa. Pūre puṇṇabhāve. Pūreti ca purimasmiṃ atthe ādhāre bhummaṃ, dutiyasmiṃ visaye. Sukhumālattanenāti iminā tassā vācāya mudusaṇhabhāvamāha. Apalibuddhāya pittasemhādīhi. Sandiṭṭhaṃ sabbaṃ dassetvā viya ekadesakathanaṃ. Vilambitaṃ saṇikaṃ cirāyitvā kathanaṃ. ‘‘Sandiddhavilambitādī’’ti vā pāṭho. Tattha sandiddhaṃ sandehajanakaṃ. Ādi-saddena khalitānukaḍḍhitādiṃ saṅgaṇhāti. Ādimajjhapariyosānaṃ pākaṭaṃ katvāti iminā cassa vācāya atthapāripūriṃ vadanti.

Her words (padāni), syllables (byañjanāni), and letters (akkharāni) are 'well-rounded' (parimaṇḍala) due to the perfection of the places and means of articulation and the perfection of training, being deficient in no respect; thus she is one of 'well-rounded words and syllables' (parimaṇḍalapadabyañjanā). Alternatively, a 'word' (padaṃ) is that by which meaning is attained, such as a noun; a 'syllable' (byañjanaṃ) is that which clarifies the intended meaning, a sentence. Due to their completeness, she is one of 'well-rounded words and syllables.' Because speech is the instrument for making meaning known, it is 'articulation' (vākkaraṇaṃ), the sound of an utterance. Due to the perfection of qualities of that brahmin, or of the meaning to be expressed by him. 'Full' (pūre) means in a state of fullness. And 'fills' (pūreti) is in the locative case in the first sense, that of a basis, and in the second, that of a sphere. By 'tenderness' (sukhumālattanena), he speaks of the soft and gentle nature of that speech. Unobstructed by bile, phlegm, and the like. 'Clipped' (sandiṭṭhaṃ) is speaking of a part as if showing the whole. 'Delayed' (vilambitaṃ) is speaking slowly, after a long pause. Or the reading is 'doubtful, delayed, etc.' (sandiddhavilambitādi). Therein, 'doubtful' (sandiddhaṃ) means causing doubt. By the word 'etc.' (ādi), he includes faltering, drawing out, and so on. By 'making the beginning, middle, and end clear,' they speak of the complete fulfillment of meaning in his speech.

425. Sadisāti ekadesena sadisā. Na hi buddhānaṃ guṇehi sabbathā sadisā kecipi guṇā aññesu labbhanti. Itareti attano guṇehi asadisaguṇe. Idanti idaṃ atthajātaṃ. Gopadakanti gāviyā pade ṭhitaudakaṃ. Kulapariyāyenāti kulānukkamena.

425. 'Similar' (sadisā) means similar in one aspect. For no qualities whatsoever found in others are in every way similar to the qualities of the Buddhas. 'Others' (itare) refers to those with qualities dissimilar to his own qualities. 'This' (idaṃ) means this collection of matters. 'A cow's footprint' (gopadakaṃ) means water standing in a cow's footprint. 'By family succession' (kulapariyāyena) means by the order of the lineage.

Tatthāti [Pg.192] mañcake. Sīhaseyyaṃ kappesīti yathā rāhu asurindo āyāmato vitthārato ubbedhato ca bhagavato rūpakāyassa paricchedaṃ gahetuṃ na sakkoti, tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharonto sīhaseyyaṃ kappesi.

'There' (tattha) means on the couch. 'He assumed a lion's posture' (sīhaseyyaṃ kappesi) means that, just as Rāhu, the lord of the asuras, is unable to grasp the measure of the Blessed One's physical form in length, breadth, or height, so too did he, creating a corresponding formation of psychic power, assume the lion's posture.

Parisuddhaṭṭhena ariyanti āha ‘‘ariyaṃ uttamaṃ parisuddha’’nti. Anavajjaṭṭhena kusalaṃ, na sukhavipākaṭṭhena. Katthaci caturāsīti pāṇasahassāni katthaci aparimāṇāpi devamanussā yasmā catuvīsatiyā ṭhānesu asaṅkhyeyyā aparimeyyā maggaphalāmataṃ pivanti. Koṭisatasahassādiparimāṇenapi bahū eva. Tasmā anuttarācārasikkhāpanavaseneva bhagavā bahūnaṃ ācariyo. Teti kāmarāgato aññe bhagavatā pahīnakilese.

'Noble' (ariya) is said in the sense of purity: 'noble, supreme, pure.' 'Wholesome' (kusala) means faultless, not in the sense of having a happy result. In some places, eighty-four thousand beings are mentioned; in other places, countless devas and humans, because in twenty-four locations, innumerable and immeasurable beings drink the deathless nectar of the path and fruit. Even by a measure of a hundred thousand crores, there are indeed many. Therefore, by the power of teaching the unsurpassed training in conduct, the Blessed One is the teacher of many. 'They' (te) refers to those defilements other than sensual desire, which were abandoned by the Blessed One.

Apāpapurekkhāroti apāpehi purakkharīyati, na vā pāpaṃ purato karotītipi apāpapurekkhāroti imamatthaṃ dassetuṃ ‘‘apāpe nava lokuttaradhamme’’tiādi vuttaṃ. Tattha apāpeti pāpapapaṭipakkhe pāparahite ca. Brahmani bhavā, brahmuno vā hitā garukaraṇādinā, brahmānaṃ vā maggaṃ jānātīti brahmaññā, tassā brahmaññāya pajāya.

'Foremost in non-evil' (apāpapurekkhāro) means he is honored by those without evil, or that he does not place evil before himself. To explain this meaning, it is said: 'in the nine supramundane states, which are without evil,' and so on. There, 'without evil' (apāpe) refers to what is the opposite of evil and is devoid of evil. It arises in Brahmā, or is beneficial to Brahmā through honoring and so on, or it knows the path of Brahmā—thus 'brahmaññā'. 'For his brahmaññā people' refers to the populace with that quality of brahmaññā.

Tiroraṭṭhā tirojanapadāti ettha rajjaṃ raṭṭhaṃ rājanti rājāno etenāti katvā. Tadekadesabhūtā padesā pana janapado janā pajjanti ettha sukhajīvikaṃ pāpuṇantīti katvā. Pucchāya dosaṃ sallakkhetvāti sambandho. Bhagavā vissajjeti tesaṃ upanissayasampattiṃ cintetvāti adhippāyo. Navakāti āgantukabhāvena amhākaṃ abhinavā.

'Beyond kingdoms, beyond territories' (tiroraṭṭhā tirojanapadā). Here, a kingdom (rajjaṃ) is a `raṭṭha`; it is so called because kings (rājāno) rule (rājanti) by means of it. A 'territory' (janapada), however, is a region that is a portion of that, so called because people (janā) go there (pajjanti), attaining a comfortable living. 'Having discerned the fault in the question' (pucchāya dosaṃ sallakkhetvā)—this is the connection. The Blessed One answers, considering their accomplishment of supporting conditions—this is the meaning. 'Newcomers' (navakā) means they are new to us on account of being visitors.

426. Opāteti nippātetīti attho. Tathābhūto ca tattha pesitā hotīti vuttaṃ ‘‘pavesetī’’ti. Saṃpurakkharontīti sakkaccaṃ pubbaṅgamaṃ karonti. Tenāha ‘‘purato katvā vicarantī’’ti.

426. 'Opāteti' means 'to strike down' or 'to destroy.' And being of such a nature, he is sent there—thus it is said 'he causes to enter' (paveseti). 'Saṃpurakkharonti' means they respectfully make him foremost. Hence it is said: 'they live, having made him foremost' (purato katvā vicaranti).

427. Sudde bahi katvā raho sāsitabbaṭṭhena mantā eva taṃtaṃatthapaṭipattihetutāya padanti mantapadaṃ vedaṃ. Tenāha ‘‘vedo’’ti. Evaṃ kirāti paramparabhāvena ābhatanti ācariyaparamparāya ābhataṃ. Pāvacanasaṅkhātasampattiyāti [Pg.193] pamukhavacanamhi udattādisampattiyā. Sāvittiādīhi chandabandhehi vaggabandhehi cāti gāyattīādīhi ajjhāyānuvākādīhi chandabandhehi ca vaggabandhehi ca. Sampādetvāti padasampattiṃ ahāpetvā. Pavattāroti vā pāvacanavasena vattāro. Sajjhāyitanti gāyanavasena sajjhāyitaṃ, taṃ pana padeneva icchitanti āha ‘‘padasampattivasenā’’ti. Aññesaṃ vuttanti pāvacanavasena aññesaṃ vuttaṃ. Rāsikatanti iruvedayajuvedasāmavedādivasena, tatthāpi paccekaṃ mantabrahmādivasena ajjhāyānuvākādivasena rāsikataṃ. Dibbena cakkhunā oloketvāti dibbacakkhuparibhaṇḍena yathākammūpagañāṇena sattānaṃ kammassakataṃ, paccakkhato dassanaṭṭhena dibbacakkhusadisena pubbenivāsañāṇena atītakappe brāhmaṇānaṃ mantajjhenavidhiñca oloketvā. Pāvacanena saha saṃsandetvāti kassapasammāsambuddhassa yaṃ vacanaṃ vaṭṭasannissitaṃ, tena saha aviruddhaṃ katvā. Na hi tesaṃ vivaṭṭasannissito attho paccakkho hoti. Aparāpareti aṭṭhakādīhi aparāpare, pacchimā okkākarājakālādīsu uppannā. Pakkhipitvāti aṭṭhakādīhi ganthitamantapadesu kilesasannissitapadānaṃ tattha tattha pade pakkhipanaṃ katvā. Viruddhe akaṃsūti brāhmaṇadhammikasuttādīsu (khu. ni. brāhmaṇadhammikasuttaṃ) āgatanayeneva saṃkilesikatthadīpanato paccanīkabhūte akaṃsu.

427. Having excluded the common people, the mantras should be taught in private; hence, they are called 'mantra-words' (mantapadaṃ) because they are counsels (`mantā`) and the means (`pada`) for attaining their respective meanings, which is the Veda. Therefore, it is said, 'the Veda' (vedo). 'Thus it is said' (evaṃ kira) means it is traditionally handed down through the lineage of teachers. By the excellence known as 'recitation' (pāvacana), it means the excellence of intonation, etc., in the foremost utterance. With the meters like Sāvittī and so on, and the groupings—that is, by the meters like Gāyattī and so on, the chapters, the sections, and so on, and by the metrical and group arrangements. 'Sampādetvā' means having perfected the excellence of the words without losing it. 'Pavattāro' means those who recite through the method of recitation. 'Sajjhāyitaṃ' means studied through chanting, but it is desired that it be done word by word; hence it is said, 'by the excellence of the words' (padasampattivasena). 'Others have spoken' (aññesaṃ vuttaṃ) means through the method of recitation, others have spoken. 'Arranged in groups' (rāsikataṃ) means arranged in groups like the Rigveda, Yajurveda, Sāmaveda, and so on; and there too, individually, by the mantras, the Brāhmaṇas, and so on, the chapters, the sections, and so on, arranged in groups. Having surveyed with the divine eye (dibbena cakkhunā oloketvā)—that is, with the knowledge of the passing away and reappearance of beings according to their karma (the instrument of the divine eye), having surveyed the ownership of karma of beings; and with the knowledge of past lives (which is like the divine eye in its direct seeing), having surveyed the method of mantra study of the brahmins in past eons. Having harmonized with the recitation (pāvacanena saha saṃsandetvā)—the words of the Buddha Kassapa, which are connected with the round of existence, are made non-contradictory with it. For their meaning connected with liberation is not directly evident. 'Aparāpare' means the later ones like the Aṭṭhakas and so on, those who arose in the later times like the Okkākarāja period. 'Pakkhipitvā' means having inserted the words connected with defilements here and there into the compiled mantra passages by the Aṭṭhakas and so on. 'They did what was contradictory' (viruddhe akaṃsu)—as in the Brāhmaṇadhammikasutta and so on, they did what was contradictory by explaining the defiled meaning, in a manner that became hostile.

428. Paṭipāṭiyā ghaṭitāti paṭipāṭiyā sambaddhā. Paramparasaṃsattāti ādāniyāya yaṭṭhiyā saṃsattā. Tenāha ‘‘yaṭṭhiggāhakena cakkhumatā’’ti. Purimassāti maṇḍalākārena ṭhitāya andhaveṇiyā sabbapurimassa hatthena sabbapacchimassa kacchaṃ gaṇhāpetvā. Divasampīti anekadivasampi. Cakkhussa anāgatabhavaṃ ñatvā yathāakkantaṭṭhāneyeva anupatitvā akkamanaṃva sallakkhetvā ‘‘kahaṃ cakkhumā kahaṃ maggo’’ti pariveditvā.

428. 'Connected in sequence' (paṭipāṭiyā ghaṭitā) means connected in sequence. 'Linked in succession' (paramparasaṃsattā) means linked like those clinging to a relay stick. Hence it is said, 'by the one with vision holding the stick' (yaṭṭhiggāhakena cakkhumatā). 'Of the foremost one' (purimassa) means having caused the foremost one in the line of blind people (andhaveṇī), standing in the form of a circle, to grasp the armpit of the hindmost one with his hand. 'Even for a day' (divasampi) means even for many days. Knowing the future state of the one with vision, stepping exactly where one had stepped before, observing the stepping as if one knew, and lamenting, 'Where is the one with vision? Where is the path?'

Pāḷiāgatesu dvīsūti saddhā anussavoti imesu dvīsu. Evarūpeti yathā saddhānussavā, evarūpe eva paccakkhagāhinoti attho. Tayoti ruciākāraparivitakkadiṭṭhinijjhānakkhantiyo. Bhūtavipākāti bhūtatthaniṭṭhāyakā adhippetatthasādhakā, vuttavipariyāyena abhūtatthavipākā veditabbā[Pg.194]. Etthāti etesu saddhāyitādivatthūsu. Ekaṃseneva niṭṭhaṃ gantuṃ nālaṃ anekantikattā saddhādiggāhassa. Upari pucchāya maggaṃ vivaritvā ṭhapesi saccānurakkhāya ñātukāmatāya uppāditattā. Passati hi bhagavā – mayā ‘‘saccamanurakkhatā…pe… niṭṭhaṃ gantu’’nti vutte saccānurakkhaṇaṃ ñātukāmo māṇavo ‘‘kittāvatā’’tiādinā pucchissati, tassa taṃ vissajjetvā saccānubodhe pucchāya avasaraṃ datvā tassa upanissaye upakāradhamme kathessāmīti. Tena vuttaṃ – ‘‘upari pucchāya maggaṃ vivaritvā ṭhapesī’’ti.

In the two [terms] found in the Pāli, that is, in these two: 'faith' (saddhā) and 'hearsay' (anussava). 'Of such a kind' (evarūpe) means that just as there is faith and hearsay, so too are those who grasp what is directly perceived—this is the meaning. 'Three' (tayo) refers to inclination, reasoning about appearances, and acceptance through reflecting on views. 'Having true results' (bhūtavipākā) means those that establish the true meaning, accomplishing the intended purpose. Conversely, those that have untrue results (abhūtavipākā) should be understood. 'Here' (ettha) refers to these matters involving faith and the like. One cannot decisively reach a conclusion due to the inconclusive nature of grasping at faith and the like. Further on, in response to a question, he opened up and established the path for the sake of protecting the truth, because the question was prompted by a desire to know. For the Blessed One sees: 'When I have said, “By protecting the truth... one reaches a conclusion,” the young man, desiring to understand the protection of the truth, will ask, “To what extent...?” and so on. Having answered him, and giving an opportunity for a question regarding the realization of truth, I will explain the supporting and beneficial teachings relevant to his potential.' Therefore, it is said: 'Further on, in response to a question, he opened up and established the path'.

430. Attānaññeva sandhāya vadati, yato vuttaṃ pāḷiyaṃ – ‘‘yaṃ kho panāyamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho’’tiādi. Lubbhantīti lobhanīyā yathā ‘‘apāyagamanīyā’’ti āha ‘‘lobhanīyesu dhammesūti lobhadhammesū’’ti. Yathā vā rūpādidhammā lobhanīyā, evaṃ lobhoti āha ‘‘lobhanīyesu dhammesūti lobhadhammesū’’ti. Tenevāha – ‘‘yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisatī’’ti (dī. ni. 2.400; ma. ni. 1.133; vibha. 203). Ese nayo sesapadadvayepi.

430. He speaks referring to himself, as stated in the Pāli: 'The Dhamma that this venerable one teaches is deep, hard to see, hard to understand,' and so on. 'Lubbanti' is explained as 'enticing' (lobhanīyā), a term formed like 'leading to the plane of misery' (apāyagamanīyā). Hence it is said, 'in enticing things' (lobhanīyesu dhammesu), that is, 'in things pertaining to greed' (lobhadhammesu). Or, just as things like form are enticing, so too is greed itself. Hence it is said, 'in enticing things' (lobhanīyesu dhammesu), that is, 'in things pertaining to greed' (lobhadhammesu). Therefore, it is said: 'Whatever in the world is agreeable and pleasurable, there this craving, when arising, arises; there, when settling, it settles.' This is the method for the remaining two terms as well.

432. Nivesetīti ṭhapeti paṭṭhapeti. Payirupāsatīti upaṭṭhānavasena upagantvā nisīdati. Suyyati etenāti sotanti āha ‘‘pasādasota’’nti. Tañhi savanāya odahitabbanti. Dhāreti sandhāreti tattheva manaṃ ṭhapeti. Atthatoti yathāvuttassa dhammassa atthato. Kāraṇatoti yuttito hetudāharaṇehi upapattito. Olokananti evametanti yathāsabhāvato paññācakkhunā daṭṭhabbataṃ khamanti, tañca mahantassa maṇino pajjalantassa viya āvikatvā atthassa citte upaṭṭhānanti āha ‘‘idhā’’tiādi. Kattukamyatāchandoti kattukāmatāsaṅkhāto kusalacchando. Vāyamatītiādito catunnampi vīriyānaṃ vasena vāyāmaṃ parakkamaṃ karoti. Maggapadhānaṃ padahatīti maggāvahaṃ maggapariyāpannañca sammappadhānaṃ padahati, padahanavasena taṃ paripūreti. Paramasaccanti amoghadhammattā paramatthasaccaṃ. Sahajātanāmakāyenāti maggapaññāsahajātanāmakāyena. Tadevāti tadeva paramasaccaṃ nibbānaṃ. Tenevāha – ‘‘sacchikiriyābhisamayena vibhūtaṃ pākaṭaṃ karonto passatī’’ti.

432. ‘Niveseti’ means ‘establishes, sets up’. ‘Payirupāsati’ means ‘approaches and sits near in order to attend’. ‘Suyyati etenāti sota’ means ‘that by which one hears, thus it is called ‘ear’ (sota)’, and he says, ‘the ear of confidence (pasādasota)’. For that should be directed towards hearing. ‘Dhāreti’ means ‘sustains, holds firmly, fixes the mind there’. ‘Atthato’ means ‘in terms of the meaning of the Dhamma as stated’. ‘Kāraṇato’ means ‘in terms of the reason, the justification, the logical basis, through cause, example, and reason’. ‘Olokana’ means the fitness to be seen with the eye of wisdom according to its intrinsic nature as ‘it is so’; and that, like a great, blazing jewel, is the arising of the meaning in the mind, having been revealed, as he says, ‘here’ and so on. ‘Kattukamyatāchanda’ is the wholesome desire to act, known as the desire to do good. ‘Vāyamati’ and so on refers to the exertion and striving through the four efforts. ‘Maggapadhānaṃ padahati’ means ‘strives with the right effort that leads to the path and is included in the path, fulfilling it through exertion’. ‘Paramasacca’ is the ultimate truth because it is the non-deceptive Dhamma. ‘Sahajātanāmakāyena’ refers to the mental body born together with path-wisdom. ‘Tadeva’ is that very ultimate truth, Nibbāna. Therefore, he says: ‘By realizing and directly experiencing, he makes it clear and evident, he sees it’.

433-4. Maggānubodhoti [Pg.195] maggapaṭipāṭiyā bodho bujjhanaṃ, yesaṃ kilesānaṃ samucchindanavasena maggappaṭivedho, tesaṃ paṭipassambhanavasena pavattamānaṃ sāmaññaphalaṃ, maggena paṭividdhāni saccāni, paramatthasaccameva vā anurūpabujjhananti adhippāyo. ‘‘Saccānuppattīti phalasacchikiriyā’’ti vuttaṃ. Evañhi sati heṭṭhā vuttā saddhāpaṭilābhādayo dvādasa dhammā saccānuppattiyā upakārā honti, tasmā vuttaṃ ‘‘tesaṃyevāti heṭṭhā vuttānaṃ dvādasanna’’nti. Nāyaṃ ‘‘tesaṃyevā’’ti padassa attho. Satipi kusalavipākādibhāvena nānatte vatthārammaṇabhūmikiccādivasena pana sadisāti upāyatova maggadhammā āsevitā bahulīkatā phalabhūtāti vattabbataṃ arahatīti taṃsadise tabbohāraṃ katvā ‘‘tesaṃ maggasampayuttadhammāna’’nti vuttaṃ. Evañhi āsevanāgahaṇaṃ samatthitaṃ, na aññathā. Na hi ekacittakkhaṇikānaṃ maggadhammānaṃ āsevanā, bahulīkammaṃ vā atthīti. Tulanāti vipassanā. Sā hi vuṭṭhānagāminibhūtā maggappadhānassa bahukārā tassa abhāve maggappadhānasseva abhāvato, evaṃ ussāho tulanāya chando ussāhassa bahukārotiādinā heṭṭhimassa uparimūpakārataṃ suviññeyyamevāti āha – ‘‘iminā nayena sabbapadesu attho veditabbo’’ti. Sesaṃ suviññeyyameva.

433-4. ‘Maggānubodha’ means ‘awakening or understanding in the sequence of the path’; the penetration of the path by way of uprooting defilements; the fruit of recluseship that arises by way of pacifying them; the truths penetrated by the path; or the appropriate understanding of the ultimate truth itself—this is the intention. It is said: ‘Realization of the truth (saccānuppatti) means direct experience of the fruit’. Thus, when the twelve qualities previously mentioned, such as the acquisition of faith, are present, they assist in the realization of the truth. Therefore, it is said, ‘of those very ones (tesaṃyeva)’, meaning ‘of the twelve previously mentioned’. This is not the meaning of the word ‘tesaṃyeva’ itself. Even though there is diversity in terms of wholesome results and so on, in terms of basis, object, plane, function, and so forth, they are similar. Thus, the path factors, when cultivated and frequently practiced, are worthy of being called ‘the fruit’ by way of being a means. By considering them as similar and applying this usage, it is said, ‘of those path-associated states’. In this way, the understanding of cultivation is established, not otherwise. For the path factors, being momentary, do not have cultivation or frequent practice. ‘Tulanā’ refers to insight (vipassanā). For insight, being conducive to emergence, greatly aids the striving for the path. In its absence, the striving for the path itself is absent. Thus, effort aids insight, zeal aids effort, and so on. The supporting role of the lower for the upper is easily understood. Therefore, he says, ‘In this way, the meaning should be understood in all instances’. The rest is easily understood.

Caṅkīsuttavaṇṇanāya līnatthappakāsanā samattā.

The Exposition of the Hidden Meaning in the Commentary on the Caṅkī Sutta is complete.

6. Esukārīsuttavaṇṇanā

6. Commentary on the Esukārī Sutta

437. Koṭṭhāsanti maṃsabhāgaṃ. Laggāpeyyunti nhārunā vā vākena vā bandhitvā purisassa hatthe vā vasanagehe vā olambanavasena bandheyyuṃ. Satthadhammanti satthikesu satthavāhena paṇetabbaṃ āṇādhammaṃ. Tassa nikkhamanatthanti taṃ mūlaṃ satthikehi nittharaṇatthaṃ. Pāpaṃ assāti paricarantassa pāricariyāya ahitaṃva assa. Tenāha ‘‘na seyyo’’ti. Uccakulīnādayo dutiyavārādīhi vuccanti, idha upadhivipattisampattiyo pāpiyādipadehi vuttāti adhippāyo. Tenāha – ‘‘pāpiyoti pāpako lāmako attabhāvo assā’’ti. Seyyaṃsoti hitakoṭṭhāso, hitasabhāvoti attho. Uccakulīnatāti karaṇatthe paccattavacananti āha ‘‘uccākulīnattenā’’ti. ‘‘Vaṇṇo na khīyetha tathāgatassā’’tiādīsu [Pg.196] (dī. ni. aṭṭha. 1.305; 3.141; ma. ni. aṭṭha. 2.425; udā. 53; apa. aṭṭha. 2.7.20; bu. vaṃ. aṭṭha. 4.4; cariyā. aṭṭha. 1.nidānakathā; 2.pakiṇṇakakathā; dī. ni. ṭī. 1.ganthārambhakathāvaṇṇanā; saṃ. ni. ṭī. 1.2.1; a. ni. ṭī. 1.1.1; vajira. ṭī. ganthārambhakathāvaṇṇanā; sārattha. ṭī. 1.ganthārambhakathāvaṇṇanā; netti. ṭī. ganthārambhakathāvaṇṇanā; ma. ni. ṭī. 1.1) viya vaṇṇasaddo idha pasaṃsāpariyāyoti āha ‘‘vessopi hi uḷāravaṇṇo hotī’’ti.

437. ‘Koṭṭhāsa’ means ‘a portion of meat’. ‘Laggāpeyyuṃ’ means ‘they should tie it with sinews or bark and suspend it from a man’s hand or in a dwelling’. ‘Satthadhamma’ means ‘the law of the caravan, the rule to be enacted by the caravan leader among the caravan members’. ‘Tassa nikkhamanatthaṃ’ means ‘for the purpose of the caravan members getting free from that debt’. ‘Pāpaṃ assa’ means ‘it would be harmful to one who attends to such service’. Therefore, he says, ‘it would not be better’. ‘High-born’ and so on are explained by way of the second round and so on; here, the intention is that the misfortunes and fortunes of attachment are described with words like ‘worse’ and so forth. Therefore, he says: ‘‘Pāpiyo’ means ‘his state of being would be bad and inferior’’. ‘Seyyaṃso’ refers to ‘the beneficial share’, meaning ‘a nature that is beneficial’. ‘Uccakulīnatā’ is in the instrumental case, therefore he says, ‘by high birth’. Like in passages such as ‘The Tathāgata’s complexion would not decline’ (Dī. Ni. Aṭṭha. 1.305; 3.141; Ma. Ni. Aṭṭha. 2.425; Udā. 53; Apa. Aṭṭha. 2.7.20; Bu. Vaṃ. Aṭṭha. 4.4; Cariyā. Aṭṭha. 1.nidānakathā; 2.pakiṇṇakakathā; Dī. Ni. Ṭī. 1.ganthārambhakathāvaṇṇanā; Saṃ. Ni. Ṭī. 1.2.1; A. Ni. Ṭī. 1.1.1; Vajira. Ṭī. ganthārambhakathāvaṇṇanā; Sārattha. Ṭī. 1.ganthārambhakathāvaṇṇanā; Netti. Ṭī. ganthārambhakathāvaṇṇanā; Ma. Ni. Ṭī. 1.1), the word ‘vaṇṇa’ here is a synonym for praise. Therefore, he says, ‘Even a Vessa may possess excellent praise’.

440. ‘‘Niravo padasaddo soḷāragottassa akiṇṇamattikāpatto tiṭṭheyya asaṅgacārī’’ti vuttattā bhikkhā caritabbāva, ayaṃ tesaṃ kuladhammoti adhippāyo. Haritvāti apanetvā. Sattajīvo sattavāṇijako. Gopeti rakkhatīti gopo, ārakkhādhikāre niyutto. Asanti lūnanti tenāti asitaṃ, lavittaṃ. Vividhaṃ bhāraṃ ābhañjanti olambanti etthāti byābhaṅgī, kājaṃ.

440. Since it is said, ‘The footstep of the one of the Soḷāra clan is silent; with an unsoiled clay bowl, he should stand, wandering unattached’, therefore alms should be sought. This is their family custom—such is the meaning. ‘Haritvā’ means ‘having taken away’, that is, ‘having removed’. ‘Sattajīvo’ means ‘a trader in living beings’. ‘Gopeti’ means ‘he protects, he guards’, thus ‘gopa’ (cowherd), appointed to the duty of protection. ‘Asitaṃ’ means ‘that by which one cuts’, thus ‘asitaṃ’, the sickle. ‘Byābhaṅgī’ means ‘that on which various loads are brought and hung’, thus ‘byābhaṅgī’, the carrying pole.

441. Anussaratoti anussaraṇahetu kulavaṃsānussaraṇakkhaṇe khattiyotiādinā saṅkhyaṃ gacchati. Tenāha ‘‘porāṇe…pe… anussariyamāne’’ti. Uccanīcattajānanatthañca kulavavatthānaṃ kataṃ hotīti khattiyādikulakammunā tesaṃ catunnaṃ vaṇṇānaṃ sandhanaṃ jīvikaṃ paññapenti brāhmaṇā, tathāgato pana lokuttaradhammameva purisassa sandhanaṃ paññapeti tena sattassa lokaggabhāvasiddhito. Sesaṃ suviññeyyameva.

441. ‘Anussarato’ means ‘because of recollecting’. At the moment of recollecting the family lineage, one is designated as ‘khattiya’, and so on. Therefore, he says, ‘ancient… and so forth… when recollected’. The determination of high and low birth is also established so as to know the difference. Thus, the brahmins teach the connection and livelihood of those four castes—khattiya and so on—through their caste duties. However, the Tathāgata teaches only the supramundane Dhamma as the connection for a person, by which the highest state of that being is achieved. The rest is easily understood.

Esukārīsuttavaṇṇanā līnatthappakāsanā samattā.

The Exposition of the Hidden Meaning in the Commentary on the Esukārī Sutta is complete.

7. Dhanañjānisuttavaṇṇanā

7. Commentary on the Dhanañjāni Sutta

445. Rājagahaṃ parikkhipitvā ṭhitapabbatassāti paṇḍavapabbataṃ sandhāyāha. Rājagahanagarassa dakkhiṇadisābhāge pabbatassa samīpe ṭhito janapado dakkhiṇāgiri. Taṇḍulapuṭakānaṃ pāli etthāti taṇḍulapāli. Tassa [Pg.197] kira dvārasamīpe taṇḍulavāṇijā taṇḍulapasibbake vivaritvā paṭipāṭiyā ṭhapetvā nisīdanti, tenassa ‘‘taṇḍulapālidvāra’’nti samaññā ahosi. Sabbameva sassaṃ gaṇhātīti daliddakassakānaṃ divasaparibbayamattameva vissajjetvā sabbameva āyato nipphannaṃ dhaññaṃ gaṇhāti. Mandasassānīti mandanipphattikāni sassāni.

445. ‘Of the mountain that stands surrounding Rājagaha’—this refers to the Paṇḍava mountain. Dakkhiṇāgiri is a district in the southern part of the city of Rājagaha, located near a mountain. The line of rice bundles is here, hence Taṇḍulapāli. It is said that rice merchants, opening their rice sacks, would sit in order near its gate, arranging them in rows; hence, it became known as 'Taṇḍulapālidvāra.' He takes all the grain—meaning he releases only enough for the daily expenses of the impoverished farmers, taking for himself all the grain produced from his resources. 'Poor crops' means crops with low production.

446. Iminā nayenāti dāsakammakarassa nivāsanabhattavettanānuppadānena maṅgaladivasesu dhanavatthālaṅkārānuppadānādinā ca posetabbo. Mittāmaccānaṃ piyavacanaatthacariyāsamānattatādi mittāmaccakaraṇīyaṃ kattabbaṃ, tathā ñātisālohitānaṃ. Tattha āvāhavivāhasambaddhena ‘‘amhākaṃ ime’’ti ñāyantīti ñātī, mātāpitādisambaddhatāya samānalohitāti sālohitā. Sammā dadantesupi asajjanato natthi etesaṃ tithīti atithi, tesaṃ attanā samānaparibhogavasena atithikaraṇīyaṃ kātabbaṃ, atithibalīti attho. Ñātakabhūtapubbā pettivisayaṃ upagatā pubbapetā, dakkhiṇeyyesu kālena kālaṃ dānaṃ datvā tesaṃ uddisanaṃ pubbapetakaraṇīyaṃ, petabalīti attho. Gandhapupphavilepanajālābhattehi kālena kālaṃ devatānaṃ pūjā devatākaraṇīyaṃ, devatābalīti attho, rājakiccakaraṇaṃ upaṭṭhānaṃ rājakaraṇīyaṃ. Ayampi kāyoti attano kāyaṃ sandhāya vadati. Imamatthaṃ sandhāyāha ‘‘iminā nayena attho veditabbo’’ti.

446. In this manner—one should support servants and laborers by providing clothing, food, and wages, and by offering wealth, garments, ornaments, and so on, on auspicious occasions. For friends and advisors, one should perform the duties of a friend and advisor by speaking kind words, acting for their welfare, treating them as equals, and so on; and likewise for relatives and kin. Herein, 'relatives' are those known as 'these are ours' through connection by marriage; 'kin' are those of the same blood through connection to one's mother, father, and so on. Since there is no fixed date for them, they are called 'atithi' (without a date); one should perform the duty to guests by sharing one's own provisions with them—this is the meaning of 'guest offering.' 'Departed ancestors' are former relatives who have passed on to the realm of the departed. The duty to departed ancestors is to give offerings at the proper times to those worthy of gifts and to dedicate the merit to them—this is the meaning of 'ancestral offering.' The duty to the deities is the worship of deities at the proper times with perfumes, flowers, ointments, incense, and food—this is the meaning of 'deity offering.' The performance of royal duties and service is the duty to the king. 'This body too'—this is said with reference to one's own body. With this meaning in mind, it is said, 'The meaning should be understood in this manner.'

447. Pañca dussīlyakammānīti niccasīlapaṭipakkhadhammā. Dasa akusalakammapathadhammā dasa dussīlyakammāni. Adhammacārī eva visamacārī kāyavisamādicaraṇatoti visamacārīpadassa attho visuṃ na vutto.

447. The five immoral actions—these are qualities opposed to constant virtue. The ten unwholesome courses of action are the ten immoral actions. 'One who behaves unlawfully' is the same as 'one who behaves unevenly'; because of uneven bodily conduct and the like, the meaning of the term 'uneven conduct' is not stated separately.

448-453. Osaranti apasakkanti, khīyantīti attho. Tenāha ‘‘parihāyantī’’ti. Abhisarantīti abhivaḍḍhanavasena pavattanti. Tenāha ‘‘vaḍḍhantī’’ti. Tatrāti brahmaloke. Assāti brahmaloke uppannassa dhanañjānissa. Tato paṭṭhāyāti yadā bhagavatā ‘‘eso, bhikkhave, sāriputto’’tiādi vuttaṃ, tato paṭṭhāya. Catusaccavinimuttanti niddhāretvā vibhajitvā vuccamānehi saccehi vimuttaṃ. Atthato pana tato pubbepi saccavimuttaṃ kathaṃ na kathesiyeva saccavimuttassa niyyānassa abhāvato.

448-453. 'They recede' (osaranti) means they draw back (apasakkanti); that is, they decrease. Therefore, it is said, 'they decline' (parihāyanti). 'They advance' (abhisaranti) means they proceed by way of growth. Therefore, it is said, 'they increase' (vaḍḍhanti). 'There' (tatra) means in the Brahma-world. 'Of him' (assa) means of Dhanañjāni, who was born in the Brahma-world. 'From then on' (tato paṭṭhāya) means from the time when the Blessed One said, 'This, monks, is Sāriputta,' and so on. 'Liberated from the four truths' (catusaccavinimuttaṃ) means liberated from the truths that are spoken of after having been ascertained and analyzed. But in meaning, even before that, how could he have spoken of something as liberated from the truths, since there is no escape that is itself liberated from the truths?

Dhanañjānisuttavaṇṇanāya līnatthappakāsanā samattā.

The Elucidation of the Hidden Meaning in the Commentary on the Dhanañjāni Sutta is complete.

8. Vāseṭṭhasuttavaṇṇanā

8. Commentary on the Vāseṭṭha Sutta

454. Jātiṃ [Pg.198] sodhetukāmā hontīti sahavāsīnaṃ brāhmaṇānaṃ kiriyā parādhena vā asāruppattena vā jātiyā upakkilesaṃ āsaṅkāya taṃ sodhetukāmā honti. Mante sodhetukāmā hontīti mantavacane ācariyamaticodanāya aññena vākyena kenaci kāraṇena saṃsaye uppanne taṃ sodhetukāmā honti. Antarāti vemajjhe, aññatthevā antarāsaddoti tassa aññā kathāti vacanaṃ avagantabbaṃ. Khantīmettānuddayādiguṇasampanno eva ‘‘sīlavāti guṇavā’’tiāha. Tehi sīlassa vissajjanakālepi ‘‘sīlavā’’ti vuccati. Sampannasīlattā vā tehi samannāgato eva hotīti āha ‘‘sīlavāti guṇavā’’ti. Ācārasampannoti sādhu ācāravatto.

454. 'They wish to purify their birth' means they wish to purify their caste, suspecting a defilement of their caste due to the actions, offense, or unsuitability of their fellow Brahmins. 'They wish to purify the hymns' means they wish to purify the Vedic hymns when doubt arises in their recitation due to a challenge from the teacher's opinion or for some other reason. 'Antarā' means 'in the middle'; the saying, 'The word `antarā` is indeed in another sense,' should be understood as 'it is another matter.' One endowed with qualities such as patience, loving-kindness, and compassion is called 'virtuous and possessed of good qualities.' Even at a time of abandoning virtue, he is called 'virtuous' by them. Or, because he is possessed of accomplished virtue, he is indeed endowed with them; therefore it is said, 'virtuous and possessed of good qualities.' 'Accomplished in conduct' means one of good conduct.

455. Sikkhitāti tevijjānaṃ sikkhitā tumhe, na dāni tumhehi kiñci kattabbaṃ atthīti attho. Paṭiññātāti paṭijānitvā ṭhitā.

455. 'Sikkhitā' means you are learned in the three knowledges; the meaning is that there is now nothing more for you to do. 'Paṭiññātā' means having professed, they stand firm.

Vedattayasaṅkhātā tisso vijjā ajjhayantīti tevijjā. Tenāha ‘‘tivedāna’’nti. Tayo vede aṇanti ajjhayantīti brāhmaṇā, tesaṃ. Yaṃ ekaṃ padampi akkhātaṃ, taṃ atthato byañjanato ca kevalino adhiyino appapayogena. Niṭṭhāgatamhāti nipphattiṃ gatā amhā tevijjāya sakasamayassa kathane.

Because they study the three knowledges, known as the triad of Vedas, they are called 'tevijjā' (possessors of the three knowledges). Therefore, it is said, 'of the possessors of the three Vedas' (tivedānaṃ). Brahmins are those who study, that is, learn, the three Vedas. Whatever single word is uttered, they, being accomplished and well-versed, understand it fully in meaning and letter with little effort. 'We have reached the culmination' (niṭṭhāgatamhā) means we have attained consummation in the exposition of our own doctrine concerning the three knowledges.

Manokammato hi vattasampadātikāraṇūpacārenāyamattho vuttoti āha – ‘‘tena samannāgato hi ācārasampanno hotī’’ti.

For this meaning is stated figuratively, by treating mental action as the primary cause of the accomplishment of conduct; hence it is said, 'For, being endowed with that, one is accomplished in conduct.'

Khayātītanti vaḍḍhipakkhe ṭhitanti attho. Sukkapakkhapāṭipadato paṭṭhāya hi cando vaḍḍhatīti vuccati, na khīyatīti. Vandamānā janā namakkāraṃ karonti.

'Khayātītaṃ' means standing in the waxing phase. For the moon is said to increase from the first day of the bright fortnight onward, not to wane. People, venerating, pay homage.

Atthadassanenāti vivaraṇena dassanapariṇāyakaṭṭhena lokassa cakkhu hutvā samuppannaṃ.

'Atthadassanena' means by explanation, with the characteristic of being a guide to vision, having arisen as the eye of the world.

456. Tiṭṭhatu tāva brāhmaṇacintāti – ‘‘kiṃ jātiyā brāhmaṇo hoti udāhu bhavati kammunā’’ti ayaṃ brāhmaṇavicāro tāva tiṭṭhatu[Pg.199]. Jātidassanatthaṃ tiṇarukkhakīṭapaṭaṅgato paṭṭhāya loke jātivibhaṅgaṃ vitthārato kathessāmīti tesaṃ cittasampahaṃsanatthaṃ desetabbamatthaṃ paṭijānāti. Tattha aññamaññā hi jātiyoti idaṃ kāraṇavacanaṃ, yasmā imā jātiyo nāma aññamaññaṃ visiṭṭhā, tasmā jātivibhaṅgaṃ byākarissāmīti.

456. Let the Brahmin's thought wait for now—'Is one a Brahmin by birth or does one become so by action?'—this inquiry about Brahmins can wait. To demonstrate the nature of birth, starting from grass, trees, insects, and moths, I will explain in detail the classification of births in the world—thus he promises the matter to be taught for the purpose of delighting their minds. Herein, 'for these births are distinct from one another' is a statement of reason: because these so-called births are distinct from one another, therefore I will explain the classification of births.

Yasmā idha upādinnakajāti byākātabbabhāvena āgatā, tassā pana nidassanabhāvena itarā, tasmā ‘‘jātivibhaṅgaṃ pāṇāna’’nti pāḷiyaṃ vuttaṃ. Tesaṃ tesaṃ pāṇānaṃ jātiyoti attho. Evanti nidassanaṃ kathetvā nidassitabbe kathiyamāne. Tassāti vāseṭṭhassa. Kāmaṃ ‘‘tesaṃ vohaṃ byakkhissa’’nti ubhopi māṇave nissāya desanā āgatā, tathāpi tattha tattha ‘‘evaṃ, vāseṭṭha, jānāhī’’tiādinā vāseṭṭhameva ālapanto bhagavā tameva iminā niyāmena pamukhaṃ akāsi. Tena vuttaṃ ‘‘tassāti vāseṭṭhassā’’ti. Jātibhedo jātiviseso, jātiyā bhedo pākaṭo bhavissati nidassanena vibhūtabhāvaṃ āpāditena paṭiññātassa atthassa vibhūtabhāvāpattito. Āma na vaṭṭatīti kammanānatāya eva upādinnanānatāya paṭikkhepapadametaṃ, na bījanānatāya anupādinnanānatāya paṭikkhepapadanti dassetuṃ ‘‘kammaṃ hī’’tiādi vuttaṃ. Tassattho – taṃtaṃyonikhipanamattaṃ kammassa sāmatthiyaṃ, taṃtaṃyoniniyatā pana ye vaṇṇavisesā, te taṃtaṃyonisiddhiyāva siddhā hontīti taṃ pana yonikhipanakammaṃ taṃtaṃyonivisiṭṭha-visesābhibhūtāya payoganipphattiyā, asaṃmucchitāya eva vā paccayabhūtāya bhavapatthanāya abhisaṅkhatamevāti viññātabbapaccayavisesena vinā phalavisesābhāvato etaṃ samīhitakammaṃ patthanādīhi ca bhinnasattitaṃ visiṭṭhasāmatthiyaṃ vā āpajjitvā cakkhundriyādivisiṭṭhaphalanibbattakaṃ jāyati, evaṃ yonikhipanataṃyoniniyatavisesāvahatā hotīti. Therena hi bījanānatā viya kammanānatāpi upādinnakanānatāya siyā nu kho paccayoti codanaṃ paṭikkhipitvā paccayavisesavisiṭṭhā kammanānatā pana paccayoti nicchitanti daṭṭhabbaṃ.

Because here birth based on clinging is to be explained, while the other is by way of illustration, therefore it is said in the text, 'the classification of births among beings.' The meaning is the birth of each and every one of those beings. Thus, having stated the illustration, what is to be illustrated is being discussed. 'His' refers to Vāseṭṭha. Although the teaching is given with reference to both young men, as in 'I will explain to you both,' yet here and there the Blessed One addresses Vāseṭṭha alone, saying, 'Thus, Vāseṭṭha, you should know,' etc., making him foremost in this manner. Therefore, it is said, '“his” refers to Vāseṭṭha.' The distinction of birth, the variety of birth, the division of birth will become evident; by the illustration, the meaning of the promised statement will become clear by means of its manifestation. 'No, it is not right'—this is a term of refutation regarding the diversity of what is acquired through the diversity of kamma. It is not a term of refutation regarding the diversity of what is not acquired through the diversity of seed. To show this, 'kamma is...' and so on is said. The meaning is this: the mere casting into a particular womb is the capacity of kamma. However, those particular characteristics determined by a particular womb are established by the success of that womb itself. But that kamma of casting into a womb is conditioned by the aspiration for existence, which becomes a condition that is either unconfused or is the result of an application overcome by the specific distinction of that particular womb. Thus, because without a specific determining condition there is no specific result, it should be understood that this intended kamma, having attained a distinct power or a special capacity through aspiration and so on, arises as a producer of distinctive results like the eye faculty, etc. In this way, the act of casting into a womb brings about the distinctions determined by that womb. For the Elder, the objection, 'Could it be that the diversity of kamma, like the diversity of seed, is a condition for the diversity of what is acquired?' is rejected, and it should be seen as certain that the diversity of kamma, distinguished by specific conditions, is indeed the condition.

Nānāvaṇṇāti nānappakāravaṇṇā. Tālanāḷikerādīnaṃ loke abhiññātatiṇajātibhāvato visesena gayhati abhiññātasotanayena. Jātiyā brāhmaṇovāti aṭṭhānapayutto eva-saddo, jātiyāva [Pg.200] brāhmaṇo bhaveyyāti yojanā. Na ca gayhatīti tiṇarukkhādīsu viya brāhmaṇesu jātiniyatassa liṅgassa anupalabbhanato, pivanabhuñjanakathanahasanādikiriyāya brāhmaṇabhāvena ekantikaliṅganiyatāya mantajjhenādiṃ vinā anupalabbhanato ca. Vacībhedenevāti āhaccavacaneneva.

"Of various colors" means of various kinds of colors. Things like palms and coconuts are grasped with distinction by way of what is well-known, because they are well-known types of grass in the world. Regarding "By birth, a brahmin," the word 'eva' is used in an inappropriate context; the construction should be: "Only by birth could one be a brahmin." And "it is not grasped" because among brahmins, unlike among grasses, trees, and so on, a sign determined by birth is not found; and because, apart from chanting mantras and meditation, an action such as drinking, eating, speaking, or laughing, which is determined as a conclusive sign of being a brahmin, is not found. "By a difference in speech alone" means by a mere assertion.

Kīṭe paṭaṅgetiādīsu jātinānatā labbhati aññamaññaliṅgavisiṭṭhatādassanā. Kunthā kīṭakā, khajjakhādakā kipillikā. Uppatitvāti uḍḍetvā uḍḍetvā. Paṭabhāvaṃ gacchantīti vā paṭaṅgā, na khuddakapāṇakā kīṭā nāma. Tesampi kīṭakānaṃ.

Among insects, grasshoppers, and so on, diversity of birth is found, because they are seen to be distinguished by mutual signs. `Kunthā` are small insects; `khajjakhādakā` are ants. `Uppatitvā` means having flown up repeatedly. Alternatively, they are `paṭaṅgā` because they attain a winged state; they are not the tiny creatures called `kīṭā`. This applies even to those small insects.

Kāḷakādayoti kalandakādayo.

The Kāḷaka and so on means the Kalandaka and so on.

Udaraṃyeva nesaṃ pādā udareneva sampajjanato.

Their feet are their very belly, because they move by means of the belly.

Saññāpubbako vidhi aniccoti dassento ‘‘udake’’ti āha yathā ‘‘vīrassa bhāvo vīriya’’nti.

Showing that a rule based on convention is not absolute, he said, 'in water,' just as 'the state of a hero is heroism.'

Pattasamudāye pakkhasaddoti ‘‘pattehi yantī’’ti vuttaṃ. Na hi avayavabyatirekena samudāyo atthi.

The word 'wing' refers to an aggregate of feathers; thus it is said, 'they go by means of feathers.' For an aggregate does not exist apart from its constituent parts.

Saṅkhepena vutto ‘‘jātivasena nānā’’tiādinā. Ettha padatthe dubbiññeyyaṃ natthīti sambandhamattaṃ dassetuṃ ‘‘tatrāyaṃ yojanā’’tiādi vuttaṃ. ‘‘Na hi brāhmaṇānaṃ edisaṃ sīsaṃ hoti, khattiyānaṃ edisanti niyamo atthi yathā hatthiassamigādīna’’nti idameva vākyaṃ sabbattha netabbaṃ. Taṃ saṃṅkhipitvā dassento ‘‘iminā nayena sabbaṃ yojetabba’’nti āha.

In brief, it is stated as 'diverse due to birth,' and so forth. Here, there is no difficulty in understanding the meaning of the words; it is merely to show the connection, hence it is said, 'here is the application,' and so forth. 'There is no fixed rule that Brahmins have heads of this kind, or Khattiyas heads of that kind, as with elephants, horses, deer, and so forth.' This very statement should be applied everywhere. Summarizing this, he says, 'In this way, everything should be connected.'

Tassāti yathāvuttanigamanavacanassa ayaṃ yojanā idāni vuccamānā yojanā veditabbā.

Of that previously stated concluding statement, this is the explanation; the interpretation now being given should be understood.

457. Vokāranti vokaraṇaṃ, yena visiṭṭhatāya na vokarīyati jātibhedoti attho. Tenāha ‘‘nānatta’’nti.

457. `Vokāra` means distinguishing. The meaning is that by which a difference of birth is not specifically distinguished. Therefore, he said, 'diversity.'

Gorakkhādiupajīvanena ājīvavipanno, hiṃsādinā sīlavipanno, nikkhittavattatādinā ācāravipannoti. Sāmaññajotanā visese niviṭṭhā hotīti āha ‘‘gorakkhanti khettarakkha’’nti. ‘‘Goti hi pathaviyā nāma’’nti. Tehi tehi upāyehi sikkhitabbaṭṭhena sippaṃ, tattha kosallaṃ. Paresaṃ [Pg.201] īsanaṭṭhena hiṃsanaṭṭhena isso, so assa atthīti isso yodhājīviko, issassa kammaṃ paharaṇaṃ, usuṃ sattiñca nissāya pavattā jīvikā issattaṃ. Tenāha ‘‘āvudhajīvika’’nti. Yaṃ nissāya assa jīvikā, tadeva dassetuṃ ‘‘usuñca sattiñcā’’ti vuttaṃ.

By making a living through cattle-tending and so forth, one is deficient in livelihood; by harming and so forth, one is deficient in virtue; by abandoning prescribed duties and so forth, one is deficient in conduct. The explanation of the general term is established in the specific instance; hence it is said: '`Gorakkha` means guarding fields.' For '`go`' is a name for the earth. A craft is so-called because it is to be trained in by various means; proficiency is skill in that. An `issa` (master) is so-called in the sense of ruling or harming others; one who has this is an `issa`, one who lives as a warrior. The work of an `issa` is striking; the livelihood that proceeds depending on the arrow and the spear is `issatta` (mastery). Therefore, it is said: 'one who lives by weapons.' To show that on which his livelihood depends, it is said: 'the arrow and the spear.'

Brahmaṃ vuccati vedo, taṃ aṇati jānātīti brāhmaṇo, jānanañca porāṇehi brāhmaṇehi vihitaniyāmena brāhmaṇehi katopasamena anuṭṭhānatapena yathā ‘‘ājīvasīlācāravipanno natthī’’ti brāhmaṇadhammikehi lokiyapaṇḍitehi ca sampaṭicchito, tathā paṭipajjanamevāti āha ‘‘evaṃ brāhmaṇasamayena…pe… sādhetvā’’ti. Evaṃ santeti evaṃ ājīvasīlācāravipannassa abrāhmaṇabhāve sati na jātiyā brāhmaṇo hoti, guṇehi pana ājīvasīlācārasampattisaṅkhātehi brāhmaṇo hoti, tasmā guṇānaṃyeva brāhmaṇabhāvakaraṇato catuvaṇṇavibhāge yattha katthaci kule jāto yo sīlādiguṇasampannatāya guṇavā, so vuttalakkhaṇena nippariyāyato bāhitapāpatāya brāhmaṇoti ayamettha brāhmaṇabhāve ñāyoti, evaṃ ñāyaṃ atthato āpannaṃ katvā. Nanti tameva yathāvuttaṃ ñāyaṃ. Yo brāhmaṇassa saṃvaṇṇitāyāti mātuyā ubhatosujātatādikulavaṇṇena saṃvaṇṇitāya pasatthāya yathārūpāya brāhmaṇassa mātā bhavituṃ yuttā, tathārūpāya mātarisambhūto. Etena catunnaṃ yonīnaṃ yattha katthaci visesaniṭṭhā katā. Tenāha ‘‘tatrāpi visesenā’’ti. Evaṃ sāmaññato visesaniṭṭhāvasena ‘‘yonijaṃ mattisambhava’’nti padassa atthaṃ vatvā idāni sāmaññajotanaṃ anādiyitvā visesajotanāvaseneva atthaṃ vattuṃ ‘‘yācāya’’ntiādi vuttaṃ. Parisuddhauppattimaggasaṅkhātā yoni vuttāti anupakkuṭṭhabhāvena parisuddhauppattimaggasaṅkhātā yā cāyaṃ yoni vuttāti sambandho. Tatopi jātasambhūtattāti tato yonito jātattā mātāpettisampattito sambhūtattā.

`Brahma` is said to be the Veda; one who studies or knows it is a `brāhmaṇa`. And the knowing, and the very practice according to the rule established by the ancient brahmins—with the calm effected by brahmins and with non-arising asceticism—is accepted by brahmins who are followers of the Dhamma and by worldly wise people, such that one is not deficient in livelihood, virtue, and conduct. Thus he says, 'in this way, by the brahmin convention... having accomplished...' This being so, since one who is deficient in livelihood, virtue, and conduct is in a state of not being a brahmin, one is not a brahmin by birth. Rather, one is a brahmin through qualities, that is, the accomplishment of livelihood, virtue, and conduct. Therefore, since it is qualities alone that make one a brahmin, whoever, born in any family whatsoever within the division of the four castes, is virtuous through the accomplishment of qualities like virtue, is a brahmin in the definitive sense due to having banished evil according to the stated characteristic. This is the principle here regarding being a brahmin. Having thus arrived at this principle in terms of meaning... `Naṃ` refers to that very principle as stated. 'Of one praised as a brahmin' means born of a mother who is praised and commended for her pure birth on both sides and her lineage, a mother of such a kind as is fit to be the mother of a brahmin. By this, a specific conclusion is made regarding any of the four kinds of birth. Therefore he says, 'therein also specifically.' Having thus explained the meaning of the phrase 'womb-born, mother-produced' by way of a general statement and a specific conclusion, now, disregarding the general explanation, in order to state the meaning only by way of the specific explanation, he says 'because of...' and so on. 'The womb, described as the path of pure origin, is stated'—the connection is: 'this womb which is described as the path of pure origin, being uncorrupted.' 'Because of being born and produced from that' means because of being born from that womb and produced from the excellence of mother and father.

Visiṭṭhattāti samudāyabhūtā manussā rāgādinā visiṭṭhattā. Rāgādinā saha kiñcanenāti sakiñcano. Tatheva rāgādisaṅkhātena palibodhanaṭṭhena saha palibodhenāti sapalibodho. Sabbagahaṇapaṭinissaggenāti upādānasaṅkhātassa sabbassa gahaṇassa paṭinissajjanena. Yasmā bāhitapāpo attano santānato bahikatapāpo, tasmā tamahaṃ brūmi brāhmaṇanti [Pg.202] attho vattabbo. Evarūpo etissā kathāya upadeso nānappakārato vibhatto, tasmā tattha tattha vuttanayeneva veditabbo.

`Visiṭṭhattā` means because humans, who exist as an aggregate, are distinguished by lust and so forth. `Sakiñcano` means with an impediment, that is, with an impediment along with lust and so forth. Similarly, `sapalibodho` means with an obstruction, that is, with an obstruction in the sense of being an obstacle, which is reckoned as lust and so forth. `Sabbagahaṇapaṭinissaggena` means by the relinquishing of all grasping, that is, by the relinquishing of all grasping which is reckoned as clinging. Because `bāhitapāpo` means one who has banished evil from his own mental continuum, therefore, 'him I call a brahmin'—this is the meaning to be supplied. Such is the instruction of this discourse, analyzed in various ways. Therefore, it should be understood according to the method stated in each respective case.

458. Gahitadaṇḍesūti paresaṃ daṇḍena viheṭhanaṃ anidhāya ādinnadaṇḍesu.

458. `Gahitadaṇḍesu` means among those who have taken up the rod, not inflicting violence on others with the rod.

459. Kiñci gahaṇanti taṇhāgāhādīsu kiñci gāhaṃ.

459. `Kiñci gahaṇaṃ` refers to any kind of grasping, such as the grasping of craving and so forth.

Yena kāmabhavena mānusakehi pañcahi kāmaguṇehi yuñjati, taṃ mānusakaṃ yogaṃ. ‘‘Mānusakaṃ yoga’’nti ettha ca ekadesaṃ gahetvā vuttaṃ, esa nayo ‘‘dibbayoga’’nti etthāpi. Sabbayogavisaṃyuttanti padadvayena vuttehi sabbakilesayogehi vippayuttaṃ.

That sensual nature by which one is yoked to the five human strands of sensual pleasure is the 'human yoke.' And here in 'human yoke,' it is spoken of by taking a part for the whole; this same method applies also in 'divine yoke.' 'Disjoined from all yokes' means disjoined from all the yokes of the defilements spoken of by these two terms.

Ratinti abhiratiṃ āsattiṃ. Kusalabhāvanāyāti kāyabhāvanādi kusaladhammabhāvanāya ukkaṇṭhitaṃ. Vīriyavantanti vīriyasabbhāvena vīraṃ niddisati, vīrabhāvo hi vīriyanti.

`Rati` means delight, attachment. 'With the cultivation of the wholesome' means discontented with the cultivation of wholesome states such as the development of the body and so on. `Vīriyavantaṃ` (energetic) indicates a hero by the very nature of energy; for heroism is energy.

Sundaraṃ ṭhānanti nibbānaṃ. Sundarāya paṭipattiyā ariyapaṭipattiyā.

`Sundaraṃ ṭhānaṃ` means Nibbāna. By the beautiful practice means by the noble practice.

Nibbattinti pariyosānaṃ. Atīteti atītakoṭṭhāse. Kiñcanakārakoti palibodhahetubhūto.

`Nibbattim` means the culmination. `Atīte` means in the past division. `Kiñcanakārako` means a cause of obstruction.

Asekkhe sīlakkhandhādike mahante guṇe. Pañcannaṃ mārānaṃ vijitattā vijitavijayaṃ.

In the great qualities of the adept, such as the aggregate of virtue. `Vijitavijayaṃ` means one who has won the victory, because the five Māras have been conquered.

460. Idaṃ ajānantāti ‘‘jātiyā brāhmaṇo’’ti idaṃ lokasamaññāmattanti ajānantā. Ye brāhmaṇesu nāmagottaṃ nāma tatiyaṃ diṭṭhābhinivesaṃ janenti, sāva nesaṃ diṭṭhi. Kataṃ abhisaṅkhatanti parikappanavaseneva kataṃ ṭhapitaṃ tadupacitaṃ, na hetupaccayasamāyogena. Samuccāti sammutiyā. Kā pana sā sammutīti āha ‘‘samaññāyā’’ti, lokasamaññātenāti attho. Sammā pana paramatthato ajānantānaṃ nāmagottaṃ evaṃ kappetīti āha ‘‘no ce’’tiādi. Taṃ pana asantampi paramatthato santatāyeva abhinivisanti, tesamayaṃ dosoti dassetuṃ ‘‘evaṃ pakappita’’ntiādi vuttaṃ. Tenāha bhagavā – ‘‘janapadaniruttiṃ nābhiniveseyyā’’ti [Pg.203] (ma. ni. 3.331). Ajānantā noti ettha no-saddo avadhāraṇattho – ‘‘na no samaṃ atthi tathāgatenā’’tiādīsu (khu. pā. 6.3) viyāti āha ‘‘ajānantāva evaṃ vadantī’’ti.

460. 'Idaṃ ajānanta' means not knowing that 'a brahmin by birth' is merely a worldly convention. Those who, regarding brahmins, generate an adherence to a third view based on name and clan—that is their view. 'Kataṃ abhisaṅkhataṃ' means what is made and established merely by way of conceptualization, accumulated through that, not by the combination of causes and conditions. 'Samuccā' means by convention. What, then, is that convention? He says, 'by designation'—meaning by worldly designation. But for those who do not rightly know in the ultimate sense, name and clan are conceived thus, as he says: 'if not,' and so forth. Though it is non-existent in the ultimate sense, they adhere to it as if it were existent; to show this fault of theirs, it is said: 'thus conceived,' and so forth. Therefore, the Blessed One said: 'One should not be attached to regional dialects' (MN 3.331). In 'ajānantā no', the word 'no' has the meaning of emphasis—as in 'there is none equal to the Tathāgata,' and so forth (Khp. 6.3)—thus he says: 'it is precisely those not knowing who speak thus.'

Nippariyāyanti bhāvanapuṃsakaniddeso, nippariyāyena ujukamevāti attho, na pubbe viya ‘‘yo hi kocī’’ti pariyāyavasena. ‘‘Na jaccā’’ti gāthāya pubbaddhena jātivādaṃ paṭikkhipanto pacchimaddhena kammavādaṃ patiṭṭhapento. Tatthāti tissaṃ gāthāyaṃ. Upaḍḍhagāthāya vitthāraṇatthanti upaḍḍhagāthāya atthaṃ vitthāretuṃ ‘‘kassako kammunā’’ti vuttaṃ. Tattha purimāya catūhi pādehi, pacchime dvīhi dvinnampi sādhāraṇato attho vitthārito. Tattha kasikammādīti ādi-saddena sippakammavāṇijādi saṅgaho.

'Nippariyāyaṃ' is a designation in the neuter gender, meaning directly and straightforwardly, not as before by way of circumlocution with 'whoever.' With 'Na jaccā'—in the first half of the verse, he rejects the doctrine of birth, while in the latter half, he establishes the doctrine of kamma. 'Tattha' means in this verse. 'To elaborate on the half-verse' means that to elaborate on the meaning of the half-verse, it is said: 'a farmer by kamma,' and so forth. There, by the first four lines and by the latter two, the meaning common to both is elaborated. There, in 'farming, and so forth'—by the word 'and so forth,' crafts, trade, and so forth are included.

Paṭiccasamuppādapadhānavacanaviññeyyo paccayo paṭiccasamuppādasaddassa attho paccayuppannāpekkhāya hotīti āha – ‘‘iminā paccayena etaṃ hotī’’ti. Yaṃ panettha vattabbaṃ, taṃ visuddhimagge (visuddhi. 2.570) taṃsaṃvaṇṇanāyañca (visuddhi. mahāṭī. 2.570) vuttanayena veditabbaṃ. Sammānāvamānārahakuleti sammānārahe khattiyādikule, avamānārahe caṇḍālādikule kammavasena upapatti hoti kammassa vipaccamānokāsakaratāya vinā tādisāya uccanīcakulanibbattiyā abhāvato. Aḍḍhadaliddatādi aññāpi hīnapaṇītatā.

The meaning of the word 'paṭiccasamuppāda' is 'condition,' which is to be understood from the primary statement of dependent origination; it is relative to what has arisen from a condition, thus he says: 'With this as a condition, that comes to be.' Whatever should be stated here, that should be understood according to the method stated in the Visuddhimagga (Vism. 2.570) and its commentary (Vism-mhṭ. 2.570). 'In families worthy of honor and dishonor' means an arising occurs in families worthy of honor, such as the Khattiya class, and in families worthy of dishonor, such as the Caṇḍāla class, due to kamma creating the opportunity for ripening, because without such a birth in a high or low family, it would not occur. 'Wealth, poverty, and so forth' refers to other inferior and superior states.

Kammunāti cettha yathā lokapajāsattasaddehi eko evattho vutto, evaṃ sesasaddehipi, adhippāyaviseso pana tattha atthīti dassetuṃ ‘‘purimapadena cetthā’’tiādi vuttaṃ. Nāyaṃ loko brahmanimmito kammena uppajjanato. Na hi sannihitakāraṇānaṃ phalānaṃ aññena uppattidiṭṭhi yujjati. Tenāha ‘‘diṭṭhiyā paṭisedho veditabbo’’ti. Yaṃ panettha vattabbaṃ taṃ visuddhimaggasaṃvaṇṇanādīsuvuttanayena veditabbaṃ. Tathā lokassa paṭhamuppatti na brahmunāti ‘‘kammunā hi tāsu tāsū’’tiādi vuttaṃ. Tatiyena ‘‘ayaṃ loko ādito pabhuti pabhavakammunā vattatī’’ti vuttamatthaṃ nigameti.Vuttassevatthassa sūcanañhi nigamanaṃ. Taṃ pana niyamatthaṃ hotīti āha ‘‘kammeneva baddhā hutvā pavattanti, na aññathā’’ti[Pg.204]. Catutthena padena. Yāyatoti gacchato. Nibbattatoti nibbattantassa. Pavattatoti pavattantassa.

Here, in 'by kamma,' just as a single meaning is expressed by the words 'world,' 'people,' and 'beings,' so too with the remaining words. However, to show that there is a particular intention, it is said, 'By the first term here,' and so forth. This world is not created by Brahmā, because it arises from kamma. For the view that effects of present causes arise from something else is not tenable. Therefore he says, 'This should be understood as a rejection of that view.' Whatever should be stated here is to be understood in the way it is stated in the commentary on the Visuddhimagga and so on. Similarly, that the initial arising of the world is not from Brahmā is stated with 'For by kamma in this and that,' and so forth. By the third statement, he concludes the meaning stated as: 'This world, from the beginning onward, proceeds due to kamma as its origin.' For a conclusion is indeed an indication of the meaning already stated. And it serves the purpose of determination, as he says: 'Bound by kamma alone do they proceed, not otherwise.' By the fourth term: 'Yāyato' means 'of one who goes.' 'Nibbattato' means 'of one who is produced.' 'Pavattato' means 'of one who continues.'

Dhutadhammā visesato taṇhāya santattavasena vattantīti āha ‘‘tapenāti dhutaṅgatapenā’’ti. Methunavirati visesato brāhmaṇānaṃ brahmacariyanti sā idha brahmacariyenāti adhippetāti āha ‘‘brahmacariyenāti methunaviratiyā’’ti. Etenāti iminā ‘‘tapenā’’tiādīhi catūhi padehi vuttena. Seṭṭhenāti uttamena. Saṃkilesavisuddhiyā parisuddhena. Brahmanti brahmabhāvaṃ seṭṭhabhāvaṃ. So panettha atthato brāhmaṇabhāvoti āha ‘‘brāhmaṇabhāvaṃ āvahatī’’ti.

Because the ascetic practices proceed especially by way of scorching craving, he says, 'by austerity, meaning by the austerity of the dhutaṅgas.' Abstinence from sexual intercourse is especially the brahmacariya of brahmins; that is intended here by the term 'brahmacariya,' hence it is said, 'by brahmacariya, meaning by abstinence from sexual intercourse.' 'By this' means by what is said by these four terms beginning with 'by austerity.' 'By the best' means by the highest. 'By purification from defilements' means by what is thoroughly pure. 'Brahma' means the state of Brahma, the highest state. Here, that means in substance the state of a brahmin, hence it is said, 'it brings about the state of a brahmin.'

Brahmā ca sakko cāti sakkagarukānaṃ sakko sakkenapi garukātabbato, brahmagarukānaṃ brahmā brahmunāpi garukātabbato. Vijānatanti paramatthabrāhmaṇassa visesaṃ jānantānaṃ viññūnaṃ. Aviññuno hi appamāṇaṃ. Tenāha – ‘‘paṇḍitāna’’nti. Sesaṃ suviññeyyameva.

'Brahmā and Sakka' are mentioned because for those who revere Sakka, the true brahmin is to be revered even by Sakka, and for those who revere Brahmā, he is to be revered even by Brahmā. 'They understand' means the wise ones who discern the distinction of a brahmin in the ultimate sense. For to the ignorant, he is immeasurable. Therefore, it is said: 'of the wise.' The rest is easily understood.

Vāseṭṭhasuttavaṇṇanāya līnatthappakāsanā samattā.

The Explanation of the Hidden Meaning in the Commentary on the Vāseṭṭha Sutta is complete.

9. Subhasuttavaṇṇanā

9. The Commentary on the Subha Sutta

462. Tudisaññāto gāmo nigamo etassāti todeyyo, tassa attajo todeyyaputtoti āha ‘‘tudigāmā’’tiādi. Ārādhakoti saṃrādhako. Dhammanisanti yasmā sampādanena paripūraṇena icchitā, tasmā vuttaṃ ‘‘sampādako paripūrako’’ti. Ñāyati nicchayena gameti nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenāti ñāyo, tato etassa sampādakahetubhāvato ñāyo dhammo ariyamaggo taṃ ñāyaṃ dhammaṃ. Tenāha ‘‘kāraṇadhamma’’nti. Anavajjanti avajjapaṭipakkhaṃ.

462. One from the village or town known as Tudi is a Todeyya; his son is Todeyyaputta. Thus it is said, 'from the village of Tudi,' and so forth. 'Ārādhaka' means an accomplisher. Regarding 'nisanti' in 'dhammanisanti': because it is desired through accomplishment and fulfillment, it is said to mean 'the accomplisher, the fulfiller.' One goes (`ñāyati`) to Nibbāna with certainty by this, or Nibbāna is penetrated (`paṭivijjhīyati`) by this; therefore it is 'ñāya' (the way). Because this is the cause for its accomplishment, the `ñāya` is the Dhamma, the Noble Path; this is the 'just Dhamma' (`ñāyaṃ dhammaṃ`). Therefore he says, 'the causal Dhamma.' 'Anavajja' means the opposite of blameworthy.

463. Vaṭṭacārakato niyyātīti niyyānikaṃ īkārassa rassattaṃ ya-kārassa ca ka-kāraṃ katvā. Niyyāne vā niyuttaṃ, niyyānaṃ sīlanti vā niyyānikaṃ, tappaṭipakkhato aniyyānikaṃ. Sā pana atthato akusalakiriyāti āha ‘‘akusalapaṭipada’’nti.

463. It is 'niyyānika' because it leads out (`niyyāti`) from the prison of the round of rebirths (`vaṭṭacārakato`), by shortening the `ī` and changing the `ya` to `ka`. Or, it is 'niyyānika' because it is employed in the leading out, or because its nature is to lead out; its opposite is 'aniyyānika.' But that, in meaning, is an unwholesome action, thus he says, 'unwholesome practice.'

Bahubhāvavācako [Pg.205] idha mahāsaddo ‘‘mahājano’’tiādīsuviyāti āha ‘‘mahantehi bahūhī’’ti. Atthoti payojanaṃ. Mahantānīti bahulāni. Kiccānīti kātabbāni. Adhikaraṇānīti adhikārajīvikārūpāni. Gharāvāsakammameva pañcabalikaraṇadasaatthaṭṭhānabhāvato lokayātrāya ca sampavattiṭṭhānabhāvato jīvitavuttiyā vā hetubhāvato gharāvāsakammaṭṭhānaṃ.

Here, the word 'mahā' expresses multiplicity, as in 'mahājano' and so forth, hence it is said, 'by the great, by the many.' 'Attha' means purpose. 'Mahantāni' means abundant. 'Kiccāni' means duties. 'Adhikaraṇāni' refers to matters of administration and livelihood. Household life itself, due to its being the basis for the five offerings and the ten grounds of affairs, and its being the basis for the continuation of worldly life, or its being the cause of sustenance, is the 'basis of household activity' (`gharāvāsakammaṭṭhāna`).

‘‘Appakenapi medhāvī, pābhatena vicakkhaṇo;

Samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhama’’nti. (jā. 1.1.4);

“Even with little, a wise and discerning person, with a small provision, establishes himself, like one fanning a tiny fire.”

Gāthāya vuttanayena cūḷantevāsikassa viya.

In the manner described in the verse, like a junior pupil.

464. Ayoniso pavattitaṃ vāṇijjakammaṃ viya apāyabhūtaṃ kasikammaṃ nidassanabhāve ṭhapetvā ayonisomanasikaraṇavasena pavattaṃ gharāvāsakiccaṃ sandhāyāha – ‘‘yathā kasi…pe… evaṃ gharāvāsakammaṭṭhānampī’’ti. Brāhmaṇabhatto ahosīti so kira bahū brāhmaṇe dhanaṃ datvā yaññaṃ kāresi. Uparīti ‘‘upari upaṭṭhātīti vadehī’’ti brāhmaṇehi attano samayena ācikkhāpitopi yathā upaṭṭhitameva kathetvā kālaṃ katvā niraye nibbatto, atha brāhmaṇā – ‘‘iminā amhākaṃ yaññe doso dinno’’ti kujjhitvā tassa kaḷevaraṃ susānaṃ netuṃ nādaṃsu. Athassa ñātakehi sahasse dinne taṃ sahassaṃ gahetvā gehato nīharituṃ adaṃsu. Kassapasammāsambuddhakāle chattiṃsa itthiyo ‘‘ekā vatthaṃ adāsi, ekā gandhaṃ, ekā sumanamāla’’ntiādinā taṃ taṃ dānamayaṃ puññaṃ katvā āyupariyosāne tāvatiṃsabhavane sakkassa devarañño paricārikā hutvā nibbattiṃsu sahassaaccharāparivārikā, sakkassa devarañño vejayantarathaṃ pesetvā pakkosāpitena guttilācariyabhūtena mahābodhisattena pucchitā taṃ taṃ attanā kataṃ puññaṃ byākariṃsu. Taṃ sandhāya vuttaṃ ‘‘sakalāya guttilavimānakathāya dīpetabba’’nti. Vaṇijjakammaṭṭhānaṃ vipajjamānanti ettha tassa vipajjamānākāro heṭṭhā vutto. Evaṃ pabbajjakammaṭṭhānampi vipajjamānaṃ appaphalaṃ hotīti ānetvā sambandho. Sīlesu aparipūrakārinotiādi tassa vipajjanākāradassanaṃ. Jhānādisukhanti ettha ādi-saddena abhiññāvipassanādisukhassa viya sabrahmacārīhi saddhiṃ sīlasampadādisukhassa [Pg.206] saṅgaho daṭṭhabbo. Arahattampi pāpuṇāti pageva sekkhaputhujjanasampattiyoti adhippāyo.

464. Having established as an example farming, which is a state of woe, and trade, which is carried out improperly, it refers to the practice of household life that proceeds by way of unwise attention, saying: 'Just as farming… so too the practice of household life.' He was Brāhmaṇabhatta because, it is said, he gave much wealth to brahmins and had a sacrifice performed. Regarding 'above' (upari): although instructed by the brahmins at that time, 'Say, “He is attended to above,”' he spoke only of what was present and, after death, was reborn in hell. Then the brahmins, becoming angry, said, 'This man has brought fault upon our sacrifice,' and did not allow his corpse to be taken to the charnel ground. When his relatives gave a thousand, they took that sum and allowed it to be removed from the house. During the time of Kassapa the Fully Enlightened One, thirty-six women—'one gave cloth, one gave perfume, one gave a flower garland,' and so on—performed various meritorious deeds of giving. At the end of their lives, they were reborn as attendants of Sakka, king of the gods, in the Tāvatiṃsa realm, each with a retinue of a thousand celestial nymphs. When summoned by Sakka, king of the gods, who had sent his Vejayanta chariot, the Great Bodhisatta, who was then the teacher Guttila, questioned them, and they each declared the merit they had performed. Referring to this, it is said, 'It should be explained through the entire story of the Guttila Mansion.' Regarding 'trade that fails'—here, the manner of its failure was stated below. In the same way, the practice of renunciation, when it fails, yields little fruit—this connection should be brought in. The phrase beginning with 'one who does not fulfill the virtues' shows the manner of its failure. Regarding 'the happiness of jhāna, etc.'—here, by the word 'etc.,' the inclusion of the happiness of the higher knowledges, insight, and so on, as well as the happiness of the accomplishment in virtue together with fellow practitioners of the holy life, should be understood. The meaning is that one attains even arahantship, let alone the attainments of trainees and ordinary people.

Cāgasīsenāti padhānabhūtena cāgena dānena taṃ avassayaṃ katvā. Ettha te na koci aphāsukabhāvoti. Ujukaṃ katvā aviruddhaṃ katvā, sampayojetvāti attho. Tapacariyanti aggiparicaraṇaṃ, tapacariyañca brahmacariyaggahaṇā duṭṭhullabhāvato.

'By generosity as the chief thing' means making that a support by the chief act of giving, by generosity. The phrase 'Here, there is no discomfort for you' means having made it straight and unopposed; this is the meaning of 'having connected it.' 'Austerity practice' refers to fire worship. And austerity practice is coarse, in contrast to the undertaking of the holy life.

466. Ajānanabhāvanti asabbaññubhāvaṃ. Bhagavato pana sabbaññubhāvo sadevake loke jalatale pakkhittatelaṃ viya pattharitvā ṭhito, na me idaṃ patirūpaṃ, tato parivattissāmīti ‘‘brāhmaṇo, bho, gotamā’’tiādimāha. Paccāharituṃ paṭipakkhena apaharituṃ. Setapokkharasadisoti puṇḍarīkapattasadisavaṇṇo. Suvaṭṭitāti vaṭṭabhāvayuttaṭṭhāne suvaṭṭā. Nāmakaṃyevāti nāmamattameva vacanamattameva. Tathābhūtānaṃ bhāvassapi abhāvena nihīnaṃ nāma hoti, nāma-saddo nihīnapariyāyo. Tenāha – ‘‘lāmakaṃyevā’’ti.

466. 'The state of not knowing' means the state of non-omniscience. But the Blessed One’s omniscience is established, spread throughout the world with its gods like oil poured on the surface of water. Thinking, 'This is not proper for me; I will turn away from this,' he says, 'Brahmin Gotama, sir,' and so on. 'To turn back' means to take away by means of an opposing argument. 'Like a white lotus' means having a color similar to the petal of a white lotus. 'Well-rounded' means well-rounded in places where it is fitting to be round. 'Merely a name' means just a name, just a word. For such beings, due to the absence of the actual state, the name itself is base; the word 'name' is a synonym for 'base'. Hence it is said, 'merely base.'

467. Katamā vācā tesaṃ seyyoti tesaṃ caṅkiyādīnaṃ brāhmaṇamahāsālānaṃ vuccamānavibhāgāsu vācāsu katamā vācā seyyoti. ‘‘Seyyā’’ti liṅgavipallāsena vuttaṃ. Sammutiyāti avilaṅghitasādhumariyādāya lokasammutiyā. Tenāha ‘‘lokavohārenā’’ti. Mantāti mantāsaṅkhātāya paññāya mantetvā jānitvā. Tenāha ‘‘tulayitvā’’ti. Atthasaṃhitanti hetusañhitaṃ. Taṃ pana ekaṃsato yuttiyuttaṃ hotīti āha – ‘‘kāraṇanissita’’nti. Āvutotiādīsu ādito abhimukhaṃ ñāṇagatiyā vibandhanena āvuto, āvariyena visesato ñāṇagatiyā nibandhanena nivuto, evaṃ ophuṭo paliguṇṭhito. Pariyonaddhoti samantato onaddho chādito. Tenāha ‘‘paliveṭhito’’ti.

467. 'Which speech is better for them?' means: among the various kinds of speech addressed to those great brahmin householders like Caṅkī, which speech is better? 'Better' (seyyā) is said with a reversal of gender. 'By convention' means by the worldly convention that does not transgress the proper bounds of the virtuous. Hence it is said, 'by worldly usage.' 'By reflecting' (mantā) means knowing after having reflected with the wisdom called 'mantā.' Hence it is said, 'having weighed.' 'Connected with meaning' means connected with reason. That, however, is entirely endowed with logic, hence it is said, 'based on reason.' In 'covered,' etc., `āvuto` (covered) means obstructed from the beginning by the binding of the movement of knowledge towards it; `nivuto` (enveloped) means especially bound by the binding of the movement of knowledge through covering; thus `ophuṭo` (enclosed) and `paliguṇṭhito` (entangled). 'Completely wrapped' (pariyonaddho) means bound and covered all around. Hence it is said, 'encompassed.'

468. Sace etaṃ kāraṇamatthīti ‘‘nissaṭṭhatiṇakaṭṭhupādāno aggi jalatī’’ti etaṃ kāraṇaṃ sace atthi yadi siyā, so aparo tiṇakaṭṭhupādāno aggi yadi bhaveyya. Sadoso sādīnavo saparikkileso. Parisuddhoti upakkilesābhāvena sabbaso suddho. Jāti ādīnaṃ abhāvenāti jātipaccayānaṃ kammakilesānaṃ niggamena.

468. 'If this reason exists' means: if this reason—'a fire with its fuel of grass and sticks discarded burns'—were to exist, then that other fire would be one with fuel of grass and sticks. With fault, with danger, with defilements. 'Purified' means completely pure due to the absence of defilements. 'By the absence of birth, etc.' means by the departure of the conditions for birth, namely kamma and defilements.

469. Na [Pg.207] niccalā tiṭṭhantīti tattha pakkhipitabbassa labbhamānattā yathāpaññattaṃ hutvā niccalā akampiyā na tiṭṭhanti. Taṃ dosaṃ taṃ ūnatādosaṃ.

469. ‘They do not remain unchanging’ means that because something to be inserted there is obtainable, they do not remain firm and unmoving as they were established. That is a fault, that is a fault of deficiency.

Aññasmiṃ asatīti atthabhañjakamusāvāde asati. So hi attano santakassa adātukāmatādivasena pavattassa akammapathappattassa musāvādabhāvassa viparīto añño idha adhippeto. Tathā hi itaro yebhuyyena vaḷañjitabbato voharitabbato vaḷañjakamusāvādoti āha. Na kadāci musāvādīti dve kathā na kathenti. Bāhirakānaṃ anavajjatapasammatāyapi nissitoti vattuṃ āha ‘‘sīlavā tapanissitako hoti’’ti. Vivaṭamukhā mantajjhenamaṇḍitā sabbaso sajjhāyā honti, na itareti āha ‘‘pabbajitā niccaṃ sajjhāyantī’’ti.

'When there is no other' means in the absence of false speech that destroys the meaning. For here, another kind of false speech is intended, one that is contrary to the nature of false speech that has reached an unwholesome course of action, such as that which arises from the desire not to give what belongs to oneself, and so forth. Thus, the other is called 'false speech for practical use' because it is generally to be used and spoken. 'Never a speaker of falsehood' means they do not speak with two tongues. To say that he is reliant even on the asceticism considered blameless by outsiders, he says, 'He is virtuous and reliant on asceticism.' Their mouths are open, adorned with the meditation on mantras; they are entirely engaged in recitation, not otherwise. Hence it is said, 'The renunciants constantly recite.'

470. Ciraṃ nikkhantoti niggato hutvā cirakāle. Na sabbaso paccakkhā honti satisammohato maggānañca aññathā karaṇato. Cirāyitattanti ‘‘ayaṃ maggo’’ti kathanassa cirāyanaṃ. Vitthāyitattanti asappaṭibhānaṃ. Taṃ pana saupamāha dassetuṃ ‘‘yathā’’tiādi vuttaṃ.

470. 'Having gone forth for a long time' means having gone out and been gone for a long time. They are not entirely rejected because of confusion of mindfulness and because of practicing the paths wrongly. 'Being delayed' means the delay in saying, 'This is the path.' 'Being diffuse' means lack of ready wit. To illustrate this with a simile, 'Just as,' and so forth, is said.

Balasampannoti kāyabalena samannāgato. Pamāṇakataṃ kammaṃ nāma pamāṇakarānaṃ rāgādikilesānaṃ avikkhambhitattā ‘‘pamāṇakataṃ kammaṃ nāma kāmāvacara’’nti āha, tesaṃ pana vikkhambhitattā vuttaṃ ‘‘appamāṇakataṃ kammaṃ nāma rūpārūpāvacara’’nti. Tatthāpi visesato appamaññābhāvanā sambhavatīti āha ‘‘tesupī’’tiādi. Nirīhakattā yathā appamāṇasamaññā labbhati, taṃ dassetuṃ ‘‘pamāṇaṃ…pe… vuccatī’’ti āha. Na ohīyati na tiṭṭhatīti katūpacitampi kāmāvacarakammaṃ yathādhigate mahaggatajjhāne aparihīne taṃ abhibhavitvā āsīdetvā passe ohīyakaṃ katvā paṭisandhiṃ dātuṃ samatthabhāvena na tiṭṭhati. Laggitunti āvarituṃ. Ṭhātunti patiṭṭhātuṃ. Pharitvāti paṭippharitvā. Pariyādiyitvāti tassa sāmatthiyaṃ khepetvā. Kammassa pariyādiyanaṃ nāma vipākuppādabandhanamevāti āha – ‘‘tassa vipākaṃ paṭibāhitvā’’ti. Sesaṃ suviññeyyameva.

'Endowed with strength' means possessing bodily strength. 'Measured action' is so called because the defilements such as lust, which do the measuring, are not suppressed; hence it is said, 'Measured action pertains to the sensual realm.' But because these are suppressed, it is said, 'Immeasurable action pertains to the form and formless realms.' There, specifically, the development of the immeasurables is possible; hence it is said, 'In those as well,' and so forth. To show how the term 'immeasurable' is obtained due to being without striving, it is said, 'Measure... is called,' and so forth. 'It is not left behind, it does not stand' means that even sensual-realm kamma that has been done and accumulated, when the attained sublime jhāna is not lost, is overpowered and suppressed by it, made to fall aside, and thus is unable to establish rebirth. 'To cling' means to obstruct. 'To stand' means to be established. 'Having pervaded' means having thoroughly pervaded. 'Having exhausted' means depleting its power. The exhaustion of action is simply the prevention of the arising of its result; hence it is said, 'having warded off its result.' The rest is easily understood.

Subhasuttavaṇṇanāya līnatthappakāsanā samattā.

The commentary on the Subha Sutta, an elucidation of the hidden meaning, is complete.

10. Saṅgāravasuttavaṇṇanā

10. The Commentary on the Saṅgārava Sutta

473. Abhippasannāti [Pg.208] abhisamecca pasannā. Tenāha – ‘‘aveccappasādavasena pasannā’’ti. Brāhmaṇī vigatamalamaccheratāya ‘‘tuyhaṃ deyyadhammaṃ ruccanakaṭṭhāne dehī’’ti āha. Maggeneva hissā macchariyassa pahīnattā buddhapakkhabrāhmaṇapakkhavasena ubhatopakkhikā.

473. "Deeply devoted" means devoted having fully understood. Hence it is said, "Devoted through unwavering confidence." The brahmin woman, being free from the stain of stinginess, said, "Give the alms in a place pleasing to you." Indeed, because her stinginess was abandoned by the path itself, she is impartial, belonging to both the Buddha's faction and the brahmin's faction.

Kiṃsūti kinti pucchāvacanaṃ. Chetvā anādiyitvā vināsetvā. Sukhaṃ setīti cittasantāpābhāvena sukhena supati. Na socatīti tato eva sokaṃ nāma vināseti. Kodhanti kujjhanalakkhaṇaṃ kodhaṃ. Chetvā samucchinditvā. Sukhaṃ setīti kodhapariḷāhena apariḍayhamānattā sukhaṃ supati. Kodhavināsena vinaṭṭhadomanassattā na socati. Visamūlassāti dukkhavipākassa. Madhuraggassāti akkosakassa paccakkosanena, pahārakassa paṭippaharaṇena yaṃ sukhaṃ uppajjati, taṃ sandhāyeva ‘‘madhuraggo’’ti vutto. Imasmiñhi ṭhāne pariyosānaṃ ‘‘agga’’nti vuttaṃ. Ariyāti buddhādayo ariyā.

"Kiṃsū" means "what," a word of inquiry. "Having cut off" means disregarding and destroying. "He sleeps happily" means he sleeps happily because of the absence of mental distress. "He does not grieve" means he thereby destroys sorrow itself. "Anger" refers to anger, which has the characteristic of being angry. "Having cut it off" means having completely eradicated it. "He sleeps happily" means he sleeps happily because he is not burned by the torment of anger. Because his displeasure is destroyed through the destruction of anger, he does not grieve. "With a poisonous root" means having a painful result. "Sweet-tipped" refers to the happiness that arises from responding to abuse with abuse, or responding to a blow with a counter-blow; it is with reference to this that it is called "sweet-tipped." For in this context, "tipped" means the final outcome. "The noble ones" refers to noble ones such as the Buddhas.

Pañhaṃ kathesīti brāhmaṇo kira cintesi – ‘‘samaṇo gotamo lokapūjito, na sakkā yaṃ vā taṃ vā vatvā santajjetuṃ, ekaṃ saṇhapañhaṃ pucchissāmī’’ti. So ekaṃ pucchāgāthaṃ abhisaṅkharitvā ‘‘sace asukassa nāma vadhaṃ rocemīti vakkhati, ye tuyhaṃ na ruccanti, te māretukāmosi, lokavadhāya uppanno kiṃ tuyhaṃ samaṇabhāvenāti niggahessāmi. Sace na kassaci vadhaṃ rocemīti vakkhati, atha naṃ tvaṃ rāgādīnampi vadhaṃ na icchasi, tasmā samaṇo hutvā āhiṇḍasīti niggaṇhissāmīti imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samaṇo gotamo neva gilituṃ na uggilituṃ sakkhissatī’’ti evaṃ cintetvā imaṃ payhaṃ pucchi. Tassa bhagavā ajjhāsayānurūpaṃ kathesi. So pañhabyākaraṇena ārādhitacitto pabbajjaṃ yāci. Satthā taṃ pabbājesi, so pabbajjākiccaṃ matthakaṃ pāpesi. Tena vuttaṃ ‘‘pabbajitvā arahattaṃ patto’’ti.

The brahmin thought, "The ascetic Gotama is honored by the world; it is not possible to intimidate him by saying this or that. I will ask him a single subtle question." Having composed a single question in verse, he thought, "If he says, 'I approve of killing such and such a person,' then I will rebuke him by saying, 'You wish to kill those who do not please you, arisen for the destruction of the world. What is your asceticism for?' If he says, 'I do not approve of killing anyone,' then I will rebuke him by saying, 'You do not wish for the destruction even of lust and so on. Therefore, having become an ascetic, you wander about.' Thus, when asked this two-edged question, the ascetic Gotama will be able neither to swallow it nor to spit it out." Having thought thus, he asked this question. The Blessed One answered him according to his disposition. Pleased by the explanation of the question, the brahmin requested ordination. The Teacher ordained him, and he brought the duties of the ascetic life to perfection. Therefore, it is said, "Having gone forth, he attained arahantship."

Avabhūtāti adhobhūtā. Adhobhāvo sattānaṃ avaḍḍhi avamaṅgalanti āha – ‘‘avaḍḍhibhūtā avamaṅgalabhūtāyevā’’ti. Paribhūtāti paribhavappattā. Vijjamānānanti pāḷiyaṃ anādare sāmivacananti tadatthaṃ dassento ‘‘vijjamānesū’’tiāha. Pakaṭṭhaṃ, pavaḍḍhaṃ vā ñāṇanti paññāṇanti bhagavato ñāṇaṃ visesetvā vuttaṃ.

"Avabhūtā" means "fallen low." The state of being low is decline and misfortune for beings—thus it is said: "They have become subject to decline, subject to misfortune." "Paribhūtā" means "having met with contempt." The Pāli term `vijjamānānaṃ` is a genitive case expressing disregard; showing its meaning, the commentator said `vijjamānesu`. The term `paññāṇa` means excellent (`pakaṭṭhaṃ`) or developed (`pavaḍḍhaṃ`) knowledge; it is stated in order to specify the knowledge of the Blessed One.

474. Abhijānitvāti [Pg.209] abhivisiṭṭhena ñāṇena jānitvā. Vositavosānāti katakaraṇīyatāya sabbaso parisositaniṭṭhā. Pāramisaṅkhātanti paramukkaṃsabhāvato pāramīti saṅkhātaṃ. Tenāha ‘‘sabbadhammānaṃ pārabhūta’’nti. Brahmacariyassāti sāsanabrahmacariyassa ādibhūtaṃ. Tenāha ‘‘uppādakā janakā’’ti. ‘‘Idamevaṃ bhavissati idameva’’nti takkanaṃ takko, so etassa atthīti takkī. Yasmā so taṃ taṃ vatthuṃ tathā tathā takkitvā gaṇhati, tasmā vuttaṃ ‘‘takkagāhī’’ti. Vīmaṃsanasīlo vīmaṃsī paccakkhabhūtamatthaṃ vīmaṃsanabhūtāya paññāya kevalaṃ vīmaṃsanato. Tenāha ‘‘paññācāraṃ carāpetvā evaṃvādī’’ti. Yathāvuttatakkīvīmaṃsībhāvena takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evametanti vatvā.

474. "Having fully known" means having known with distinguished knowledge. "Having reached the final end" means having a conclusion that is completely exhausted in every way because what was to be done has been done. "Declared as pāramī" means it is called pāramī because of its most excellent nature. Therefore, it is said, "having gone beyond all dhammas." "Of the holy life" refers to being the origin of the holy life of the teaching. Hence, it is said, "the generators, the progenitors." "The thought 'This will be thus, this is thus'"—such reasoning is takka; one who possesses this is takkī. Because he grasps each and every thing by reasoning in that way, it is said, "one who grasps through reasoning." One whose nature is investigation is a vīmaṃsī, from solely investigating a directly perceived object with investigative wisdom. Therefore, it is said, "having put wisdom into practice, he speaks thus." This refers to speaking thus, "it is so," declaring his own intuition, which is influenced by reasoning and guided by investigation, due to his nature of being a reasoner and investigator as described.

485. Aṭṭhitapadhānavatanti aññattha kismiñci puggale aṭṭhitapadhānavataṃ anaññasādhāraṇaṃ bhoto gotamassa padhānaṃ ahosi. Sappurisapadhānavataṃ ahosi sappurisapadhānavatādhigatānaṃ etādisānaṃ arahataṃ acchariyapuggalānaṃyeva āveṇikapadhānavataṃ ahosi. Ajānantova pakāsetīti ayaṃ pucchitamatthaṃ sayaṃ paccakkhato ajānanto eva kevalaṃ saddaṃ uppādetvāva pakāsesīti saññāya āha. Ajānanabhāve santeti ime adhidevāti paccakkhato jānane asati. Paṇḍitena manussenāti lokavohārakusalena manussena, tvaṃ pana lokavohārepi akusalo. Vacanatthañhi ajānanto yaṃ kiñci vadati. Uccena sammatanti uccaṃ supākaṭaṃ sabbaso taruṇadārakehipi sammataṃ. Ñātametaṃ yadidaṃ atthi devāti. Tenāha ‘‘susudārakāpī’’tiādi. Devāti upapattidevā. Adhidevā nāma sammutidevehi adhikadevāti katvā, tadaññe ca manusse adhikabhāve kimeva vattabbaṃ. Sesaṃ suviññeyyameva.

485. "One who is steadfast in striving" means that the striving of the Venerable Gotama was a steadfast striving not found in any other person elsewhere; it was uncommon. It was the striving of a true person; it was the unique striving belonging only to such amazing persons, arahants, who have attained the state of a true person's striving. "Though not knowing, he declares"—this is said with the perception that, not himself knowing directly the meaning of what was asked, he merely produces a sound and declares it. The phrase "these higher devas exist" is uttered in the absence of direct knowledge, that is, without knowing them directly. "By a wise man" means by a person skilled in worldly convention, but you are unskilled even in worldly convention. For one who does not know the meaning of a word says whatever. "Highly esteemed" means highly renowned, agreed upon by all, even by very young children. "It is known that there are devas"—therefore it is said, "even very young children," and so forth. "Devas" means devas by birth. `Adhidevā` means devas who are higher than conventional devas; what then needs to be said about other humans being in a higher state?

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya

Of the Papañcasūdanī, the Commentary on the Majjhima Nikāya

Saṅgāravasuttavaṇṇanāya līnatthappakāsanā samattā.

The Clarification of the Hidden Meaning in the Exposition of the Saṅgārava Sutta is complete.

Niṭṭhitā ca brāhmaṇavaggavaṇṇanā.

And the Exposition of the Chapter on Brahmins is concluded.

Majjhimapaṇṇāsaṭīkā samattā.

The Subcommentary on the Middle Fifty is complete.